Reaching Thessalonica (Acts 17:1–9)

Taking the famous Egnatian Way—the road leading west from Byzantium to the Adriatic sea—Paul, Silas, and Timothy travel a hundred miles from Philippi to Thessalonica. The party decides to spend no time in the cities of Amphipolis and Apollonia (except for a possible stayover of a night in each city). Amphipolis is situated on a hill surrounded on three sides by the river Strymon. As beautiful and significant as these cities are, Paul desires to go to the strategic center for the province—Thessalonica. From there, the entire province can hear the gospel message, as in fact happened (see 1 Thess. 1:8).

Thessalonica (17:1). The city was named after the half-sister of Alexander the Great when it was founded in 315 B.C. by her husband Cassander. It became the seat for the Roman governor and the capital for the entire province of Macedonia. Possessing a fine harbor, Thessalonica became the chief seaport of Macedonia. Although we do not have precise figures about the population of the city, Strabo notes that it was the most populous city in Macedonia.346 The modern city of Salonica (or Thessaloniki) occupies the site of the ancient city and thereby hinders the undertaking of any extensive archaeological work. With a population of over a half-million, the modern city is the second largest city of Greece.347

MACEDONIA AND THESSALONICA

Jewish synagogue (17:1). Archaeologists still have not discovered the remains of the synagogue. A few Jewish inscriptions, however, have been discovered in the city. An inscription published in 1994 that dates to the third century A.D. actually points to the existence of a number of synagogues in the city. The inscription on a sarcophagus (a stone coffin) warns intruders that if anyone places another body in it, they will be liable for a fine of seventy-five thousand denarii “to the synagogues.”348

THESSALONICA

Three Sabbath days (17:2). The total length of Paul’s stay in Thessalonica may actually have been longer than three weeks; this is merely how long his welcome lasts in the synagogue. We know that he stays long enough to receive a monetary gift from the Philippians (Phil. 4:16) and that he spends time working in the city to earn his support (1 Thess. 2:9). His stay in the city, however, lasts no more than a couple of months.

This Jesus I am proclaiming to you is the Christ (17:3). Over the course of three Sabbaths, Paul attempts to persuade the Thessalonian Jews that Jesus of Nazareth, who was put to death under Pontius Pilate, is indeed the Messiah that they were anticipating. This is particularly difficult since most Jews expected a Messiah that came with power and broke the chains of Roman rule. It is thus necessary for Paul to explain to them where the Old Testament teaches that the Messiah must suffer and die. The key text is the fourth servant song, Isaiah 52:13–53:12.

THE HARBOR AT MODERN THESSALONICA

God-fearing Greeks (17:4). These are Gentiles who have already turned from their gods and goddesses and embraced the one true God. Now, together with some of the Jews, they respond to the gospel.

Prominent women (17:4). These women are probably both Jew and Gentile. Inscriptional evidence points to women participating in all levels of society (although not to the same degree as men) and conducting business in the province.

Jason (17:6). Paul’s host may have been a Jew converted during Paul’s preaching in the synagogue. His name is a Greek equivalent to the Hebrew names Joshua or Jeshua.349 Jason’s home probably becomes a meeting place for a house church.

Caesar’s decrees (17:7). The Roman Caesars issued decrees (dogma) warning anyone about predicting a change of ruler over the empire. Caesar Augustus issued an edict in A.D. 11 explicitly forbidding the use of astrology to predict his or anyone else’s day of death.350 The emperor Tiberius reaffirmed this decree (dogma) by putting to death foreigners who ignored it.351

In response to these decrees, some cities pledged their commitment to the Caesar by offering oaths of loyalty. A good example of such an oath comes from the city of Paphlagonia in Asia Minor (dated to 3 B.C.):

I swear … that I will support Caesar Augustus, his children and descendants, throughout my life, in word, deed and thought … that in whatsoever concerns them I will spare neither body nor soul nor life nor children … that whenever I see or hear of anything being said, planned or done against them I will report it … and whomsoever they regard as enemies I will attack and pursue with arms and the sword by land and by sea….352

These oaths help us see how violence toward Paul and his companions could easily be formed.

