Acts 17:18

KJV

Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

KJV (with Strong's)

Then {G1161} certain {G5100} philosophers {G5386} of the Epicureans {G1946}, and {G2532} of the Stoicks {G4770}, encountered {G4820} him {G846}. And {G2532} some {G5100} said {G3004}, What {G5101} will {G302}{G2309} this {G3778} babbler {G4691} say {G3004}?{G1161} other some, He seemeth {G1380} to be {G1511} a setter forth {G2604} of strange {G3581} gods {G1140}: because {G3754} he preached {G2097} unto them {G846} Jesus {G2424}, and {G2532} the resurrection {G386}.

Complete Jewish Bible

Also a group of Epicurean and Stoic philosophers started meeting with him. Some asked, “What is this babbler trying to say?” Others, because he proclaimed the Good News about Yeshua and the resurrection, said, “He sounds like a propagandist for foreign gods.”

Berean Standard Bible

Some Epicurean and Stoic philosophers also began to debate with him. Some of them asked, “What is this babbler trying to say?” Others said, “He seems to be advocating foreign gods.” They said this because Paul was proclaiming the good news of Jesus and the resurrection.

American Standard Version

And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.

Commentary

### SUMMARY
Acts 17:18 captures a pivotal moment in Paul's Athenian ministry, detailing his initial confrontation with the city's leading intellectuals, the Epicurean and Stoic philosophers. As Paul proclaimed the Gospel in the bustling Agora, his message of Jesus and the resurrection provoked a range of reactions, from dismissive curiosity, labeling him a "babbler," to serious accusation, branding him a "setter forth of strange gods." This encounter highlights the profound clash between the prevailing Greek philosophical worldviews and the radical, transformative truths of the Christian faith.

### CONTEXT
* **Literary Context:** This verse immediately follows Paul's arrival in Athens and his visceral reaction to the city's pervasive idolatry, which "stirred his spirit within him" ([Acts 17:16](/acts/17-16 "Acts 17:16 - Paul's Spirit Stirred in Athens")). Paul's initial evangelistic efforts began in the synagogue, engaging with Jews and devout Gentiles, and then extended daily into the marketplace, or Agora, where he debated with anyone who happened to be there ([Acts 17:17](/acts/17-17 "Acts 17:17 - Paul Debates in the Synagogue and Marketplace")). Acts 17:18 marks the specific moment when his preaching attracted the attention of the city's intellectual elite, leading directly to his summons to the Areopagus for his famous sermon ([Acts 17:19-34](/acts/17-19-34 "Acts 17:19-34 - Paul's Areopagus Sermon")). This verse thus serves as the dramatic prelude to one of the most significant apologetic speeches in the New Testament.
* **Historical & Cultural Context:** Athens in the first century CE remained the undisputed intellectual and cultural capital of the ancient world, though its political power had waned. The city was a vibrant hub of philosophical discourse, rhetoric, and religious devotion, characterized by countless idols and altars. The two dominant philosophical schools mentioned, the Epicureans and Stoics, represented distinct and often opposing worldviews. Epicureans, followers of Epicurus (c. 341–270 BC), advocated for a life of tranquility (ataraxia) and freedom from pain (aponia) as the highest good, achieved through moderate pleasure and withdrawal from public life. They believed the gods existed but were detached from human affairs and that the soul dissolved at death, making the concept of a bodily resurrection utterly alien. Stoics, founded by Zeno of Citium (c. 334–262 BC), emphasized virtue, reason (logos), and living in harmony with nature and divine providence. They believed in a pantheistic universe governed by an immanent divine reason, often engaged actively in public life, and viewed the body as a temporary vessel. Both philosophies fundamentally contradicted the Christian message of a personal, intervening God, divine judgment, the resurrection of the body, and the exclusivity of salvation through Jesus Christ.
* **Key Themes:** This encounter in Athens vividly illustrates several profound themes. Firstly, it highlights the **Clash of Worldviews** between sophisticated Greek philosophical thought and the radical, counter-cultural truths of the Christian message. The Epicureans' materialism and the Stoics' pantheism were fundamentally incompatible with the biblical understanding of a personal, transcendent God who acts in history and raises the dead. Secondly, the verse underscores **The Offense and Foolishness of the Gospel** to the unregenerate mind. For the Greeks, the idea of a bodily resurrection was often met with ridicule or seen as utter nonsense, as demonstrated by their reaction later in Paul's sermon ([Acts 17:32](/acts/17-32 "Acts 17:32 - Athenian Reaction to the Resurrection")). The message of a crucified and risen Messiah challenged their intellectual pride and established doctrines, echoing the sentiment that the cross is "foolishness to those who are perishing" ([1 Corinthians 1:18](/1_corinthians/1-18 "1 Corinthians 1:18 - The Message of the Cross as Foolishness")). Finally, it exemplifies **Paul's Unwavering Boldness and Fidelity** in proclaiming the core of the apostolic message. Despite encountering skepticism, derision, and serious accusations, Paul faithfully "preached unto them Jesus, and the resurrection," demonstrating his commitment to the foundational truths of the Gospel regardless of the audience or their preconceived notions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **babbler (Greek, _spermológos'_):** This derogatory term literally means "seed-picker" or "one who picks up scraps." It was originally used to describe a scavenging bird that picks up discarded seeds, but figuratively applied to a person who gathers bits of information and repeats them without true understanding, coherence, or originality. In the context of Athenian intellectual discourse, calling Paul a "babbler" was a profound intellectual insult, implying he was an uneducated, nonsensical street preacher spouting disconnected, unoriginal ideas.
* **setter forth (Greek, _katangeleús'_):** Derived from a verb meaning "to proclaim" or "to announce," this noun refers to a "proclaimer" or "announcer." In this context, it carries the implication of someone introducing or advocating for something new. While Paul was indeed a proclaimer, the philosophers used the term in conjunction with "strange gods," turning it into an accusation of religious innovation that was legally perilous in Athens.
* **strange gods (Greek, _xénos daimónion'_):** The term "strange" (_xénos_) means foreign or novel, while "gods" (_daimónion_) refers to a divine or demonic being, by extension a deity. The accusation was that Paul was introducing new, unauthorized deities into the Athenian pantheon. This was a serious charge, as Athens had strict laws against the worship of unapproved gods, a charge for which Socrates himself had been condemned and executed. The philosophers likely misunderstood Paul's preaching of "Jesus, and the resurrection" as introducing two new deities: Jesus and a goddess named "Resurrection."

