The passage
      v22. Rather than faint praise, Paul begins with a factual observation. The Athenians are religious (a vague term that could mean superstitious, but is probably just a factual statement).
      v23. Their religious bent has encouraged the Athenians to build at least one edifice to the God whom they may have inadvertently overlooked. Paul uses their admitted ignorance as an opportunity to inform them of the character of this "unknown" God.
      v24. Paul first defines God in Old Testament terms. He is creator of the universe and Lord of heaven and earth. Such a God cannot be contained in any human structure. Sophisticated Greeks would agree that the divine nature cannot be contained in even the most magnificent of buildings.
      v25. Neither is God dependent on his creatures. He does not need us. In fact, we are dependent on God, for he supplies our every need.
      v26. Humanity finds its origin in God, he creates us as well as sustains us. Although the Greeks tended to see themselves racially superior to the "barbarians", all humanity descends from one common God-designed ancestor. The earth was created as a home for this divine race, with defined areas for each extended family (nation). "The times set for them" may mean appointed seasons, or historical epochs. Each tribe receives its annual provision, or its moment in history.
      v27. The purpose of this unique human design and the extensive provision of resources, is that we might know God - "feel after him and find him." Paul held that nature imaged God's presence, therefore, those who fail to honour him, seek after him and find him, are without excuse, Rom.1:20f. We are designed to know God. For those who would seek him, he is not far away.
      v28. Paul illustrates his point (ie. humans find their center of being in God) by quoting from two poems, one by Epimendides the Cretan, and the second by Aratus the Cilician. Even the Greek poets understood where to find the center of their being.
      v29. Given that humanity is created in the image and likeness of God, it is absurd to assume that God is made of inanimate materials. The trouble is, this is exactly how we see Him. Paul now touches on the human condition, sin.
      v30. God may "wink" at such ignorance, but in the face of the final revelation of himself to humankind in the person of Jesus Christ, ignorance is no longer excusable. We can only but "repent" - to turn toward Christ and his revelation of God.
      v31. Paul now comes to the punch-line of his address. It is often said the reaction of his audience cuts his speech short, but this is probably not the case. His finale is purely Biblical, although as with the rest of his speech, he presents Biblical truth within a secular context. Greek thought had no room for an eschatological judgement, but says Paul, there is one coming, and this at the hands of "the man" (Daniel's Son of Man, Dan.7:13) whom God has appointed. The authentication of the coming day at this man's hand is found in his resurrection from the dead. So indeed, "repent."

A gospel presentation to the unchurched
      Paul introduces his hearers to the gospel with a short background briefing on God's interrelationship with humanity. He is creator of the universe, such that humans find their origin in Him (created in the image and likeness of God). He is the sustainer of the universe, such that we are dependent on Him (He is independent of us). The purpose of God's creating and sustaining role is that we may know Him - enter into a relationship with Him. It is for this purpose we are created and sustained. Such is the essence of our being and the purpose of our existence.
      Paul then goes on to identify the human condition. Building edifices to house the "unknown God" and seeking the ground of our being in the things we can see or touch, exposes the lost condition of the human race. God may overlook such stupidity, but His ultimate revelation of Himself is now evident in the person of Jesus and so it is no longer possible to claim ignorance.
      The proclamation of the good news that Jesus is risen from the dead (ascended on high and reigning at the right hand of God), carries with it the positive implication that we may live (know God and enjoy him for eternity), along with the negative implication that apart from him we face annihilation (judgement). In speaking with the Greek philosophers at the Areopagus, Paul chooses to draw out the negative implication of the kingdom's present reality in Christ. If we choose not to seek after God through Christ then we will find ourselves cast out from His presence. Repentance (turning to Christ) is the only way of escape.

      Note also how the gospel is developed in this passage:
        v22-23. Paul is probably stating an obvious fact, namely, that the Athenians are a religious people. They are concerned about knowing God and willingly admit that they don't know everything about Him.
        v24-25. God is defined. He is creator of all things, Lord, independent and sustainer (he gives life).
        v26-28. Humanity is defined. We are created, of one entity/flesh, located in the environment of the earth, confined to a time/space continuum, and created in the "image of God (ie. Our being centers on God and finds fulfillment in relationship with him alone).
        v29. The human condition, sinfulness. We have worshipped and sought after the creature rather than the creator.
        v30. God's demand and our response - repent.
        v31. Warning. Judgement for those who fail to respond. The resurrection is the guarantee of this. This is the punch-line of the sermon.

v22
      deisidaimonesterous (deisidaimwn) adj. "very religious" - the meaning can either be superstitious or pious. The Athenians were known for their piety and so pious or religious is the intention here.

v23
      agnwstw qew "unknown god" - There were a number of such examples in Athens. Being religious, they didn't want to miss one of the deities.

v24
      ceiropoihtoiV adj. "hand made" - made by human hands. Paul is probably alluding to the many temples and idols in Athens "built by human hands", CEV.

v26
      oJrisaV (oJrizw) aor. part. "determined" - having set. Attendant circumstance participle identifying action accompanying the main verb "he made." The use of the aorist implies that the business of setting the boundaries of life was not necessarily after the actual creation of the earth.
      kairouV (oV) "times" - seasons. A vague term. It can be seasons or epochs of history. Probably epochs is best here. "Fixing their allotted periods", Moffatt

v27
      yhlafhseian (yhlafaw) aor. opt. "reach out for" - feel after, grope after. The idea is of "groping after God in the darkness when the light of His full revelation is not available" Bruce.

v28
      kinoumeqa (kinew) pres. pas. "move" - move. "Move in Him", but it could also mean, "moved by Him." God is our life and shapes our life.

v29
      einai (eimi) pres. act. inf. "-" - to be. The infinitive serves to form a dependent statement of perception/feeling/knowing; "and image formed by the skill and thought of man that is like the divine." By sculpting the divine, having admitted that they were created by Him, they were indeed guilty of idolatry and needed to repent.