Effective Ministry in Athens (17:15-34).
His Berean guides saw Paul safely to Athens. This had not been where he was originally aiming for. After Thessalonica his intention had probably been to proceed along the Via Egnatia towards Rome. But God had had other ideas. He had had Berea in His sights, and then Athens where a certain Areopagite was waiting (Acts 17:34), followed by Corinth. The whole of the province of Achaia had cause to be grateful to the persecutors.
With regard to the Areopagite it is typical of Luke's writings to draw attention to particularly influential people whom God had determined to win for Himself, who would then go on to take His word to others. We can compare Simon the sorcerer, the Ethiopian official, Cornelius, Sergius Paulus (the pro-consul of Cyprus), Lydia, the Philippian jailer, and now Dyonisius the Areopagite and the woman, Damaris.
Athens was a city that was famous worldwide because of its past, but it was a fading city, and no longer large (around 10,000 inhabitants). Its glory days were long behind it. Its once great navy no longer existed as the dominant force in the Mediterranean Sea. The famous names of the past had long since gone. But its learning had spread throughout the Greek world first through Alexander, and then through Rome, and it still had a reputation for being a centre of philosophy and prided itself on being such. And it still despised others whom it saw as having less understanding than it did itself. Because of what it had been it was a designated ‘free city', under its own rule. To it would come the sons of aristocratic Romans in order to further their education. And there were still prominent men there, among who was Dionysius the Areopagite.
The council of the Areopagus (‘court of Ares') originally met on the hill of Ares (the name of the god of war and thunder), hence its name, but by the time of Paul it met in the Royal Porch (stoa basileios) in the Athenian marketplace (agora). Its reputation went back to ancient times, and in spite of the curtailment of its ancient powers, it was still respected and had some kind of special jurisdiction in the free city of Athens over matters of religion and morals. For this reason it therefore exercised some kind of control over visiting preachers and philosophers, presumably in order to ensure that they were genuine and not troublemakers or spreaders of sedition. So all visiting preachers were subject to ‘inspection'. Thus when Paul is called before the Areopagus it was not with any hostile intent, but with the purpose of discovering exactly what it was that he had come to proclaim. And at least one of those who were inspecting him was convinced and became a believer (Dionysius the Areopagite).
It was also a city full of statues and altars. It was said that there were more statues of the gods in Athens than in all the rest of Greece put together, and that because of this it was easier in Athens to meet a god than a man. But we must not thereby think of it as too religious a city. Apollonius, a philosopher contemporary with Paul, berated the Athenians because of their lascivious dances at the festival of Dionysius, and their thirst for human blood at the gladiatorial games. Philosophy went hand in hand with riotous living.
In the chiasmus Acts 12:25 to Acts 18:22 of which this is a part, this incident is paralleled with that at Pisidian Antioch. During the incident at Pisidian Antioch Luke gives a detailed summary of Paul's preaching to the Jews and God-fearers, here at Athens he gives a detailed summary of Paul's preaching to Gentiles. This follows the pattern, the Jew first and then the Gentiles. Both end up with enquirers saying that they wish to hear more, and both result in converts.