The Meaning of Acts 17:16 Explained

Acts 17:16

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

YLT: and Paul waiting for them in Athens, his spirit was stirred in him, beholding the city wholly given to idolatry,

Darby: But in Athens, while Paul was waiting for them, his spirit was painfully excited in him seeing the city given up to idolatry.

ASV: Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols.

KJV Reverse Interlinear

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

What does Acts 17:16 Mean?

Study Notes

stirred
provoked within him as he beheld the city full of idols.

Verse Meaning

Athens stood five miles inland from its port of Piraeus, which was on the Saronic Gulf of the Aegean Sea. Athens had reached its prime500 years before Paul visited it, in the time of Pericles (461-429 B.C.). During this time the events of the Book of Nehemiah transpired (ca445-420 B.C.), and the post-exilic prophets ( Haggai ,, Zechariah , and Malachi) ministered. However Athens was still the cultural and intellectual center of the Greek world. Paul observed many of the temples and statues that still stand there today. Now these objects are of interest mainly for their artistic value, but in Paul"s day they were idols and places of worship that the Greeks regarded as holy.
"It was said that there were more statues of the gods in Athens than in all the rest of Greece put together, and that in Athens it was easier to meet a god than a man." [1]
Paul"s Jewish upbringing and Christian convictions made all this idolatry repulsive to him.
"The intellectual capital of the world was producing idolatry." [2]

Context Summary

Acts 17:13-21 - Stirred By Idolatry
From the first, the gospel was baptized in the fire of persecution. How unutterable the loneliness and sorrow of the Apostle as he reached Athens! Did doubt ever enter his mind as to whether he was on the appointed track? If it did, he at once dismissed it. His motto was to forget the things behind. When, in dependence upon God, you have once taken a path, dare to believe it is right, whatever appearances there are to the contrary.
One purpose consumed the Apostle. One thing I do, was the thread on which the many beads of his experiences were strung. Persecuted and rejected today, he is at his favorite work tomorrow. How different this intense earnestness from the trifling of the so-called philosophers of Athens! The Epicurean made the pursuit of pleasure the main object of life. The Stoic, on the other hand, believed in the stern repression of nature. All Greece was absorbed in the cultivation of art, architecture, eloquence, and intellectual brilliance. But here, as everywhere, Paul had but one message-Jesus and the Resurrection. Oh, to be pressed in spirit, as he was, till our earnestness should compel our opponents to give us a serious hearing! [source]

Chapter Summary: Acts 17

1  Paul preaches at Thessalonica, where some believe,
5  and others persecute him
10  He is sent to Berea, and preaches there
13  Being persecuted by Jews from Thessalonica,
16  he comes to Athens, and disputes and preaches the living God, to them unknown;
32  whereby, though some mock, many are converted unto Christ

Greek Commentary for Acts 17:16

Now while Paul waited for them in Athens [Εν δε ταις Ατηναις εκδεχομενου αυτους του Παυλου]
Genitive absolute with present middle participle of εκδεχομαι — ekdechomai old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1 Thessalonians 3:1, 1 Thessalonians 3:6) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts 18:5; 2 Corinthians 11:8.). Before they came and after they left, Paul felt lonely in Athens (1 Thessalonians 3:1), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla b.c. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and a.d. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about a.d. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul‘s original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. [source]
Was provoked [παρωχυνετο]
Imperfect passive of παροχυνω — paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς — paraπαροχυσμος — oxus), from τεωρουντος — paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν — kateidōlon ousan tēn polin). Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
The city full of idols [ουσαν]
Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Was stirred [παρωξύνετο]
Better, as Rev., was provoked. See on the kindred word contention ( παροξυσμὸς )Acts 15:39. [source]
Saw [θεωροῦντι]
Better, beheld. See on Luke 10:18. [source]
Wholly given to idolatry [κατείδωλον]
Incorrect. The word, which occurs only here in the New Testament, and nowhere in classical Greek, means full of idols. It applies to the city, not to the inhabitants. “We learn from Pliny that at the time of Nero, Athens contained over three thousand public statues, besides a countless number of lesser images within the walls of private houses. Of this number the great majority were statues of gods, demi-gods, or heroes. In one street there stood before every house a square pillar carrying upon it a bust of the god Hermes. Another street, named the Street of the Tripods, was lined with tripods, dedicated by winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting god. Every street, every square, nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men” (G. S. Davies, “St. Paul in Greece”). [source]

Reverse Greek Commentary Search for Acts 17:16

Acts 17:22 Somewhat superstitious [ως δεισιδαιμονεστερους]
The Authorized Version has “too superstitious,” the American Standard “very religious.” Δεισιδαιμων — Deisidaimōn is a neutral word (from δειδω — deidō to fear, and δαιμων — daimōn deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it “with kindly ambiguity.” Page thinks that Luke uses the word to represent the religious feeling of the Athenians (religiosus) which bordered on superstition. The Vulgate has superstitiosiores. In Acts 25:19 Festus uses the term δεισιδαιμονια — deisidaimonia for “religion.” It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul‘s whole speech before the Council of Areopagus. The comparative here as in Acts 17:21 means more religions than usual (Robertson, Grammar, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, “full of idols” (Acts 17:16). [source]
1 Corinthians 13:5 Easily provoked [παροξύνεται]
Easily is superfluous, and gives a wrong coloring to the statement, which is absolute: is not provoked or exasperated. The verb occurs only here and Acts 17:16. The kindred noun παροξυσμός , in Acts 15:39, describes the irritation which arose between Paul and Barnabas. In Hebrews 10:24, stimulating to good works. It is used of provoking God, Deuteronomy 9:8; Psalm 105:29; Isaiah 65:3. [source]
1 Corinthians 11:33 Tarry [ἐκδέχεσθε]
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
1 Corinthians 11:33 Wait one for another [αλληλους εκδεχεστε]
As in John 5:3; Acts 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate. [source]
1 Corinthians 13:5 Seeketh not its own [ου ζητει τα εαυτης]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται — ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος — logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον — to kakon) done to love with a view to settling the account. [source]
1 Corinthians 13:5 Is not provoked [ου παροχυνεται]
Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. [source]
James 5:7 Until the coming of the Lord [ο γεωργος]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω — ho geōrgos). The worker in the ground (εκδεχεται — gēεκδεχομαι — ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
James 5:7 Waiteth for [τιμιον]
Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]

What do the individual words in Acts 17:16 mean?

In now - Athens waiting for them - of Paul was provoked the spirit of him him seeing utterly idolatrous to be the city
Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου παρωξύνετο τὸ πνεῦμα αὐτοῦ αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ταῖς  - 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
Ἀθήναις  Athens 
Parse: Noun, Dative Feminine Plural
Root: Ἀθῆναι  
Sense: A famous city in Greece, the capital of Attica, and the chief seat of learning and civilization during the golden period of the history of Greece.
ἐκδεχομένου  waiting  for 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular
Root: ἐκδέχομαι  
Sense: to receive, accept.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Παύλου  of  Paul 
Parse: Noun, Genitive Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
παρωξύνετο  was  provoked 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: παροξύνω  
Sense: to make sharp, sharpen.
πνεῦμα  spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
θεωροῦντος  seeing 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: θεωρέω  
Sense: to be a spectator, look at, behold.
κατείδωλον  utterly  idolatrous 
Parse: Adjective, Accusative Feminine Singular
Root: κατείδωλος  
Sense: full of idols.
οὖσαν  to  be 
Parse: Verb, Present Participle Active, Accusative Feminine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
πόλιν  city 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.