Passage

Acts 17

Book: Acts · NASB95

Paul's missionary itinerary through Thessalonica, Berea, and Athens, climaxing in the Areopagus sermon (17:16-34) - the New Testament's master text for engaging non-Christian intellectual culture with the gospel. Three different audiences, three different rhetorical strategies, and the model for what Christian apologists call contact-point evangelism.

Key verses

"Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols." (Acts 17:16, NASB95)

"Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so." (Acts 17:11, NASB95)

"Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead." (Acts 17:30-31, NASB95)

Immediate context (±2 verses)

ASV (ASV)

"1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2. and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures, 3. opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ. 4. And some of them were persuaded, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few. 5. But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people. 6. And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also; 7. whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And they troubled the multitude and the rulers of the city, when they heard these things. 9. And when they had taken security from Jason and the rest, they let them go. 10. And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come thither went into the synagogue of the Jews. 11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 12. Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few. 13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes. 14. And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still. 15. But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed. 16. Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols. 17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with them that met him. 18. And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection. 19. And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee? 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21. (Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.) 22. And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things, I perceive that ye 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 AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you. 24. The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; 25. neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; 26. and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; 27. that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us: 28. for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. 29. Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. 30. The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: 31. inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32. Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again. 33. Thus Paul went out from among them. 34. But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them." (Acts 17:1-34, ASV)

WEB (WEB)

"1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, 3. explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” 4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 5. But the unpersuaded Jews took along some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 6. When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also, 7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!” 8. The multitude and the rulers of the city were troubled when they heard these things. 9. When they had taken security from Jason and the rest, they let them go. 10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily to see whether these things were so. 12. Many of them therefore believed; also of the prominent Greek women, and not a few men. 13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 15. But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him very quickly, they departed. 16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him. 18. Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, “What does this babbler want to say?” Others said, “He seems to be advocating foreign deities,” because he preached Jesus and the resurrection. 19. They took hold of him, and brought him to the Areopagus, saying, “May we know what this new teaching is, which is spoken by you? 20. For you bring certain strange things to our ears. We want to know therefore what these things mean.” 21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 22. Paul stood in the middle of the Areopagus, and said, “You men of Athens, I perceive that you are very religious in all things. 23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: ‘TO AN UNKNOWN GOD.’ What therefore you worship in ignorance, this I announce to you. 24. The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands, 25. neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the boundaries of their dwellings, 27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 28. ‘For in him we live, and move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’ 29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. 30. The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent, 31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.” 32. Now when they heard of the resurrection of the dead, some mocked; but others said, “We want to hear you again concerning this.” 33. Thus Paul went out from among them. 34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them." (Acts 17:1-34, WEB)

KJV (KJV)

"1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. ^{whom: or, whom, said he, I preach} 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7. Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And they troubled the people and the rulers of the city, when they heard these things. 9. And when they had taken security of Jason, and of the other, they let them go. 10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. 13. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. 15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. 16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. ^{wholly: or, full of idols} 17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. ^{babbler: or, base fellow} 19. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? ^{Areopagus: or, Mars-hill: it was the highest court in Athens} 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) 22. Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. ^{Mars' hill: or, court of the Areopagites} 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. ^{devotions: or, gods that ye worship} 24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25. Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30. And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31. Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. ^{hath given: or, offered faith} 32. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33. So Paul departed from among them. 34. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them." (Acts 17:1-34, KJV)

YLT (YLT)