Another king, one called Jesus (17:7). Because Paul’s preaching about Jesus includes references to him as “Lord,” the fact that he has a “kingdom,” and that he is coming again in judgment, it is easy to see how Paul’s words can be turned against him as a threat to the Roman Caesar. Furthermore, Paul’s proclamation about the Day of the Lord and the impending return of Christ (the parousia) easily signals to those who hear that he is predicting a change of ruler in direct defiance of the decrees of Caesar.

POLITARCHAI INSCRIPTION

Thrown into turmoil (17:8). The mob creates an uproar in the city that has big implications for the ongoing life of this infant church. First, Jason and others from his household come under legal trouble and presumably ongoing scrutiny. Second, Paul’s life is now in danger and his presence possibly places the lives of the other Christians in jeopardy as long as he remains in the city. This makes it impossible for him to return. Third, the evidence of Paul’s letter to the Thessalonians suggests that some of these new believers do, in fact, lose their lives as a result of this local persecution (see 1 Thess. 4:13).

In Berea (17:10–15)

Leaving the Via Egnatia, which goes west to the Adriatic, Paul’s friends take him to Berea, about forty-seven miles southwest of Thessalonica on the road to Athens. Some scholars think that Paul may have originally intended to take the Egnatian Way to the west coast and from there to take a boat to Italy and on to Rome. The fact that Emperor Claudius has recently expelled the Jews from Rome (in A.D. 49) may also contribute to the decision to go south.

PHILIPPI, THESSALONICA, AND BEREA

Berea (17:10). Lying twenty-five miles inland from the Aegean coast, Berea is situated at the foot of Mount Bemius (Mount Vermion; 6614 feet) and on a tributary of the Haliacmon River at an elevation of 591 feet. The site is occupied by the modern city of Veria. Nevertheless, there have been many archaeological discoveries, including the remains of houses, public buildings, roads, graves, statuary, and inscriptions.353 Archaeological evidence points to the worship of Zeus Hypsistos, Hermes, Asclepius, and Herakles in this city.354

BEREA

The site of the ancient city.

They went to the Jewish synagogue (17:10). As with Thessalonica, no synagogue remains have yet been discovered. A couple of Jewish inscriptions have been found, but these date much later than the time of Paul.

More noble character (17:11). Luke contrasts the response of the Bereans to that of the Thessalonians. He commends the fact that they check Paul’s preaching against the testimony of Scripture and are eager to learn. The term he chooses only appears here in the New Testament and is the comparative form of eugenos, which can mean “one of noble birth” or simply “noble” or “excellent.” An eagerness to learn about God, to discern how he is working, and to evaluate it in light of written revelation is a more excellent path than an emotive response based on faulty knowledge and cultural bias.

Many of the Jews believed (17:12). Paul’s preaching once again generates a good response, but this time especially with the Jews. Word quickly reaches the Thessalonian Jews who oppose Paul, and they travel to Berea to try their same methods of stopping him that worked in their own city. Unfortunately, they find success, and Paul is forced to leave the city. He is escorted to the coast by some concerned Christian brothers and from there departs to Athens. There are many possible ports along the coast that Paul may use to catch a boat—Dion, Methone, Makragialos (Pydna), or Aliki.

Luke gives no indication of the amount of time Paul spends in Berea. The circumstances of his stay and the overall chronology of this time suggests no more than a month or two. Although we have no record of Pauline correspondence to this city, we do know that he gains a valuable companion from one of his converts, a man named Sopater (see 20:4).

In Athens (17:16–21)

Athens (17:16). After disembarking at the harbor of Piraeus, Paul walks to Athens and enters the famous city through one of the northwest gates. The size of Athens can be appreciated by the fact that the wall that surrounded the city had a circumference of five to six miles.

ATHENS

The modern harbor of Piraeus.

As Paul journeys into the heart of the city, he feels a sense of awe at the impressive architecture and grandeur of the immense buildings from this center of Hellenistic culture. What he only heard about previously, he now sees firsthand. Entering the city, the Hephaesteum first comes into view. This is a beautiful Doric style temple dedicated to the god Hephaestus and the goddess Athena built between 449–444 B.C. Just across from this is the Stoa of Attalus, a two-storied colonnaded building gifted to the city c. 150 A.D. by Attalus, King of Pergamum.

