Among the three citations of the vast corpus of the graeco-roman literature in the New Testament, associated to the apostle Paul, stands out the usage of Aratus’ didactic epic in Paul’s kerygma in Athens. Aratus was a stoic philosopher, renown in the hellenistic period for his widely recognized didactic epic Phaenomena. In the prologue of the writing, Aratus extolls the omnipresence of Zeus and his meticulous concern for the human race, mirrored in establishing various celestial phaenomena as the heavenly signs for men. They are to be comprehended by humans and to effect men’s agricultural works at the proper time. When Paul cites to his stoic audience in Athens (Acts 17, 28) a collon from the prologue of the stoic epic Phaenomena, he employs a basic rhetorical strategy, namely finding the common ground with his audience which would enable him to articulate the christian message in terms and motifs widely known to his stoic audience. This would devulge Paul’s intention of interpreting his christian message to the stoic audience in Athens through the lens of cosmotheology of Aratus’ Phaenomena, which implies a intertextual grasping of the Pauline message at the Areopagus’ speech with Aratus’ message about God. A consequence of Paul’s citing of Aratus’ Phaenomena would be our interpretation of Paul’s sermon at Areopaus in the manner similar to his stoic audience, i. e. intertextually to interpret Acts 17, 16–34 having as our semantic background Aratus’ Phaenomena.