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Acts

About this book

The Mission in Thessalonica

Chapter 17

1 After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2 Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, 3 explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.” 4 Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women. 5 But the Jews became jealous, and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar. They attacked Jason’s house, trying to find Paul and Silas to bring them out to the assembly. 6 When they did not find them, they dragged Jason and some of the brothers before the city officials, screaming, “These people who have stirred up trouble throughout the world have come here too, 7 and Jason has welcomed them as guests! They are all acting against Caesar’s decrees, saying there is another king named Jesus!” 8 They caused confusion among the crowd and the city officials who heard these things. 9 After the city officials had received bail from Jason and the others, they released them.

The Mission in Berea

10 The brothers sent Paul and Silas off to Berea at once, during the night. When they arrived, they went to the Jewish synagogue. 11 These Jews were more open-minded than those in Thessalonica, for they eagerly received the message, examining the scriptures carefully every day to see if these things were so. 12 Therefore many of them believed, along with quite a few prominent Greek women and men. 13 But when the Jews from Thessalonica heard that Paul had also proclaimed the word of God in Berea, they came there too, inciting and disturbing the crowds. 14 Then the brothers sent Paul away to the coast at once, but Silas and Timothy remained in Berea. 15 Those who accompanied Paul escorted him as far as Athens, and after receiving an order for Silas and Timothy to come to him as soon as possible, they left.

Paul Encounters Athens' Religious Life

16 While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols. 17 So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there. 18 Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, “What does this foolish babbler want to say?” Others said, “He seems to be a proclaimer of foreign gods.” (They said this because he was proclaiming the good news about Jesus and the resurrection.) 19 So they took Paul and brought him to the Areopagus, saying, “May we know what this new teaching is that you are proclaiming? 20 For you are bringing some surprising things to our ears, so we want to know what they mean.” 21 (All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.)

Paul's Address before the Areopagus

22 So Paul stood before the Areopagus and said, “Men of Athens, I see that you are very religious in all respects. 23 For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.’ Therefore what you worship without knowing it, this I proclaim to you. 24 The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands, 25 nor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone. 26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live,⁠ 27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. 28 For in him we live and move about and exist,⁠ as even some of your own poets have said, ‘For we too are his offspring.’⁠ 29 So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. 30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent,⁠ 31 because he has fixed a day on which he is going to judge the world in righteousness,⁠ by a man whom he designated, having provided proof to everyone by raising him from the dead.” 32 Now when they heard about the resurrection from the dead, some began to scoff, but others said, “We will hear you again about this.” 33 So Paul left the Areopagus. 34 But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.

Texts in conversation

Compare Wisdom of Solomon 11:23 and Acts 17:30

Deuterocanon · New Testament

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Summary

Acts 17 says that God overlooks human ignorance to allow time for repentance, echoing the Wisdom of Solomon, which teaches that God overlooks sins so that people may repent. Both interpret divine patience not as indifference but as intentional.

Passages

Wisdom of Solomon 11:23

Deuterocanon
21 For to be greatly strong is yours at all times. Who could withstand the might of your arm? 22 Because the whole world before you is as a grain in a balance, and as a drop of dew that comes down upon the earth in the morning. 23 But you have mercy on all men, because you have power to do all things, and you overlook the sins of men so that they may repent. 24 For you love all things that are, and abhor none of the things which you made; for you never would have formed anything if you hated it. 25 How would anything have endured unless you had willed it? Or that which was not called by you, how would it have been preserved? 26 But you spare all things, because they are yours, O Sovereign Lord, you who love the living.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Acts 17:30

New Testament
26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, 27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. 28 For in him we live and move about and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 29 So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. 30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, 31 because he has fixed a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.”
70–90 CE (scholarly estimate) Read in Acts

References

"... Even Bultmann, who, as we saw above, translated the word 'passed over' in the formula, maintains elsewhere that paresis bears the same sense as 'aphesis', namely, forgiveness. On the basis of extra-biblical usage, however, there is some indication that paresis should be taken as 'passing over, letting go unpunished.' Those who consider this to be the meaning of the word in Romans 3:25b point to Acts 17:30 as a parallel, although 'paresis' does not appear there ... Creed disagrees with some scholars who hold that in The Roman Antiquities of Dionysius of Halicarnassus (VII, 37, 2) 'paresis' means 'remission' ... 'Paresis' here cannot mean acquittal, for the issue is not whether or not Marcius will be acquitted or condemned but whether the trial itself should be allowed to take place. Creed also points out that Dionysius elsewhere speaks of acquittal and then consistently uses 'aphesis' and 'aphienai' (VII, 46, and 60). Kuemmel, however, argues that 'paresis', meaning 'allowing to drop' in this passage from Dionysius, is not the same as 'passing over' and is closer to 'remission'; he argues that only the context of Romans 3:25b can decide the meaning of paresis in verse 25b (the meaning of the related verb, e.g. in Sirach 23:2 and Wisdom of Solomon 11:23(24), is also disputed) ..."
Ronald Lehenbauer, “Romans 3:24–26: An Evaluation of Form Critical Studies” (STM diss., Concordia Seminary, 1968), 64–65.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Wisdom of Solomon 11:23 and Acts 17:30

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