Acts 17 | |
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Book | Acts of the Apostles |
Category | Church history |
Christian Bible part | New Testament |
Order in the Christian part | 5 |
Acts 17 is the seventeenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
The original text was written in Koine Greek and is divided into 34 verses.
Some early manuscripts containing the text of this chapter are:
This chapter mentions the following places (in the order of appearance):
The second missionary journey of Paul took place in c. AD 49. [6]
The distance from Philippi to Amphipolis is about 33 miles (53 km) by Via Egnatia (which length was over 500 miles (800 km) from Hellespont to Dyrrhachium [7] ) and further on this road from Amphipholis to Apollonia in the district of Mydonia is about 30 miles (48 km), then 37 miles (60 km) from Apollonia to Thessalonica, [8] as noted in Antonine Itinerary. [9] From Thessalonica to Berea (modern Veria) is about 80 kilometres (50 mi) westward. [10] Paul then traveled to 'the sea', which would have been at least 42 km at the nearest point, and then south to Athens, approximately 300 km (most likely by sea, though it is possible that he walked the coastal road instead). The journey 'by night' from Thessalonica to Berea (Acts 17:10) presumably took more than one night.
Paul, Silas and Timothy continued the travel westward from Philippi on Via Egnatia , passing several cities before arriving at Thessalonica, which has a 'well-established Jewish community with a synagogue' (verse 1), where Paul visited for three successive sabbaths speaking about the gospel (verse 2). [11] After an initial success among synagogue members extending to the receptive Gentile adherents (verse 4), an outbreak of 'jealousy' (or 'fundamentalist zeal': zelosantes, verse 5) occurred within 'the Jews', who took the city mob to launch an attack on Paul and Silas. [10] When Paul and Silas could not be found, the mob took a man named "Jason", as one of Paul's followers, to the civic authorities (called politarchs in verse 6; a title attested in inscriptional evidence for Thessalonica [12] with a charge of disturbance (verses 6–7) [10] that Paul's teaching of "the Kingdom" (cf. Acts 28:31) was 'inherently incompatible with the personal oaths of loyalty to the emperor' as 'demanded of all inhabitants of the empire'. [13]
Paul's mission was initially dependent on 'the networks of the Jewish diaspora', that very time he arrived in an unfamiliar city, Paul first visited a synagogue to preach the gospel among the Jewish people. The Jews in Berea were noted as "more noble" (Greek: eugenesteroi, v. 11: NRSV: "more receptive"), as they were willing to give a 'careful and open-minded examination' (Greek: anakrinontes, v. 11) of Paul's teaching, before many of them came to belief (verse 12). [10] There is a contrast between "women of high standing and men" who believe (verse 12) and "the crowds" ('the urban proletariat'), who were agitated by the Jews of Thessalonica (verse 13). [10]
The absence of any mention of places between Berea and Athens provides presumptive evidence that Paul indeed travel by sea, 'rounding the promontory of Sunium, entered Athens by the Piræus'. [14] That he spent some time waiting in Athens (verse 16) is confirmed by 1 Thessalonians 3:1–6 , which must have been written not long after this time. [10] The philosophical scene (verse 18) was reminiscent of the classical period in Athens, when Socrates engaged in philosophical dialogue (Greek: dielegeto, "argued', verse 17) in the streets and agora of Athens, and the charge against Paul about proclaiming "foreign divinities" (Greek: xenon daimonion, verse 18) would remind the charge brought against Socrates of preaching "new divinities" (Greek: kaina daimonia: cf. Xenophon, Memorabilia 1.1.1–4; only here in the New Testament that daimonia has the neutral Greek sense 'divine beings' instead of 'evil spirits'). [10] The Areopagus was the chief administrative body at that time in Athens. [15]
Epicureans and Stoics are from two most dominant and popular schools of philosophy in Athens at that time (more than Academics and Peripatetics) and also with the greater contrast of teachings with the doctrines of Christianity, that Paul preached ("encountered" or "in conflict with", from Greek: συνέβαλλον, syneballon ; cf. Luke 14:31 ). [17]
The speech, known as the Areopagus sermon, refers to a sermon or explanation delivered by Apostle Paul at the Areopagus in Athens, and described in Acts 17:16–34. [19] [20] The Areopagus sermon is the most dramatic and fullest reported speech of the missionary career of Saint Paul and followed a shorter address in Lystra Acts 14:15–17. [21] Paul explained concepts such as the resurrection of the dead and salvation, in effect a prelude to the future discussions of Christology. According to the record, after the sermon, a number of people became followers of Paul. These included a woman named Damaris, and Dionysius, a member of the Areopagus. This latter has at times been suggested as Dionysius the Areopagite, but that may be a historical confusion. [22]
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
1 Peter 2 is the second chapter of the First Epistle of Peter in the New Testament of the Christian Bible. The author identifies himself as "Peter, an apostle of Jesus Christ" and the epistle is traditionally attributed to Peter the Apostle, but some writers argue that it is the work of Peter's followers in Rome between 70 and 100 CE.
