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Paul stood in the midst of Mars' hill - That is, in the midst of the judges, who sat in the Areopagus.

Ye are too superstitious - Κατα παντα ὡς δεισιδαιμονεϚερους ὑμας θεωρω ; I perceive that in all respects ye are greatly addicted to religious practices; and, as a religious people, you will candidly hear what I have got to say in behalf of that worship which I practice and recommend. See farther observations at the end of the chapter.

Then Paul - This commences Paul‘s explanation of the doctrines which he had stated. It is evident that Luke has recorded but a mere summary or outline of the discourse; but it is such as to enable us to see clearly his course of thought, and the manner in which he met the two principal sects of their philosophers.

In the midst of Mars‘ hill - Greek: Areopagus. This should have been retained in the translation.

Ye men of Athens - This language was perfectly respectful, notwithstanding his heart had been deeply affected by their idolatry. Everything about this discourse is calm, grave, cool, argumentative. Paul understood the character of his auditors, and did not commence his discourse by denouncing them, nor did he suppose that they would be convinced by mere dogmatical assertion. No happier instance can be found of cool, collected argumentation than is furnished in this discourse.

I perceive - He perceived this by his observations of their forms of worship in passing through their city, Acts 17:23.

In all things - In respect to all events.

Ye are too superstitious - δεισιδαιμονεστέρους deisidaimonesterousThis is a most unhappy translation. We use the word “superstitious” always in a bad sense, to denote being “over-scrupulous and rigid in religious observances, particularly in smaller matters, or a zealous devotion to rites and observances which are not commanded.” But the word here is designed to convey no such idea. It properly means “reverence for the gods.” It is used in the Classic writers in a good sense, to denote “piety toward the gods, or suitable fear and reverence for them”; and also in a bad sense, to denote “improper fear or excessive dread of their anger”; and in this sense it accords with our word “superstitious.” But it is altogether improbable that Paul would have used it in a bad sense. For:

(1) It was not his custom needlessly to blame or offend his auditors.

(2) it is not probable that he would commence his discourse in a manner that would only excite prejudice and opposition.

(3) in the thing which he specifies Acts 17:23 as proof on the subject, he does not introduce it as a matter of blame, but rather as a proof of their devotedness to the cause of religion and of their regard for God.

(4) the whole speech is calm, dignified, and argumentative - such as became such a place, such a speaker, and such an audience. The meaning of the expression is, therefore, “I perceive that you are greatly devoted to reverence for religion; that it is a characteristic of the people to honor the gods, to rear altars to them, and to recognize the divine agency in times of trial.” The proof of this was the altar reared to the unknown God; its bearing on his purpose was, that such a state of public sentiment must be favorable to an inquiry into the truth of what he was about to state.

Thus persecution followed the teachers of truth from city to city. The enemies of Christ could not prevent the advancement of the gospel, but they succeeded in making the work of the apostles exceedingly hard. Yet in the face of opposition and conflict, Paul pressed steadily forward, determined to carry out the purpose of God as revealed to him in the vision at Jerusalem: “I will send thee far hence unto the Gentiles.” Acts 22:21. AA 233.1

Paul's hasty departure from Berea deprived him of the opportunity he had anticipated of visiting the brethren at Thessalonica. AA 233.2

On arriving at Athens, the apostle sent the Berean brethren back with a message to Silas and Timothy to join him immediately. Timothy had come to Berea prior to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of the faith. AA 233.3

In former years the apostle had publicly proclaimed the faith of Christ with winning power, and by signs and miracles he had given unmistakable evidence of its divine character. With noble firmness he had risen up before the sages of Greece and by his knowledge and eloquence had put to silence the arguments of proud philosophy. With undaunted courage he had stood before kings and governors, and reasoned of righteousness, temperance, and judgment to come, until the haughty rulers trembled as if already beholding the terrors of the day of God. AA 462.1

No such opportunities were now granted the apostle, confined as he was to his own dwelling, and able to proclaim the truth to those only who sought him there. He had not, like Moses and Aaron, a divine command to go before the profligate king and in the name of the great I AM rebuke his cruelty and oppression. Yet it was at this very time, when its chief advocate was apparently cut off from public labor, that a great victory was won for the gospel; for from the very household of the king, members were added to the church. AA 462.2

Nowhere could there exist an atmosphere more uncongenial to Christianity than in the Roman court. Nero seemed to have obliterated from his soul the last trace of the divine, and even of the human, and to bear the impress of Satan. His attendants and courtiers were in general of the same character as himself—fierce, debased, and corrupt. To all appearance it would be impossible for Christianity to gain a foothold in the court and palace of Nero. AA 462.3

See Paul at Athens before the council of the Areopagus, as he meets science with science, logic with logic, and philosophy with philosophy. Mark how, with the tact born of divine love, he points to Jehovah as “the Unknown God,” whom his hearers have ignorantly worshiped; and in words quoted from a poet of their own he pictures Him as a Father whose children they are. Hear him, in that age of caste, when the rights of man as man were wholly unrecognized, as he sets forth the great truth of human brotherhood, declaring that God “hath made of one blood all nations of men for to dwell on all the face of the earth.” Then he shows how, through all the dealings of God with man, runs like a thread of gold His purpose of grace and mercy. He “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.” Acts 17:23, 26, 27. Ed 67.1

Hear him in the court of Festus, when King Agrippa, convicted of the truth of the gospel, exclaims, “Almost thou persuadest me to be a Christian.” With what gentle courtesy does Paul, pointing to his own chain, make answer, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.” Acts 26:28, 29. Ed 67.2

Thus passed his life, as described in his own words, “in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” 2 Corinthians 11:26, 27. Ed 67.3

The experience of the apostle Paul in meeting the philosophers of Athens has a lesson for us. In presenting the gospel before the court of the Areopagus, Paul met logic with logic, science with science, philosophy with philosophy. The wisest of his hearers were astonished and silenced. His words could not be controverted. But the effort bore little fruit. Few were led to accept the gospel. Henceforth Paul adopted a different manner of labor. He avoided elaborate arguments and discussion of theories, and in simplicity pointed men and women to Christ as the Saviour of sinners. Writing to the Corinthians of his work among them, he said: MH 214.1

“I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified.... My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.” 1 Corinthians 2:1-5. MH 214.2

Again, in his letter to the Romans, he says: MH 215.1