Chapter Seventeen
Paul, Silas, and Timothy in Thessalonica
17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures,
Leaving Philippi they went through Amphipolis and Apollonia on their way to Thessalonica, where we are told had a Jewish synagogue, which is likely the first one they encountered in the last sixty-five miles. Paul entered the synagogue, as was his custom (Greek eiōthos, in the habit of doing). For three Sabbath days he was there reasoning with them from the Scriptures. Paul remained in Thessalonica for several days so that he could reason (Greek dielexato, have intelligent discourse, the root word is where the English word ‘dialogue’ derives) with the Jews.
17:3 explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” 4 And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.
Paul explained and demonstrated through the examination of the Scriptures that it was necessary for the Christ (the Messiah) to suffer and to rise from the dead. Then he told them that the Christ was Jesus. Luke notes that several Jews believed, as well as many devout (Greek sebomenōn, worshiping, in context proselytes) Greeks and a few prominent women.
17:5 But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd.
The Jews were jealous (Luke used a different word than before, see Acts 5:17; 13:45, this is Greek zēlou, which conveys more of a zealous attitude than a jealous one, in context a strong desire to defend traditional Judaism) so they took the effort to find wicked men of the rabble (Greek agoraiōn, loiterers of the marketplace) and gathered them to form a mob and started a riot, they then attacked Jason’s house looking for Paul and his companions. We are not given any information about Jason, it is assumed that he was a recent convert that may have housed the visiting evangelists.
17:6 And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also,
When they could not find Paul and the others, they dragged Jason and some of the believers before the city authorities and loudly accused them by shouting, “These men who have turned the world upside down have come here also.” Offered as a belittling and derogatory statement, but it could be viewed as a compliment, seeing how the news of Christianity had already spread all the way into Macedonia.
17:7 and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.”
They tell the city authorities that Jason had welcomed them into his house, and that they were all “acting against the decrees of Caesar” by saying there is another king by the name of Jesus. Not able to accuse of any crime, they politicized the accusation by adding the reference to the decrees of Caesar and that they are calling Jesus a king.
17:8 And the people and the city authorities were disturbed when they heard these things.
When the city authorities heard the accusers, they were disturbed, likely not wanting any Roman intervention, although there is no mention of an arrest. Apparently Jason and those with him were able to pay the fine or arrange for a bond for their release.
17:9 And when they had taken money as security from Jason and the rest, they let them go.
Once the money was exchanged the authorities let them go. Paul later looked back at this in his first letter to the church in Thessalonica, “But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, because we wanted to come to you—I, Paul, again and again—but Satan hindered us.” (1 Thessalonians 2:17-18, ESV)
Considerations
Reason the Scriptures
This is the first of seven times times we read in the book of Acts that Paul reasoned with someone (or a group of people) the Scriptures and the gospel message (see Acts 17:2, 17; 18:4, 19; 19:8, 9; 24:25). Christianity is a ‘reasonable’ faith, knowing how the Old Testament provides the foundation for the New Testament, a reader can conclude (using reason) that Jesus is the Messiah. Once a person’s intellect understands, that’s one less barrier to accepting the truth, then the person can begin to seek forgiveness and accept Jesus for their salvation (some may have more than one barrier to that prevent them from accepting the truth). But faith in Jesus does not require one to blindly follow someone or reject reality as many unbelievers (and some believers) think, but the truth can only be found in the Bible. God’s Word is living and powerful (see Hebrews 4:12-13).
Scriptures
What many readers miss when a verse in the New Testament refers to the Scriptures is that what we call the New Testament did not exist yet. The Scriptures would refer to what we call today the Old Testament. By only using the Old Testament Paul was able to show that it was necessary for the coming Messiah to live a sinless life, suffer, die, and to rise from the dead. How well would you do if you only had the Old Testament to teach from? Here are a few locations to consider:
Paul, Silas, and Timothy in Berea
17:10 The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue.