"1. And having passed through Amphipolis, and Apollonia, they came to Thessalonica, where was the synagogue of the Jews, 2. and according to the custom of Paul, he went in unto them, and for three sabbaths he was reasoning with them from the Writings, 3. opening and alleging, 'That the Christ it behoved to suffer, and to rise again out of the dead, and that this is the Christ, Jesus whom I proclaim to you.' 4. And certain of them did believe, and attached themselves to Paul and to Silas, also of the worshipping Greeks a great multitude, of the principal women also not a few. 5. And the unbelieving Jews, having been moved with envy, and having taken to them of the loungers certain evil men, and having made a crowd, were setting the city in an uproar; having assailed also the house of Jason, they were seeking them to bring [them] to the populace, 6. and not having found them, they drew Jason and certain brethren unto the city rulers, calling aloud, 'These, having put the world in commotion, are also here present, 7. whom Jason hath received; and these all do contrary to the decrees of Caesar, saying another to be king, Jesus.' 8. And they troubled the multitude and the city rulers, hearing these things, 9. and having taking security from Jason and the rest, they let them go. 10. And the brethren immediately, through the night, sent forth both Paul and Silas to Berea, who having come, went to the synagogue of the Jews; 11. and these were more noble than those in Thessalonica, they received the word with all readiness of mind, every day examining the Writings whether those things were so; 12. many, indeed, therefore, of them did believe, and of the honourable Greek women and men not a few. 13. And when the Jews from Thessalonica knew that also in Berea was the word of God declared by Paul, they came thither also, agitating the multitudes; 14. and then immediately the brethren sent forth Paul, to go on as it were to the sea, but both Silas and Timothy were remaining there. 15. And those conducting Paul, brought him unto Athens, and having received a command unto Silas and Timotheus that with all speed they may come unto him, they departed; 16. and Paul waiting for them in Athens, his spirit was stirred in him, beholding the city wholly given to idolatry, 17. therefore, indeed, he was reasoning in the synagogue with the Jews, and with the worshipping persons, and in the market-place every day with those who met with him. 18. And certain of the Epicurean and of the Stoic philosophers, were meeting together to see him, and some were saying, 'What would this seed picker wish to say?' and others, 'Of strange demons he doth seem to be an announcer;' because Jesus and the rising again he did proclaim to them as good news, 19. having also taken him, unto the Areopagus they brought [him], saying, 'Are we able to know what [is] this new teaching that is spoken by thee, 20. for certain strange things thou dost bring to our ears? we wish, then, to know what these things would wish to be;' 21. and all Athenians, and the strangers sojourning, for nothing else were at leisure but to say something, and to hear some newer thing. 22. And Paul, having stood in the midst of the Areopagus, said, 'Men, Athenians, in all things I perceive you as over-religious; 23. for passing through and contemplating your objects of worship, I found also an erection on which had been inscribed: To God, unknown; whom, therefore, not knowing, ye do worship, this One I announce to you. 24. 'God, who did make the world, and all things in it, this One, of heaven and of earth being Lord, in temples made with hands doth not dwell, 25. neither by the hands of men is He served, needing anything, He giving to all life, and breath, and all things; 26. He made also of one blood every nation of men, to dwell upon all the face of the earth, having ordained times before appointed, and the bounds of their dwellings, 27. to seek the Lord, if perhaps they did feel after Him and find,, though, indeed, He is not far from each one of us, 28. for in Him we live, and move, and are; as also certain of your poets have said: For of Him also we are offspring. 29. 'Being, therefore, offspring of God, we ought not to think the Godhead to be like to gold, or silver, or stone, graving of art and device of man; 30. the times, indeed, therefore, of the ignorance God having overlooked, doth now command all men everywhere to reform, 31. because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead.' 32. And having heard of a rising again of the dead, some, indeed, were mocking, but others said, 'We will hear thee again concerning this;' 33. and so Paul went forth from the midst of them, 34. and certain men having cleaved to him, did believe, among whom [is] also Dionysius the Areopagite, and a woman, by name Damaris, and others with them." (Acts 17:1-34, YLT)

Setting

Speaker: Luke the Evangelist (narrator) recording Paul's preaching and adversaries' speech
Audience: Theophilus and the wider Gentile Christian readership of Luke-Acts
Location: the chapter moves through three Greek cities - Thessalonica, Berea, and Athens; the Areopagus / Mars Hill sits below the Acropolis
Time period: events c. AD 50-51 (Paul's second missionary journey); Acts composed c. AD 62-80

Theological reading

Acts 17 is a tripartite chapter whose unity is methodological: three audiences, three approaches, one gospel. Thessalonica (17:1-9) is a synagogue setting; Paul reasons "from the Scriptures" for three Sabbaths, arguing that the Christ had to suffer and rise. The proof-method is scriptural-typological, suited to an audience already committed to the Hebrew Bible. Berea (17:10-15) receives Paul more favorably, and Luke commends the Bereans for "examining the Scriptures daily to see whether these things were so" - a verse modern Protestants take as warrant for an evidentialist, text-checking faith. Athens (17:16-34) then moves to a setting with no shared Scripture: Paul argues from general revelation, the inscription to the unknown god, and pagan poetry.