#### Verse Breakdown
* **"Then certain philosophers of the Epicureans, and of the Stoicks, encountered him."**: This clause establishes the key players and the nature of the interaction. Paul's daily public discourse in the Agora drew the attention of the intellectual elite from the two most prominent philosophical schools of the day, indicating that his message was provocative enough to warrant their direct engagement or challenge.
* **"And some said, What will this babbler say?"**: This reveals a dismissive and contemptuous reaction. The term "babbler" (spermológos) highlights their intellectual arrogance and their initial assessment of Paul as an uncultured, incoherent speaker whose words were not worthy of serious consideration. It suggests a mixture of curiosity and disdain.
* **"other some, He seemeth to be a setter forth of strange gods:"**: This represents a more serious and potentially dangerous accusation. Unlike the dismissive "babbler," this charge implies a violation of Athenian law regarding the introduction of new deities. It demonstrates their fundamental misunderstanding of Paul's message, likely interpreting "resurrection" (anastasis) as a new goddess alongside Jesus, rather than a theological concept about bodily revival.
* **"because he preached unto them Jesus, and the resurrection."**: This final clause provides the explicit reason for the philosophers' reactions. Paul's consistent proclamation of the person of Jesus Christ and the doctrine of His bodily resurrection—a concept utterly foreign and often repulsive to Greek thought—was the specific content that provoked both their intellectual scorn and their religious suspicion.

#### Literary Devices
The passage effectively employs **Irony**, as the supposedly wise and enlightened philosophers of Athens dismiss Paul, the bearer of divine wisdom, as a mere "babbler." There is also a strong sense of **Antithesis** or **Contrast**, highlighting the stark opposition between the intellectual pride and philosophical systems of Athens and the "foolishness" of the Gospel message. Furthermore, the philosophers' misunderstanding of "resurrection" as a "strange god" is a clear example of **Misinterpretation**, underscoring the deep chasm between their pagan worldview and the revealed truth of Christianity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 17:18 powerfully illustrates the radical nature of the Gospel when confronted with entrenched philosophical and cultural systems. The core message of "Jesus, and the resurrection" was not merely a new idea to be debated among others; it was a truth claim that fundamentally challenged the Epicurean denial of divine intervention and the Stoic concept of an impersonal, pantheistic deity. The bodily resurrection of Christ, in particular, was an intellectual stumbling block, as Greek thought generally viewed the physical body as inferior and a hindrance to the soul. This passage underscores that the Gospel, in its unadulterated form, will always be perceived as foolishness or an offense by those whose worldviews are antithetical to God's revelation, yet it remains the singular power for salvation.

* [1 Corinthians 1:22-24](/1_corinthians/1-22-24 "1 Corinthians 1:22-24 - Christ the Power and Wisdom of God")
* [Acts 4:12](/acts/4-12 "Acts 4:12 - Salvation in No Other Name")
* [Romans 1:16](/romans/1-16 "Romans 1:16 - The Power of the Gospel")

### REFLECTION AND APPLICATION
Paul's encounter in Athens provides timeless lessons for believers engaging with a skeptical or hostile world. It calls us to courageous and uncompromised proclamation of the Gospel, even when faced with intellectual disdain or outright opposition. Like Paul, we are to be students of our culture, understanding the prevailing worldviews and intellectual currents, yet never diluting the essential truths of Christ and His resurrection to make them more palatable. The Gospel's power lies not in its ability to conform to human reason or philosophical systems, but in its divine origin and transformative truth. We should anticipate that the message of the cross and resurrection may be misunderstood, mocked, or even seen as offensive by those who do not believe, but this should not deter us from faithfully proclaiming the only message that offers true life and hope.