The Areopagus sermon refers to a sermon delivered by Apostle Paul in Athens, at the Areopagus, and recounted in Acts 17:16–34. The Areopagus sermon is the most dramatic and most fully-reported speech of the missionary career of Saint Paul and followed a shorter address in Lystra recorded in Acts 14:15–17.
Romans 7 is the seventh chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22.
Acts 5 is the fifth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the growth of the early church and the obstacles it encountered.
Acts 6 is the sixth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the ordination of the first seven deacons and the work of one of them, Stephen. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 14 is the fourteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Phrygia and Lycaonia. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 16 is the sixteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 18 is the eighteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the final part of the second missionary journey of Paul, together with Silas and Timothy, and the beginning of the third missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 19 is the nineteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records part of the third missionary journey of Paul. The author of the book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 20 is the twentieth chapter of the Acts of the Apostles in the Christian New Testament of the Bible. It records the third missionary journey of Paul the Apostle. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this book as well as the Gospel of Luke.
Acts 21 is the twenty-first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the end of Paul's third missionary journey and his arrival and reception in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the event leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 28 is the twenty-eighth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the journey of Paul from Malta to Italy until finally settled in Rome. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Romans 3 is the third chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It was composed by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who added his own greeting in Romans 16:22.
Romans 16 is the sixteenth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle, while Paul was in Corinth in the mid-50s AD, with the help of a secretary (amanuensis), Tertius, who adds his own greeting in Romans 16:22. Chapter 16 contains Paul's personal recommendation, personal greetings, final admonition, grace, greetings from companions, identification of writer/amanuensis and blessing. The chapter is divided into 27 verses.
1 Thessalonians 2 is the second chapter of the First Epistle to the Thessalonians in the New Testament of the Christian Bible. It is authored by Paul the Apostle, likely written in Corinth in about 50–51 CE for the church in Thessalonica. This chapter includes a review of Paul's previous ministry in Thessalonica and records his desire to visit them again.
1 Thessalonians 3 is the third chapter of the First Epistle to the Thessalonians in the New Testament of the Christian Bible. It is authored by Paul the Apostle, likely written in Corinth in about 50-51 CE for the church in Thessalonica. This chapter refers to Timothy's mission in Thessalonica, his report back to Paul, and Paul's prayer for the Thessalonian church.
1 Thessalonians 5 is the fifth chapter of the First Epistle to the Thessalonians in the New Testament of the Christian Bible. It is authored by Paul the Apostle, likely written in Corinth in about 50-51 CE for the church in Thessalonica. This chapter contains a message about Christ's second coming, and various final exhortations and greetings.
Κρῆτες, ἀεὶ ψευδεῖς, κακὰ θηρία, γαστέρες ἀργαί. Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις, ἕστηκας γὰρ ζοὸς αίεί, Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν. |
Cretans, always liars, evil beasts, idle bellies. But you are not dead: you live and abide forever, For in you we live and move and have our being. |