The Areopagus sermon (17:22-31) is the heart of the chapter and the New Testament's master class in cross-cultural apologetics. Paul's structure is precise: acknowledgment of religiosity (22), the "unknown God" hook (23), Creator and Lord (24-25), unity of humanity and divine providence over history (26), seeking after God (27), quotation of pagan poets to bridge to monotheism (28; see Acts 17.28), prohibition of idolatry (29), the universal call to repentance (30), and the eschatological resurrection-vindicated judgment (31). The sermon ends not in a soft inclusivism but in the unique resurrection of one appointed Man - and that is the point at which the Areopagus splits: some mock, some defer, and some believe (32-34).

Scholarly debate around Acts 17 turns mostly on three questions. (1) Historicity of the Areopagus speech: critical scholars sometimes treat it as a Lukan composition reflecting later church apologetics; defenders note Paul's own statements in 1 Corinthians 2 ("I determined to know nothing except Jesus Christ and Him crucified") match Acts 17's outcome - Paul's strategy got mixed reception, and he subsequently emphasized the cross more directly. The two passages are complementary, not contradictory. (2) Inclusivism vs exclusivism: does Paul's use of pagan poets affirm pagan religion or merely use it as a hook? The text answers internally - the call to repentance and the resurrection-judge make this a discontinuous gospel proclamation, not an interfaith dialogue. (3) Apologetic method: presuppositionalists, classical apologists, and evidentialists each claim Acts 17 - Van Til reads Paul as exposing pagan inconsistency; Sproul reads him as offering classical theistic argument; Geisler reads him as evidentialist. See Apologetic Method Comparison for the dispute; all three readings find purchase in the chapter.

Apologetically, Acts 17 is canonical proof that engagement with non-Christian thought is not a compromise of the gospel but a New Testament practice. Paul models showing up where the unbelievers are (the marketplace, the philosophers' court), studying their cultural artifacts (he had read enough Greek poetry to quote it accurately), framing the gospel in their conceptual vocabulary, and refusing to soften the offense at the point it matters - the resurrection of Jesus. Ris3n's notes repeatedly invoke Acts 17 as the warrant for evangelistic apologetics that engages secular intellectual culture without capitulating to it.

Key words

G0386 - anastasis, anastasis, "resurrection" - the doctrine that scandalizes Athens and confirms the appointed Judge.
G3340 - metanoeo, metanoeo, "to repent" - the verb of Paul's universal summons (17:30).
G2316 - theos, theos, "God" - Paul redefines the Athenian general religious term by attaching it to the Creator and resurrecting Judge.
G2962 - kyrios, kyrios, "Lord" - the predicate of 17:24, God as Lord of heaven and earth.

Theological themes

Three-mode evangelism. Synagogue (Scripture), examining hearers (Berea), pagan court (general revelation) - one gospel, contextual presentation.
General revelation. The Athens half of the chapter rests on God's universal accessibility through creation and conscience.
Berean ideal. Daily examination of Scripture as the standard for testing teaching.
Resurrection as the apologetic linchpin. Paul's sermon does not end in vague theism but in a public, historical, divisive claim.
Cultural critique with cultural fluency. Paul knows Greek poetry, names Greek philosophers, and uses both - while refusing the categorical mistake of idolatry.

Cross-references

Acts 17.28 - "in Him we live and move and have our being" - the verse most cited in ris3n's notes.
Acts 17.16-34 - the Athens episode read as a unit.
Acts 17.22-31 - the Areopagus sermon proper.
Acts 17.30-31 - the universal call to repent + the resurrection-vindicated Judge.
Acts 17.11 - the Berean commendation.
Romans 1.18-21 - Paul's other major statement on general revelation.

Quoted in

Why these four translations

ris3n chose ASV, WEB, KJV, and YLT for two reasons together. They are the most literal English translations available (formal-equivalence: word-for-word renderings that preserve the Hebrew and Greek grammar rather than smoothing it into modern dynamic-equivalence idiom). And they are in the public domain in the United States, which means fair-use quotation at any length requires no publisher license. Modern licensed translations (NASB95, ESV, NIV) restrict volume of quotation under their copyright terms, so they are not used at stub-level coverage here. NASB95 appears only on hand-curated rich passage hubs under Lockman Foundation's fair-use allowance.

The four:

ASV (American Standard Version, 1901). The basis of the modern critical-text English tradition.
WEB (World English Bible, contemporary). Public-domain revision in the ASV line, in current English.
KJV (King James Version, 1611). Reformation-era, Textus Receptus base.
YLT (Young's Literal Translation, Robert Young, 1862). Hyper-literal preservation of Hebrew and Greek grammar; useful for word-study work even where English reads stiff.

See Bibles for the full per-translation history, translators, textual basis, strengths, and weaknesses.