Why does Paul quote Greek philosophers (e.g., in Acts 17:28) without distinguishing them from biblical teachings?

1. Background of Paul’s Cultural Engagement

Paul, known also by his Hebrew name Saul, was raised in Tarsus (Acts 22:3). This region was a significant hub of Greek language and thought, providing him familiarity with Greek philosophy, poetry, and rhetoric. When presenting the gospel in predominantly Gentile contexts, he drew upon this cultural knowledge.

In Acts 17:28, Paul declares: “For in Him we live and move and have our being. As some of your own poets have said, ‘We are His offspring.’” This is a direct quotation of Greek sources—likely Epimenides for the first phrase and Aratus (or possibly Cleanthes) for the second. Therefore, Paul’s usage reflects both his scholarly exposure to secular writings and his willingness to connect with his audience on common ground. Archeological surveys of Tarsus, along with textual studies of Pauline literature, reinforce that Tarsus was known for higher education in rhetoric, philosophy, and the arts. Early manuscripts (e.g., papyri such as p⁴⁶) consistently preserve these references, indicating Paul’s deliberate intention in quoting them.

2. Establishing Common Ground without Diluting the Gospel

When Paul quotes Greek philosophers, his goal is neither to blend Scripture with pagan wisdom nor to elevate secular philosophy to the level of biblical revelation. Instead, he uses a principle reminiscent of 1 Corinthians 9:22: “To the weak I became weak, to win the weak. I have become all things to all men, so that by all possible means I might save some.” He does so to establish a bridge of understanding with his listeners.

Notably, Paul does not state that Epimenides or Aratus possess ultimate spiritual truth. Rather, he highlights a kernel of truth in their statements to illustrate how general revelation (the universal truth that can be observed through nature and reason) points to the Creator. This approach leverages Philippians 4:8’s encouragement to dwell on what is true, noble, and admirable, but it remains grounded in definitive revelation from Scripture.

3. Scriptural Consistency on Quoting External Sources

Throughout biblical history, several believers reference extrabiblical works or ideas. For instance, Jude 1:14–15 cites the non-canonical Book of Enoch, acknowledging a statement that aligns with inspired truth (without thereby endorsing every idea in that text). Paul’s method in Acts 17 continues this pattern: acknowledging that all truth ultimately originates from the same Author.

This approach does not compromise the authority of Scripture. Rather, it recognizes that individuals outside Israel or the Church might still observe facets of creation and articulate truths that align with God’s revelation. According to Romans 1:20, God’s nature is evident in the world He created; even those who do not know Scripture can sometimes echo truthful ideas about Him.

4. Distinguishing the Ultimate Authority

Though Paul quotes Greek poetry, he never equates it with the inspired Word of God. In Acts 17:22–23, he confronts the Athenians’ polytheism by identifying “the unknown god” as the one true Deity who created all things. Rather than endorsing their pantheon, Paul tactically uses their cultural and religious constructs to introduce the biblical God.

Similarly, in Titus 1:12–13 Paul references Epimenides to highlight a moral point about Cretans. Yet immediately, Paul asserts his apostolic authority (Titus 1:13: “This testimony is true. Therefore rebuke them sharply…”). Such usage shows he sees biblical authority as ultimate, even when he employs external material for illustrative purposes.

5. Paul’s Rhetorical Method on Mars Hill

Acts 17 takes place in Athens, a city famed for intellectual pursuits. Historical and archaeological evidence (such as the Areopagus itself, where philosophical cases were presented) demonstrates the high value placed on dialogue with respected thinkers. Paul’s sermon (Acts 17:22–31) unfolds in logical succession:

• He begins by acknowledging their religious fervor (v. 22).

• He references an altar to the unknown god (v. 23).

• He declares that God is the true Creator of all (vv. 24–26).

• He illustrates how we exist in Him (v. 28), quoting their own poets to demonstrate that this notion is not entirely foreign to them.

• He calls for repentance, culminating in a resurrection claim (vv. 30–31).

By quoting Greek philosophers at a decisive point, Paul leverages resonance with his listeners. He does so partly to show that they already possess an inkling of the truth (as with the poet’s insight: “We are His offspring”) but need the full revelation of Jesus Christ. Rather than an endorsement of Hellenistic religion, it is a strategic apologetic move.

6. The Significance of Common Grace

The concept of common grace teaches that God allows truth to shine even in non-biblical contexts. Scriptural support for this position includes passages such as Matthew 5:45, describing how God “causes His sun to rise on the evil and the good.” While fallen humanity is prone to error, fragments of genuine insight can still arise outside the direct realm of biblical revelation.

In quoting secular poets, Paul draws on these fragments of truth to illuminate the comprehensive truth found in Jesus Christ. His primary emphasis remains firmly rooted in the gospel message, as seen by his closing remarks concerning the resurrection (Acts 17:30–31). Secular quotations serve as a tool to direct the audience toward that definitive truth.

7. Old Testament Comparisons

Even in the Old Testament, God’s people on occasion recognized truths spoken by outsiders. For instance, Jethro, Moses’ Midianite father-in-law (Exodus 18), offers advice and worships the true God. Though not part of Israel initially, Jethro acknowledges the Lord’s supremacy. This pattern foreshadows the New Testament understanding that “God did not leave Himself without witness” (cf. Acts 14:17). Paul’s quoting of Greek thinkers continues this biblical theme: outsiders may at times speak accurate observations about the God who made them, though they lack the fullness of His revealed Word.

8. Early Church Perspectives on Paul’s Method

Early Christian writers—such as Justin Martyr and Clement of Alexandria—often quoted or referred to Greek philosophers to draw parallels between philosophical insights and biblical truth. This echoes the apostolic strategy: they underscored that truth can be recognized in secular sources if it aligns with Scripture.

Archaeological findings, like portions of early church literature referencing philosophers, further illustrate that Christians through the centuries adeptly drew connections to show the supremacy of God’s Word. These early followers made clear that any external source is subordinate to Scripture, but they did not neglect potentially useful points of contact.

9. Practical Lessons for Today

• Recognize Truth’s Origin: All truth comes from God. Even if spoken by a pagan poet, a truthful statement in line with Scripture finds its source in the Lord.

• Engage Thoughtfully: Paul models respectful dialogue and intellectual engagement. He does not sneer at Greek learning but uses it as a rapport-builder, then transitions to calling for repentance and faith in Christ.

• Maintain Biblical Authority: Not distinguishing a quote’s origin does not diminish Scripture’s preeminence. Paul’s entire argument in Acts 17 leads to the exclusivity of the God who raised Christ from the dead (v. 31).

In modern conversations—whether philosophical or cultural—believers can employ relevant truths while always holding the Bible as the final authority. Our citing of outside sources should steer hearts toward salvation in Christ and the unfolding grandeur of God’s redemptive story.

10. Conclusion

Paul’s act of quoting Greek philosophers without explicit disclaimers is a deliberate strategy showing that shards of truth appear even in non-biblical works. He identifies that in a pagan context, these partial truths reflect humankind’s inherent yearning for the Creator. By aligning such insights with the full revelation of Scripture, Paul invites us to observe God’s sovereignty over all knowledge.

As Acts 17:28 so succinctly puts it: “For in Him we live and move and have our being. As some of your own poets have said, ‘We are His offspring.’” This acknowledgment of common ground is ultimately eclipsed by the grand truth of the resurrection (Acts 17:31). Thus, quoting Greek philosophers provides a powerful point of connection—yet Scripture stands as the unshakable foundation for Paul’s proclamation of salvation in Christ.