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Acts 17

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,

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.

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.

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.

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;

Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.

And they troubled the people and the rulers of the city, when they heard these things.

And when they had taken security of Jason, and of the other, they let them go.

And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.

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.

Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

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.

And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.

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.

Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

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.

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.

And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

For thou bringest certain strange things to our ears: we would know therefore what these things mean.

(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.)

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.

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.

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;

Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

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;

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:

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.

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.

And the times of this ignorance God winked at; but now commandeth all men every where to repent:

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.

And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

So Paul departed from among them.

Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

What does Acts 17:28 mean?

Explanation

"Acts 17:28" is a statement made by the Apostle Paul during his sermon on Mars' Hill, also known as the Areopagus, in Athens.

The verse highlights a profound theological concept: that God is the sustainer of all life, and that everything we do is within the sphere of His existence.

By saying, "For in him we live, and move, and have our being," Paul is expressing the continuous and all-encompassing presence of God in the lives of His creation.

The reference to "certain also of your own poets" shows Paul's awareness of and engagement with Greek culture, as he borrows phrases from their own literature to communicate a theological truth, bridging the cultural gap between the Christian message and his Greek audience.

Top Rated Acts Books

Historical Context

When Paul spoke these words, he was addressing the philosophers, intellectuals, and religious pluralists of ancient Athens.

The city was known for its idolatry, with a multitude of gods and goddesses worshipped and altars erected throughout the city.

Paul's reference to "your own poets" likely refers to Greek poets such as Aratus and Cleanthes who used similar phrases in their writings.

By using familiar cultural touchstones, Paul sought to make the Christian doctrine of God's immanence more understandable to the Athenian audience.

Theological Insights

From a theological standpoint, Acts 17:28 conveys several key insights. It speaks to the omnipresence of God, suggesting that His presence is not confined to physical temples or specific geographic locations, but pervades the entire universe.

This verse touches upon the doctrine of general revelation, the idea that God reveals Himself to all people, providing evidence of His existence through the natural world and even through the insights of non-Christian poets and philosophers.

Additionally, it conveys the concept that humans, as God's creation, are intimately connected to Him, akin to offspring to a parent.

Practical Applications

This verse serves to remind believers of their dependence on God for existence and sustenance.

It encourages an acknowledgment of God's role in every aspect of life and can foster a sense of gratitude and humility.

For individuals seeking purpose, it provides a foundation for seeing life as part of a larger divine narrative.

In daily life, it can inspire acts of worship and a greater recognition of God in everyday encounters with nature, art, and human creativity.

Cross-References

John 1:3-4: "All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men."
Colossians 1:17: "And he is before all things, and by him all things consist."

Language Study

The key words in the original Greek text of this verse include:

"ζῶμεν" (zomen) - "we live": implying existence and life that comes from God.
"κινούμεθα" (kinoumetha) - "we move": suggesting all motion or change is within God's domain.
"ἐσμέν" (esmen) - "we have our being": denoting the state of existence or being, and in this context, being within God or defined by one's relationship to God.

Each of these words has a sense of continuous, ongoing action, which reflects the continuous nature of God's sustenance and presence.

Cultural and Religious Comparisons

This verse has parallels in other ancient religious traditions that emphasize the presence of the divine in all aspects of life.

In Stoicism, a philosophy popular in Paul's time, there is the concept of the "logos," an underlying principle of the universe that pervades and sustains all things.

Additionally, in Hinduism, there is the concept of "Brahman," a universal spirit present in all things.

Scientific Perspectives

In attempting to relate Acts 17:28 to science, one might consider the principle that energy and matter can neither be created nor destroyed, but only change forms.

This principle inadvertently echoes the sentiment that there is a fundamental essence underpinning all existence.

However, the specific claim of divine sustenance and immanence is outside the purview of scientific inquiry and remains a matter of faith.

Commentaries

Numerous Bible scholars and theologians have offered interpretations of Acts 17:28.

Matthew Henry's Commentary emphasizes the closeness of God to every one of us, that we are His offspring, implying His care and provision.

The Jamieson-Fausset-Brown Bible Commentary suggests that this passage reveals not only God's omnipotence but also the personal relationship He seeks with His creation.

Although not all commentators agree on every aspect, there is a general consensus that this verse describes a God who is intimately involved in the existence of all things and beings.

Acts 17

Acts 17

What does Acts 17:28 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 17:28 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?