Towering above all, however, is the magnificent Parthenon, a Doric temple dedicated to Athena Polias (447–438 B.C.) and sitting atop the Acropolis as a crown. The rectangular temple measures 228 feet by 101 feet (23,000 square feet) and includes Doric columns that stand thirty-four feet high with a diameter at the base of six feet. The columns support a roof made of richly ornamented slabs of marble depicting a variety of scenes. Inside the temple stands a thirty-nine-foot high statue of Athena.

ATHENS

The temple of Athena Nike.

Tower of the Winds.

The Parthenon.

A column capital of the Temple of Hephaestus with the agora in the background.

The Acropolis itself, a large limestone plateau measuring 1050 feet by 512 feet and rising 512 feet high, stands impressively at the center of the city. The sides of this rocky crag are steep on every side but the west. Also on the Acropolis is the Erechtheum (built 421–405 B.C.) for the worship of Athena and Poseidon, the temple of Athena Nike (“Athena who brings victory”) built 427–424 B.C., and the Propylaea (built 437–432 B.C.)—a monumental roofed gateway on the west side of the Acropolis.

As Paul takes in all of these grand sights, he first passes through the Greek Agora (“market place”) and then the Roman Agora. Standing prominently in the Roman market is a forty-foot octagonal structure housing a waterclock and sundials known as the Horologion. It is also called “The Tower of the Winds” because it contains carved representations of the eight wind gods below the cornice.

THE ACROPOLIS

The city was full of idols (17:16). Every building in the city and, indeed, everywhere Paul turns have a representation of some god or goddess. The fact of idolatry is nothing new to Paul. He saw it on the streets of Tarsus as a young child; it was present in Damascus, Antioch, and all the cities where he planted churches. There is something about the pervasiveness of it in Athens that causes him to grieve deeply. The spiritual darkness of this city is a tremendous obstacle to the gospel.

The synagogue (17:17). In the midst of such an idolatrous city is a Jewish community that met to worship the one true God. Many Jewish burial inscriptions have been discovered in Athens that attest to the Jewish presence. They range in date from the second century B.C. to the third century A.D., but a high proportion of them date to the first century A.D.355

The City of Athens

Important Facts:

■ Religion: pluralistic, with many gods and goddesses

■ Political Importance: free city, but under Roman rule

■ Cultural Importance: the historic cradle of Greek civilization and culture, the premier “university town” of the empire

God-fearing Greeks (17:17). Even in Athens, there are Gentiles who have forsaken their deities and turned to God. These Gentiles now hear Paul contend that Jesus is the fulfillment of Israel’s messianic hope. In contrast to his accounts of Thessalonica and Berea, Luke does not tell us the response Paul receives about his preaching in the synagogue at Athens.

The marketplace (17:17). The Greek agora had once served Athens as the center for democratic assemblies. Now as a city under Roman imperial rule, democratic rule is a relic of the classic past. The Greek agora is now filled with altars, statues, and temples. Paul probably spends time presenting the gospel in the Roman agora, the area used for buying and selling and other commercial purposes.356 There is no shortage of people to talk to in this busy place.

THE MARKETPLACE

A portion of the ancient agora in the foreground and the Stoa of Attalos in the background.

Epicurean and Stoic philosophers (17:18). At some point during Paul’s brief stay in Athens, he encounters adherents of two of the most popular philosophical schools.357 Intrigued by what Paul is saying, these philosophers invite him to address a larger gathering of people.

ATHENS

The Stoics derived their name from the stoa poikilē (the “painted colonnade”) in the Greek agora. Their founder Zeno (340–265 B.C.) is from the island of Cyprus. Stoicism is an influential school of thought that was prevalent in the first century and focused on a moral earnestness.

