1 When they took the road through Amphipolis and Apollonia, they reached Thessalonica, where there was a synagogue of the Jews.
5 But the Jews became jealous and recruited some worthless men loitering in the public square, formed a mob, and set the city in turmoil. They marched on the house of Jason, intending to bring them before the people's assembly.
6 1 When they could not find them, they dragged Jason and some of the brothers before the city magistrates, shouting, ＂These people who have been creating a disturbance all over the world have now come here,
7 and Jason has welcomed them. They all act in opposition to the decrees of Caesar and claim instead that there is another king, Jesus.＂ 2
10 The brothers immediately sent Paul and Silas to Beroea during the night. Upon arrival they went to the synagogue of the Jews.
15 After Paul's escorts had taken him to
16 3 While Paul was waiting for them in
18 Even some of the Epicurean and Stoic philosophers 4 engaged him in discussion. Some asked, ＂What is this scavenger trying to say?＂ Others said, ＂He sounds like a promoter of foreign deities,＂ because he was preaching about‘Jesus' and ‘Resurrection.'
19 They took him and led him to the Areopagus 5 and said, ＂May we learn what this new teaching is that you speak of?
23 For as I walked around looking carefully at your shrines, I even discovered an altar inscribed, ‘To an Unknown God.' 7 What therefore you unknowingly worship, I proclaim to you.
26 He made from one 8 the whole human race to dwell on the entire surface of the earth, and he fixed the ordered seasons and the boundaries of their regions,
28 For ‘In him we live and move and have our being,' 9 as even some of your poets have said, ‘For we too are his offspring.'
29 Since therefore we are the offspring of God, we ought not to think that the divinity is like an image fashioned from gold, silver, or stone by human art and imagination.
3 [16-21] Paul's presence in
4  Epicurean and Stoic philosophers: for the followers of Epicurus (342-271 B.C.), the goal of life was happiness attained through sober reasoning and the searching out of motives for all choice and avoidance. The Stoics were followers of Zeno, a younger contemporary of Alexander the Great. Zeno and his followers believed in a type of pantheism that held that the spark of divinity was present in all reality and that, in order to be free, each person must live ＂according to nature.＂ This scavenger: literally, ＂seed-picker,＂ as of a bird that picks up grain. The word is later used of scrap collectors and of people who take other people's ideas and propagate them as if they were their own. Promoter of foreign deities: according to Xenophon, Socrates was accused of promoting new deities. The accusation against Paul echoes the charge against Socrates. ＂Jesus' and ＂Resurrection': the Athenians are presented as misunderstanding Paul from the outset; they think he is preaching about Jesus and a goddess named Anastasis, i.e., Resurrection.
5  To the Areopagus: the ＂Areopagus＂ refers either to the Hill of Ares west of the Acropolis or to the Council of Athens, which at one time met on the hill but which at this time assembled in the Royal Colonnade (Stoa Basileios).
6 [22-31] In Paul's appearance at the Areopagus he preaches his climactic speech to Gentiles in the cultural center of the ancient world. The speech is more theological than christological. Paul's discourse appeals to the Greek world's belief in divinity as responsible for the origin and existence of the universe. It contests the common belief in a multiplicity of gods supposedly exerting their powers through their images. It acknowledges that the attempt to find God is a constant human endeavor. It declares, further, that God is the judge of the human race, that the time of the judgment has been determined, and that it will be executed through a man whom God raised from the dead. The speech reflects sympathy with pagan religiosity, handles the subject of idol worship gently, and appeals for a new examination of divinity, not from the standpoint of creation but from the standpoint of judgment.
7  To an Unknown God': ancient authors such as Pausanias, Philostratus, and Tertullian speak of Athenian altars with no specific dedication as altars of ＂unknown gods＂ or ＂nameless altars.＂
8  From one: many manuscripts read ＂from one blood.＂ Fixed . . . seasons: or ＂fixed limits to the epochs.＂
9  'In him we live and move and have our being': some scholars understand this saying to be based on an earlier saying of Epimenides of Knossos (6th century B.C.). 'For we too are his offspring': here Paul is quoting Aratus of Soli, a third-century B.C. poet from