The local believers arranged for Paul and his traveling companions to leave Thessalonica at night and go to Berea. Once they arrived they went into the Jewish synagogue.
17:11 Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.
Luke tells us that the Jews in Berea were “more noble” (Greek eugenesteroi, willingness to learn and evaluate something fairly, to be open minded) than those in Thessalonica because they listened to them teach and accepted what they were saying with all eagerness as they examined the Scriptures every day to see for themselves that what they were being taught was true.
17:12 Many of them therefore believed, with not a few Greek women of high standing as well as men.
Seeing that what was being taught was true, many believed, including several “high standing” (Greek euschēmonōn, having special prestige) Greek women and men.
17:13 But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there too, agitating and stirring up the crowds.
When the news that Paul was in the nearby city of Berea proclaiming the gospel had reached the Jews back in Thessalonica (approximately 45 miles away), they went there to stop the teaching by agitating and stirring up the people.
17:14 Then the brothers immediately sent Paul off on his way to the sea, but Silas and Timothy remained there. 15 Those who conducted Paul brought him as far as Athens, and after receiving a command for Silas and Timothy to come to him as soon as possible, they departed.
Again the local believers were able to get Paul out of town, and possibly thinking that there was no place safe for Paul anywhere in Macedonia, they put him on a boat heading south towards Athens in Achaia. Silas and Timothy initially remained in Berea, but after Paul arrived in Athens he sent word for them to join him there.
Considerations
Examine the Scriptures
Acts 17:11 should be a ‘signature’ verse for every Christian. In this day and age of podcasts, social media, websites, streaming, webinars, etc. it is easy for a Christian to see and hear God’s Word quickly and easily. But we also live in an age of hundreds of Christian denominations and hundreds of Christian-based theological variations, many of which are wrong (a conclusion based on the fact that two or more opposing views can’t all be correct). As believers, we should be in the habit of examining the Scriptures to see if what we have been taught is indeed true, be it heard from a pulpit, on the radio, in a podcast, or read online.
Paul in Athens
17:16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols.
While Paul was waiting for Silas and Timothy to arrive, his spirit was provoked (Greek parōxyneto, upset at something or someone involving severe emotional concern) within him as he saw that the city was full of idols.
17:17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection.
Paul went to the synagogue and began to reason with the Jews and devout persons (God-fearing Gentiles, proselytes to Judaism), he also went to the marketplace and reasoned with anyone who would listen. Paul engaged some Epicurean philosophers, these were followers of Epicurus, a philosopher that believed that everything came into being by chance, everything will end by chance, everything was put into motion by chance which then will stop by chance, including all life, therefore seek happiness now. He also reasoned with Stoic philosophers, those that embraced a heathen philosophy that was founded by Zeno who taught that men should be free from passion and submit without complaint to unavoidable situations. Some of them, talking to each other about Paul, were asking what does “this babbler” (Greek spermologos, literally “word seed,” referring to a person who picks up and repeats trivial words) wish to say? While others were saying, “He seems to be preaching about some foreign gods.” (Acts 17:18b. NLT) Luke appends that with the explanation that Paul was preaching about Jesus and His resurrection, something that would indeed sound very foreign to them.
17:19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.
