ESV Global Study Bible :: Footnotes for Acts 17

Acts 17:1–9 From Philippi Paul traveled the 94 miles (151 km) to Thessalonica, capital of Macedonia. The Philippian church helped him during this time (Phil. 4:16).

Acts 17:1 Philippi, Amphipolis, Apollonia, and Thessalonica were all cities on the main east-west Roman highway called the “Egnatian Way.” These cities were separated from each other by about a day’s journey by foot.

Acts 17:2 The reference to Paul preaching on three Sabbath days gives the impression of a brief stay in Thessalonica, but this was only the period of his synagogue preaching. Paul’s first letter to the Thessalonians indicates a longer ministry there (see 1 Thess. 2:9; also Phil. 4:16).

Acts 17:3 necessary for the Christ to suffer. The Jews resisted the idea that the Messiah had to suffer, even though this theme is found in the OT (Psalm 22; Isaiah 53; Zech. 12:10; 13:7).

Acts 17:4 In the Greco-Roman world women often held prominent positions (see 13:50; 17:12).

Acts 17:5 The Jews were jealous because they were losing power and influence (see 5:17; 13:45; see also 16:19; 19:23–28). On the expression “the Jews,” see notes on John 1:19; Acts 9:23; and esv footnote on 17:5.

Acts 17:9 The money as security was given as a guarantee that there would be no more disruptions as a result of Paul’s preaching. It probably meant that Paul would have to leave Thessalonica, since his Jewish opponents would continue to stir up trouble. This may have been “Satan’s hindrance,” which Paul said prevented his return to Thessalonica (1 Thess. 2:18).

Acts 17:10–15 Paul and Silas fled to Berea, 50 miles (81 km) by road southwest of Thessalonica.

Acts 17:11 Noble originally meant “of noble birth” or “well born” in Greek. The word was also applied to people who exhibited noble behavior, who were open-minded, fair, and thoughtful. examining the Scriptures daily to see if these things were so. By praising this activity, Luke encourages searching the Scriptures as a pattern for all believers. He also supports the idea that the Bible can be understood by ordinary people who read it eagerly and diligently, depending on God for help.

Acts 17:14 immediately sent Paul off. Apparently most of the opposition was directed against Paul. Thus, the believers sent him away, while allowing Silas and Timothy to remain among them. To the sea indicates that they took Paul as far as the coast. The text does not specify whether Paul then traveled to Athens by ship or by land (222 miles [357 km] along the coastal road).

Acts 17:15 a command for Silas and Timothy to come to him as soon as possible. Luke does not give many details here about the travels of Silas and Timothy. Paul gives more information in 1 Thessalonians 3, and Luke gives more details at Acts 18:1, 5. These passages reveal the following sequence: (1) Paul traveled to Athens, leaving Silas and Timothy in Berea (17:14–15). (2) Paul summoned Silas and Timothy to join him in Athens (v. 15). (3) Silas and Timothy joined Paul in Athens (v. 16; 1 Thess. 3:1–2). (4) Paul became concerned for the churches he had just founded in Macedonia (in Philippi, Thessalonica, and Berea), so he sent Timothy to Thessalonica to find out how that church was doing under persecution (1 Thess. 3:1–2). At the same time he must have sent Silas somewhere else in Macedonia, perhaps to Philippi and Berea (Acts 18:5). Paul was willing to be left at Athens “alone” (1 Thess. 3:1). (5) Paul “left Athens and went to Corinth” (Acts 18:1). (6) Silas and Timothy joined Paul again in Corinth, bringing good news from the churches of Macedonia (18:5; 1 Thess. 3:6). (7) From Corinth, Paul wrote his two letters to the church at Thessalonica (1 Thess. 1:1; 2 Thess. 1:1; both of these letters come from “Paul, Silvanus [Silas], and Timothy”).

Acts 17:16 Athens was filled with temples and statues of the Greek gods. The great temple to Athena (the Parthenon), stood alongside other temples atop the acropolis overlooking the city. Many other pagan sacred sites have also been found. There was also a Jewish presence in Athens. his spirit was provoked within him. Paul’s human spirit was disturbed by the idolatry.

Acts 17:17 Although Paul saw a few people come to faith here in Athens (v. 34), he had no helpers with him, there is no record of any miracles being done, and there is no record of a church being established. Devout persons means God-fearing Gentiles (see note on 8:26–27).

Acts 17:18 Paul spoke with representatives of two of the most popular philosophies of the day, Stoicism and Epicureanism.

Acts 17:19 The Areopagus is the “hill of Ares” (named after the Greek god of war; also called Mars Hill). The Court of the Areopagus was a long-established body with extensive authority over the civil and religious life of Athens.

Acts 17:22–34 Paul’s Areopagus address is the prime example in Acts of preaching to Gentiles who have no knowledge of the OT.

Acts 17:22–23 Religious could be taken either positively (“pious”) or negatively (“superstitious”).

Acts 17:23 To the unknown god. In the second century a.d., the Greek geographer Pausanias recorded “altars of the gods named Unknown” in Athens and at Olympia. An inscription found at Pergamum reads “to unknown gods.”

Acts 17:24–25 Paul speaks of the God who made the world and everything in it, including mankind. He identifies this one true God as superior to all the lesser, competing gods worshiped in Athens.

Acts 17:26 One man refers to Adam. every nation of mankind. This idea of ancestral unity would have appealed to the Stoics’ strong sense of human brotherhood. Paul affirms the historicity of Adam and the descent of the entire human race from him. He also rules out any kind of racism, since all ethnic groups come from one man.

Acts 17:27 Feel their way toward him implies a kind of groping in darkness, without really knowing how to find God. Not far from each one of us implies that God exists everywhere at the same time. It also implies that God hears people’s prayers and knows their hearts. There is a God to find. He is not hard to find. He has revealed himself through the story Paul prepares to tell.

Acts 17:28 some of your own poets. Instead of the OT, Paul quotes some statements from pagan Greek writers familiar to his audience. He quotes them with approval, but this does not imply that he approves of everything that these writers said or wrote. The first quotation (in him we live . . . ) appears to be from a hymn to Zeus by Epimenides of Crete (c. 600 b.c.). The second quotation is from the poem Phainomena by the Stoic poet Aratus (c. 315–240 b.c.).

Acts 17:29 God is not like gold or silver or stone, of which idols are made. God made us (we are God’s offspring). We are much more complex and wonderful than these lifeless materials. Therefore God himself must also be much more wonderful than these things.

Acts 17:30 Paul now moves to his distinctly Christian appeal. He distances himself from the philosophers. God overlooked. God did not immediately judge the world in previous times.

Acts 17:31 he will judge the world. God will hold all people accountable. raising him from the dead. Jesus is not just a religious teacher. Jesus’ resurrection is the heart of God’s plan for history. It is the basis for hope in the future resurrection of the body (1 Cor. 15:42–57; Rev. 21:4). It also provides central evidence to persuade people to believe in Christ (Acts 2:24, 32). Most importantly, the resurrection placed Jesus at God’s right hand, showing his authority to be the judge and the giver of salvation (2:30–36).