The Epicureans, named after their founder Epicurus (340–270 B.C.), are an often misunderstood group today. While it is true that they say, “Pleasure is the beginning and end of living happily,” their understanding of pleasure was not that of unrestrained lust and a party mentality. Their understanding of pleasure chiefly involved “living in accord with nature”; for them, this involved a fairly disciplined and ordered lifestyle. Diogenes Laertius clarifies the Epicurean understanding of “pleasure”:

When, therefore, we maintain that pleasure is the end, we do not mean the pleasures of profligates and those that consist in sensuality, as is supposed by some who are either ignorant or disagree with us or who do not understand, but freedom from pain in the body and from trouble in the mind. For it is not continuous drinkings and revellings, nor the satisfaction of lusts, nor the enjoyment of fish and other luxuries of the wealthy table, which produce a pleasant life, but sober reasoning, searching out the motives for all choice and avoidance, and banishing mere opinions.358

The Epicurean philosophy did not attract many adherents among the common people. Most Epicureans were wealthy and educated, that is, from the upper classes of life.

This babbler (17:18). The philosophers use a colorful word to describe Paul from typical Athenian slang, the term spermologos.359 This word was commonly used to describe a person who went around the market picking up scraps. Some philosophers used it when referring to a person who picked up scraps of learning here and there.

Foreign gods … Jesus and the resurrection (17:18). Although they view Paul demeaningly, these philosophers are curious about the non-Greek Eastern deities he is proclaiming. This interest is nothing new for Greeks and Romans. They embraced many of the gods and goddesses coming from the Orient, including Persian, Anatolian, Egyptian, and Syrian deities.

The philosophers misunderstand Paul to be proclaiming two gods. The wording of Luke’s text can be interpreted to mean that they think Paul is teaching about a god named “Jesus” and a goddess named “Anastasis” (the Greek word meaning “resurrection”). The idea of a bodily resurrection from the dead is a strange idea to a Greek during this time.

The term that is used here for foreign gods is the Greek word daimonia, elsewhere translated “demons,” with the meaning “evil spirits.” The Greeks, however, used the word in a neutral sense to refer to the gods.

The Areopagus (17:19). The name means “hill of Ares” (the Greek god of war). The Romans identified Ares with their god of war, Mars, which resulted in the alternative translation, “Mars Hill.” The hill was adjacent to the Acropolis with only a ravine separating the two. Standing 378 feet high, this rocky hill was once the foundation for the supreme court of ancient Athens, but now no buildings remain on the site.360

Originally, the Areopagus was the ruling council for the city of Athens. As a democratic form of government progressively came into prominence, the powers of the council began to wane (around the 6th cent. B.C.). When Roman power became dominant in Greece, the Areopagus was reinstated as the governing body of the city. There is some question as to whether this council met on the hill or at a different location in the city (such as the Royal Stoa, the Stoa Basileios).361 It is not likely, however, that Paul is standing before this governing body in an official trial. Paul appears informally before a group of people—including Stoics, Epicureans, and other philosophers—who evidently meet on the hill to dialogue and debate on various issues.

Talking about and listening to the latest ideas (17:21). Luke’s comment about the Athenians passing their days away discussing the latest ideas is culturally appropriate; this is what some Greek writers said about them. The Greek historian Thucydides records an observer reproaching the Athenians by saying: “You are the best people at being deceived by something new that is said.”362

Paul Addresses the Areopagus (17:22–34)

Taking advantage of a unique opportunity to proclaim the gospel, Paul addresses a large gathering of people at the Areopagus.363 Luke provides us with an apt summary of what Paul says. This message is of great importance because it gives us insight into how the apostle communicates the gospel to non-Jews—in this instance, Greek philosophers and people who worship a variety of other gods.

AREOPAGUS (MARS HILL)

A bronze plaque with the text of Paul’s speech on the hillside.

The location of the ancient Areopagus.

The thrust of his address is in response to the observation of the Epicureans and Stoics that “he seems to be advocating foreign gods” (17:18). Paul tactfully yet firmly declares that he is proclaiming the one true God.

It is striking to see the ways that Paul tailors his message to communicate to these people. This message contrasts considerably with what Paul said when he spoke in the synagogue at Antioch of Pisidia (13:16–41). There he recounted Israel’s history and peppered his sermon with quotations from the Old Testament.

Here he employs an entirely different strategy. Recalling the numerous statues, temples, and altars he has seen in his walks through the agora and around the city, he finds an entrée with the people by referring to the altar “TO AN UNKNOWN GOD.” He thereby capitalizes on their concession of at least some ignorance of ultimate reality.