The philosophers brought Paul to a place known as Areopagus (two Greek words, Areion, meaning belonging to Ares, also known as Mars, the god of war, and Pagon, referring to a hill) where the Court of Areopagus, the supreme tribunal of justice for Athens was located. Paul was not arrested as these people were curious and wanted to hear more, they brought him there so that their peers and others could hear what he had to say (it appears that this location was the normal local venue for hearing new ideas and philosophies). Luke further notes, “It should be explained that all the Athenians as well as the foreigners in Athens seemed to spend all their time discussing the latest ideas.” (Acts 17:21. NLT)
Considerations
Athens Mid-First Century
The city of Corinth at this time may have dislodged Athens as the political and commercial center of the region, but Athens retained its religious, cultural, and philosophical significance. When Paul arrived he was overwhelmed by what he saw, these people had great pride in their pagan worship and the sight of so many temples, altars, etc., it all sickened him. Richard C. H. Lenski, pastor and commentator (1864-1936) wrote this about Athens at this time:
This was a city that was entirely different from any that Paul had ever visited or was to visit. It is often described as a university town that was similar to those cities of our day that have great universities located in their midst; but this conception is misleading in more ways than one. It was the world center of art, but an art that was devoted chiefly to the idolatries of Greek mythology. Its great attraction today is the ruined Parthenon with the Erechteion on the far left and two amphitheaters far below on the right. Sculpture, Greek architecture, Greek theaters, schools of philosophies, literates of all kinds, all steeped in Greek paganism—this was Athens as Paul saw it in A. D. 52. This is what the pagan Lucian has in mind, “When I first came to Athens I was astonished and delighted to see all the glory of the city.” Pagan writers remark regarding the plethora of temples and statues. Petronius satirically remarks that in Athens it was easier to find a god than a man. In his fine description Pausanias states that Athens had more images than all Greece put together. Xenophon calls Athens “one great altar, one great offering to the gods.” Livy writes, “In Athens are to be seen images of gods and men of all descriptions and made of all materials.” In the Agora every god of the Olympus found a place. Every public building was at the same time a sanctuary that was dedicated to one or to more gods. Besides the ordinary gods there were deifications of Fame, Modesty, Energy, Persuasion, etc.[1]
Needless to say, Paul was not impressed! Click here to read about the pagan deities and idols found in the Bible.
Paul Preaches on the Rock of Ares (Mars Hill)
17:22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “ ‘In him we live and move and have our being’; as even some of your own poets have said, “ ‘For we are indeed his offspring.’
This lesson is considered Paul’s best sermon, an eloquent speech that can also serve as a masterclass to teach the basics of evangelism. He saw the many temples and altars, but did not insult, instead he noted that they were very religious. Paul had taken the time to familiarize himself with their beliefs and noticed that one of the altars was dedicated to “the unknown god,” that even though they had many deities already in their pantheon, they may have missed one or more. Paul then tells them that he knows that God, and that He is the Creator of everything. He does not live in temples made by man, nor is He served by man. He does not need anything, because He is the provider of all things. From one man He made everyone on earth, giving each life and breath. In addition, all governments and their boundaries were determined by Him and granted them their authority and power. Paul presented something essentially totally unheard of before, that One God that did everything. But since He wasn’t revealed to them before this moment, they may have thought that He was too distant to find Him, let alone know Him. Paul said that if they look for Him, they will find Him, He is never too far, he then quotes from "Phainomena" a poem written by Aratus, a Greek poet (315 B.C. - 240 B.C.) “For we are indeed his offspring.”
17:29 Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”
Paul concludes if humanity is God’s offspring, then no one should regard God as something made of gold or silver, or represented by some form of art made through the imagination of man. Paul then warns that the time of ignorance is over, it is now the time for people to repent. “Because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.” (Acts 17:31, NKJV)
17:32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.
When Paul mentioned Jesus’ resurrection, some of his audience began to mock him, which undoubtedly disturbed the meeting and perhaps caused Paul to stop before he was able to get to the gospel, as some wanted to hear more. Paul left, but some went with him and believed. Luke tells us that they were Dionysius the Aeropagite (a judge, or perhaps the judge of the Areopagus court) and a woman named Damaris, as well as some others. Neither name appears anywhere else in the Bible.
Paul’s sermon provides a framework for modern evangelism by engaging a secular, pluralistic culture with respect, intellect, and the gospel truth. Paul bridges the gap by observing culture, starting from common ground, proclaiming the Creator God, calling for repentance, and centering on the resurrection.
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[1] Lenski, R. C. H. (1961). The Interpretation of the Acts of the Apostles (pp. 707–708). Augsburg Publishing House.