#### Questions for Reflection
* **How do modern worldviews, similar to those of the Epicureans and Stoics, challenge or misunderstand the core truths of the Gospel, particularly the resurrection?**
* **In what ways might we be tempted to dilute or alter the message of Christ to make it more palatable to a skeptical or secular audience, and how can we resist this temptation?**
* **How can we, like Paul, engage diverse audiences with both boldness and wisdom, presenting the full truth of the Gospel even when facing scorn or dismissal?**

### FAQ

**Who were the Epicureans and Stoics, and why did they react this way to Paul's message?**

Answer: The Epicureans were followers of Epicurus, who taught that the highest good was pleasure, understood as tranquility (ataraxia) and freedom from pain, achieved by living simply and withdrawing from public life. They believed the gods existed but were detached from human affairs and did not intervene. The Stoics, founded by Zeno of Citium, emphasized virtue, reason (logos), and living in harmony with nature and divine providence. They held a pantheistic view, seeing God as an impersonal force permeating the universe. Both philosophies were fundamentally opposed to Paul's message of a personal, sovereign God who actively intervenes in human history, the concept of a bodily resurrection, and a future judgment. For Epicureans, the resurrection was illogical and irrelevant to their materialist view of death. For Stoics, the idea of a specific historical person (Jesus) being resurrected and demanding allegiance, along with the concept of a future bodily resurrection, challenged their impersonal, cyclical view of the cosmos and the soul. Their reactions—dismissing Paul as a "babbler" or accusing him of introducing "strange gods"—stemmed directly from this clash of worldviews, as the Gospel presented truths that were either nonsensical or threatening to their established philosophical frameworks, particularly the idea of a bodily resurrection ([Acts 17:32](/acts/17-32 "Acts 17:32 - Athenian Reaction to the Resurrection")).

**Why was "babbler" a significant insult in ancient Athens?**

Answer: The Greek term for "babbler," _spermológos_ (G4691), literally means "seed-picker" or "one who picks up scraps." It was originally used to describe a scavenging bird that picked up discarded seeds. When applied to a person, it was a derogatory intellectual insult, implying that Paul was an uneducated, unoriginal, and incoherent speaker who merely gathered bits of information from various sources and spouted them without true understanding or systematic thought. In a city renowned for its sophisticated rhetoric and philosophical discourse, being called a "babbler" was a profound dismissal of one's intellectual credibility and the perceived worthlessness of one's message.

**What was the danger of being accused of setting forth "strange gods"?**

Answer: The accusation of setting forth "strange gods" (_xéna daimónia_) was extremely serious in Athens. The city had strict laws against introducing new deities or religious practices that had not been officially approved by the state. Such an act was considered an offense against the state and could lead to legal prosecution, exile, or even the death penalty. Famously, Socrates had been condemned and executed centuries earlier, in part, on similar charges of impiety and introducing new gods. The philosophers likely misunderstood Paul's preaching of "Jesus, and the resurrection" as introducing two distinct new deities—Jesus and a goddess named "Resurrection" (anastasis)—which made the accusation a grave threat to Paul's safety.

### CHRIST-CENTERED FULFILLMENT
The core of Paul's message to the Athenian philosophers was "Jesus, and the resurrection." This was not merely a historical report but the very heart of the Gospel, pointing to the climactic event of God's redemptive plan. The resurrection of Jesus Christ is the divine validation of His identity as the Son of God and the Messiah ([Romans 1:4](/romans/1-4 "Romans 1:4 - Declared Son of God by Resurrection")), and it serves as the ultimate proof of His victory over sin and death. Paul's emphasis on the resurrection directly foreshadows his argument on Mars Hill, where he declares that God "has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead" ([Acts 17:30-31](/acts/17-30-31 "Acts 17:30-31 - God Commands All to Repent")). The resurrection of Christ is not just a past event; it is the guarantee of our own future resurrection ([1 Corinthians 15:20-23](/1_corinthians/15-20-23 "1 Corinthians 15:20-23 - Christ the Firstfruits of Resurrection")) and the foundation for the hope of eternal life. Thus, the message that seemed foolish or strange to the Athenian philosophers is, in Christ, the power and wisdom of God for salvation to everyone who believes ([1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 1:20

Where [is] the wise? where [is] the scribe? where [is] the disputer of this world? hath not God made foolish the wisdom of this world?

1 Corinthians 1:21

For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

Colossians 2:8

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:

Acts 4:2

Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

1 Corinthians 4:10

We [are] fools for Christ's sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.

Proverbs 23:9

¶ Speak not in the ears of a fool: for he will despise the wisdom of thy words.