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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 17:16–21. His three-level outline is real structure in the source text, so it is rendered as structure.
A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col 2:8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.
I.Here is the impression which the abominable ignorance and superstition of the Athenians made upon Paul's spirit, Act 17:16. Observe,
1.The account here given of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men - facilius possis deum quam hominem invenire. And this city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It is observable that there, where human learning most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they became fools (Rom 1:22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, Co1 1:21. They might have reasoned against polytheism and idolatry; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ.
2.The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream.
II.The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth.
He did not, as Witsius observes, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," though it was too true; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man.
1.He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, Act 17:17. He discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them on to the Christian church, to which the Jews' synagogue was but as a porch.
2.He entered into conversation with all that came in his way about matters of religion: In the market - en tē agora, in the exchange, or place of commerce, he disputed daily, as he had occasion, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honourably of him to such as meet with them.
III.The enquiries which some of the philosophers made concerning Paul's doctrine. Observe,
1.Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophers that thought him worth making remarks upon, an they were those whose principles were most directly contrary to Christianity.
(1.)The Epicureans, who thought God altogether such a one as themselves, an idle inactive being, that minded nothing, nor put any difference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear nor rewards to hope for, all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves.
(2.)The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye; they made their virtuous man to be no way inferior to God himself, nay to be superior. Esse aliquid quo sapiens antecedat Deum - There is that in which a wise man excels God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.
2.What their different sentiments were of him; such there were as there were of Christ, Act 17:18.
(1.)Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do: What will this babbler say? ho spermologos houtos - this scatterer of words, that goes about, throwing here one idle word or story and there another, without any intendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for a little sort of bird, that is worth nothing at all, either for the spit or for the cage, that picks up the seeds that lie uncovered, either in the field or by the way-side, and hops here and there for that purpose - Avicula parva quae semina in triviis dispersa colligere solet; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions to get money, a penny here and another there, as that bird picks up here and there a grain. They looked upon him as an idle fellow, and regarded him, as we say, no more than a ballad-singer.
(2.)Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And, if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached unto then Jesus, and the resurrection. From his first coming among them he ever and anon harped upon these two strings, which are indeed the principal doctrines of Christianity - Christ and a future state - Christ our way, and heaven our end; and, though he did not call these gods, yet they thought he meant to make them so. Ton Iēsoun kai tēn anastasin̂ "Jesus they took for a new god, and anastasis, the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons.
3.The proposal they made to give him a free, full, fair, and public hearing, Act 17:19, Act 17:20. They had heard some broken pieces of his doctrine, and are willing to have a more perfect knowledge of it.
(1.)They look upon it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain strange things to our ears, which we never heard of before, and know not what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe.
(2.)They desired to know more of it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it.
(3.)The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (Act 17:22) Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate.
4.The general character of the people of that city given upon this occasion (Act 17:21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear some new thing, which comes in as the reason why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it.
(1.)They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (Ti1 4:13, Ti1 4:15), but these people despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial which is got by conversation only.
(2.)They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions in philosophy, new forms and plans of government in politics, and, in religion, for new gods that came newly up (Deu 32:17), new demons, new-fashioned images and altars (Kg2 16:10); they were given to change. Demosthenes, an orator of their own, had charged this upon them long before, in one of his Philippics, that their common question in the markets, or wherever they met, was ei ti le etai neōteron - whether there was any news.
(3.)They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, Ti1 5:13.
(4.)They spent their time in nothing else, and a very uncomfortable account those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occurrences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"And having taken him, they brought him to the Areopagus" - not to punish, but in order to learn - "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning they ask him, saying, "May we know what is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears": everywhere novelty is the charge: "we would fain know therefore, what these things may mean." It was a city of talkers, that city of theirs. "For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing."
"And having taken him, they brought him," etc. The Athenians no longer enjoyed their own laws, but were become subject to the Romans. Then why did they hale him to the Areopagus? Meaning to overawe him - the place where they held the trials for bloodshed. "May we know, what is this new doctrine spoken of by thee? For thou bringest certain strange things to our ears; we would fain know therefore what these things mean. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing." Here the thing noted is, that though ever occupied only in this telling and hearing, yet they thought those things strange - things which they had never heard.
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Summary
Acts 17:19 captures a pivotal moment in the Apostle Paul's ministry in Athens, where the intellectually curious and philosophically diverse Athenians, intrigued yet perplexed by his proclamation of Jesus and the resurrection, bring him to the Areopagus. This summons, driven by their insatiable desire for novelty and intellectual discourse, represents both a challenge to Paul's "new doctrine" and an unparalleled opportunity for the Gospel to confront the prevailing pagan philosophies of the ancient world in a public forum.
Context
Literary Context
This verse is situated within Paul's second missionary journey, specifically during his time in Athens. Having been compelled to leave Berea due to Jewish opposition (Acts 17:10-15), Paul arrives in Athens, a city steeped in idolatry and philosophical debate. The immediate preceding verses describe Paul's deep distress over the city's pervasive idolatry (Acts 17:16) and his subsequent engagement in daily discussions in the synagogue with Jews and devout Gentiles, and in the marketplace (agora) with various philosophers, including Stoics and Epicureans (Acts 17:17-18). His preaching about Jesus and the resurrection was perceived as a "new doctrine," prompting the Athenians, characterized by their constant pursuit of "some new thing" (Acts 17:21), to invite him to the Areopagus for a more formal explanation.