When Paul says, “Now what you worship as something unknown I am going to proclaim to you” (17:23), he does not imply by this statement that they are already unconsciously worshiping the one true God. This merely serves as a means to raise for them the most basic question of life: Who is God?364

In the first part of his message, he confidently states that the God he proclaims is indeed the supreme God who is Creator, Lord of all, and the source of life. Up to this point, many of his listeners are inclined to believe what he is saying (except, of course, the Epicureans). Paul then reveals that this God is not aloof from his creation, but has established it in a way that humanity seeks after him. To support his denial of the utter transcendence of God, Paul cites lines from two Greek poets, Epimenides and Aratus (see below).

Lest we think that Paul has watered down his gospel by adapting it so readily to his Greek audience, we need to take a deeper look at what he actually says. Apart from the lines he quotes from the two Greek poets, the language, imagery, and concepts in his sermon are derived from the Old Testament. His entire message is thoroughly rooted in a biblical worldview and not in a Greek polytheistic, pantheistic, or dualistic worldview. The following chart shows the Old Testament references to many of Paul’s statements.

What Paul says about the one true God is, by implication, a biting critique of idol worship. On this, many of the Epicureans and some of the Stoics agreed. But the larger part of the people, who are immersed in the worship of the various gods and goddesses, find what Paul says hard to accept.

Very religious (17:22). The word that Paul uses here—the comparative form of deisidaimonia—can be translated “superstitious” in the sense that they revere many gods and fear the possibility of offending them. This may be the sense that Paul intends because he calls attention to the altar dedicated to an “unknown god.” It is possible, however, that Paul means nothing more than that they are devoted to many gods. This comment shows that Paul’s audience includes many people who are not Stoics or Epicureans since the remark is not typical of either school of thought. In fact, the Epicureans speak demeaningly of people who are “superstitious.”

Paul’s Dependence on the Old Testament in the Areopagus Address
Statement Old Testament Reference

God made the world and everything in it (v. 24)

Gen. 1–2; Isa. 42:5; Jer. 10:12, 16

Lord of heaven and earth (v. 24)

Ex. 20:11; Isa. 42:5 (see also Matt. 11:25)

God does not live in temples built by hands (v. 24)

1 Kings 8:27 (see also 2 Cor. 5:1)

God does not need anything from the people he has created (v. 25)

1 Chron. 29:14; Ps. 50:7–15

God as the source of “breath” (v. 25)

Gen. 2:7; Isa. 42:5

God appointed the eras for the successive nations (v. 26)

Deut. 32:8; Dan. 2:36–45 (see also Luke 21:24)

God established national boundaries (v. 26)

Deut. 32:8; Ps. 74:17

God desires that people would seek him (v. 27)

Ps. 14:2; Prov. 8:17; Isa. 55:6; 65:1; Jer. 29:13

God is not far away (v. 27)

Ps. 145:18; Jer. 23:23–24

God is not like an image made out of gold, silver, or stone (v. 29)

Deut. 5:8; Ps. 115:2–8; Isa. 37:19; 44:9–20

God has overlooked such ignorance (v. 30)

(see Rom. 3:25)

God calls men now to repent (v. 30)

Isa. 59:20; Jer. 15:19; Ezek. 14:6; 18:30, 32; (see also Matt. 3:2; 4:17; Acts 2:38; 3:19)

God will judge the world (v. 31)

Ps. 9:8; 96:13; 98:9; Isa. 66:16; Jer. 25:31 (see also Matt. 11:22, 24; 12:36)

God has appointed a man who will judge (v. 31)

(see John 5:22, 27, 30)

An altar with this inscription: TO AN UNKNOWN GOD (17:23). Although archaeologists have still to discover an altar with this inscription, ancient writers clearly attest to the existence of such altars:

Pausanias (2d cent. A.D.): “The Athenians have another harbor at Mounychia with a temple of Mounychian Artemis, and one at Phaleron, as I said, with Demeter’s sanctuary beside it. The temple of Athena Skiras is also here, and one of Zeus further off, and altars of the ‘Unknown gods,’ and of heroes, and the children of Theseus and Phaleros.”365

Philostratus (late 2d cent. A.D.): Athens is a place “where altars are set up in honor even of unknown gods.”366

Diogenes Laertius (3d cent. A.D.): This Epicurean author reports that “nameless altars” (anōnymous bōmous) can be found in different parts of Athens. These were set up in honor of gods whose names had been forgotten or local deities whose names were unknown. Epimenides had ostensibly appeased these unknown gods to avert a plague afflicting Athens.367

ALTAR TO AN IDOL

The altar of Zeus Agoraios in the Athenian agora.

People living during this time were afraid of what might happen if they did not properly honor a local deity. They could bring sickness or misfortune on their household or city by not giving the god or goddess the proper veneration. On the other hand, by honoring the deity, one might experience benevolence and blessings from the deity. By setting up altars even to unknown gods, people could be sure that they were not unwittingly neglecting to honor one of the gods.

He determined the times (17:26). By establishing the providence of God over the course of history, Paul clearly distinguishes his view of a personal God from the fatalism of the Stoics and the impersonal view of the Epicureans. These comments also show God to be more concerned about his creation than what is popularly thought to be true about the Greek gods.

For in him we live and move and have our being (17:28). This appears to be a citation from a poem attributed to Epimenides (c. 600 B.C.):

They fashioned a tomb for thee, O holy and high one—

The Cretans, always liars, evil beasts, idle bellies!—

But thou art not dead; thou livest and abidest for ever,

For in thee we live and move and have our being.368

Epimenides was originally from the island of Crete, but came to Athens and taught about the gods and allegedly performed many wonders. By quoting this line, Paul seems to give tacit approval to a pantheistic conception of God (such as held by the Stoics). This is not the case, however. This pagan concept of God is correct only up to a certain point. The God Paul proclaims is not so immanent in humanity (as salt infuses water) that individuals are in fact divine. Otherwise his comments about the impending judgment and the resurrection of the dead make no sense. The line also bolsters his argument against idolatry in that idols lack life, they cannot move, and they have no real existence.

We are his offspring (17:28). Paul’s next quotation is from a Stoic philosopher who is originally from the city of Soli in Cilicia (not far from Tarsus). Aratus (315–240 B.C.) also traveled to Athens where he learned his Stoicism from Zeno, the founder of the philosophy. In an astronomical poem, entitled Phaenomena, Aratus speaks of Zeus:

Let us begin with Zeus. Never, O men, let us leave him unmentioned.

All the ways are full of Zeus, and all the market-places of human beings.

The sea is full of him; so are the harbors.

In every way we have all to do with Zeus, for we are truly his offspring.369

Once again, Paul cites a pagan philosopher and agrees with his conception of divinity up to a point. Yet, as we already noted, Paul is not a pantheist. He conceives of men and women as created in the image of God, but not actually participating in the divine nature. If people bear this divine likeness, it is inconsistent to create inanimate objects as representations of the gods. Paul then uses these two quotations to bolster his criticism of the idolatry that vexes his soul.

He commands all people everywhere to repent … he will judge the world (17:30–31). Paul does not soft-pedal the demands of the gospel. Repentance for these people involves above all turning from their gods to serve the living and true God (see the pattern of the Thessalonians that Paul commends; 1 Thess. 1:9). The God Paul proclaims will bring history to a conclusion and there will be a time of judgment by the resurrected Jesus.

A few men became followers of Paul and believed (17:34). Paul’s overall response is discouraging. Only “a few” believe. Perhaps this is enough for the beginnings of one house church (although we have no other indications that a church is started at this time). Because of the increasing tendency in Greek thought toward a rigorously dualistic view of the person—a strong separation between the material and immaterial—the notion of a reanimation of the physical body is considered repugnant. Why be joined again with that which is inferior and base? Consequently, this idea is rejected.

Dionysius, a member of the Areopagus (17:34). Luke’s comment about Dionysius makes it clear that at least some official members of the ruling council are present when Paul speaks. In his history of the church, Eusebius records a tradition stemming from another Dionysus from Corinth (c. 170 A.D.). He further informs us that Dionysius the Areopagite who, as related in the Acts, was converted to the faith by the Apostle Paul, was the first to be appointed Bishop of Athens.370