Historical & Cultural Context
Ancient Athens was the intellectual and cultural heart of the Greek world, renowned for its philosophical schools (Plato's Academy, Aristotle's Lyceum, Zeno's Stoa, Epicurus's Garden), its democratic institutions, and its countless idols and altars. The Areopagus, or Mars Hill, was a prominent rocky outcrop near the Acropolis, historically functioning as the site of the ancient Athenian high court (the Council of the Areopagus), which had jurisdiction over religious, moral, and educational matters. While its judicial power had diminished by Paul's time, it remained a respected public forum for philosophical discussion and the examination of new ideas. The Athenians' intellectual pride and their penchant for debating novel concepts meant that Paul's message of a crucified and resurrected Messiah would have been profoundly counter-cultural, particularly the concept of bodily resurrection, which was often ridiculed by Greek philosophical thought as absurd.
Key Themes
This passage contributes significantly to several key themes in Acts and the broader New Testament. Firstly, it highlights the clash of worldviews, specifically between the Gospel message and the prevailing Greek philosophical systems. Paul's encounter underscores the challenge of proclaiming Christ in a highly intellectualized, yet spiritually blind, environment. Secondly, it exemplifies divine providence and missionary strategy. Despite the initial skepticism and intellectual curiosity, Paul's summons to the Areopagus provided an unparalleled platform for him to articulate the Christian message to influential thinkers, demonstrating God's sovereign hand in opening doors for the Word to be heard in unexpected and significant places. Thirdly, it emphasizes the uniqueness and disruptive nature of the Gospel, which was considered "new doctrine" because it offered a radically different understanding of God, humanity, sin, and salvation compared to anything the Athenians had encountered. The subsequent discourse in Acts 17:22-31 further develops these themes, showcasing Paul's masterful ability to engage with diverse audiences while remaining faithful to the core truths of the Christian faith.
Exposition and Analysis
Key Word Analysis
Literally meaning "Hill of Ares" (Mars in Roman mythology), this term refers to a specific place in Athens. In this context, it signifies not just a geographical location but a recognized public forum, historically associated with judicial and religious oversight, where new teachings could be formally presented and scrutinized. Its name underscores the cultural and religious landscape of Athens, dedicated to various deities.
This adjective describes something as "new" in quality, kind, or freshness, rather than merely recent in time (for which the Greek word neos would be used). When the Athenians refer to Paul's "new doctrine," they are not simply saying it's a recent teaching, but that it is fundamentally different, unprecedented, and perhaps even revolutionary compared to their established philosophies and religious practices. It implies a qualitative distinction that demands attention and examination.
Derived from the verb "to teach" (didaskō), this noun refers to instruction, teaching, or the content of what is taught. The Athenians' use of this term indicates their understanding that Paul was presenting a structured body of thought, a coherent system of beliefs, rather than just random utterances. Their desire to "know what this new doctrine...is" reflects their intellectual approach to Paul's message, seeking to categorize and understand its tenets within their existing philosophical frameworks.
Verse Breakdown
"And they took him, and brought him unto Areopagus"
This phrase describes the physical action of the Athenians. "Took him" (G1949 epilambánomai) implies seizing or laying hold of, but in this context, it's not a hostile arrest but rather a purposeful escort, a formal invitation to a specific location. They "brought him" (G71 ágō) to the Areopagus, indicating a deliberate movement to a public and prestigious venue suitable for intellectual discourse and the examination of new ideas, rather than a casual street corner.
"saying, May we know what this new doctrine"
This clause reveals the Athenians' motivation. Their inquiry, framed as "May we know" (G1410 dýnamai + G1097 ginṓskō - "Are we able to know?"), expresses a desire for comprehension and intellectual engagement. They are curious about the "new doctrine" (G2537 kainós G1322 didachḗ), highlighting their insatiable thirst for novel ideas and their intellectual approach to spiritual matters. They want to understand the content and implications of Paul's teaching.
"whereof thou speakest, [is]?"
This final part of the verse specifies the source of the "new doctrine." The Athenians identify Paul as the one "whereof thou speakest" (G5259 hypó G4675 soû G2980 laléō). This indicates that Paul had already been publicly proclaiming his message in the marketplace, drawing their attention. The implicit question "what [it] is?" underscores their desire for a full exposition of the nature and tenets of this unfamiliar teaching.
Literary Devices
The verse effectively employs Foreshadowing, setting the stage for Paul's renowned Areopagus speech in the subsequent verses (Acts 17:22-31), which becomes a masterclass in contextualized evangelism. There is also an element of Irony in the Athenians' request; while they are intellectually curious and pride themselves on seeking truth, their focus on "newness" and philosophical debate often prevents them from recognizing divine truth when it is presented. Their question, "May we know what this new doctrine...is?", functions as a Rhetorical Question that invites Paul to elaborate, providing him with a unique platform. Furthermore, the scene presents a Contrast between the prevailing intellectualism and polytheism of Athens and the singular, transformative truth of the Gospel Paul proclaims.
Theological and Thematic Connections
Acts 17:19 serves as a crucial bridge, transitioning Paul's informal marketplace discussions into a more structured, public confrontation with Athenian intellectualism. Theologically, it underscores the universal call of the Gospel to all peoples, regardless of their philosophical or cultural background, and demonstrates the necessity of engaging with diverse worldviews. It highlights the inherent tension between human wisdom and divine revelation, as the Athenians' intellectual curiosity, while providing an opening, also presented a significant barrier to spiritual understanding. The "new doctrine" Paul preached was not merely another philosophy to be debated but the life-transforming truth of God's redemptive plan, culminating in the resurrection of Jesus, which challenged the very foundations of their worldview.
Reflection and Application
Acts 17:19 offers profound insights into the nature of evangelism in a pluralistic and intellectually diverse world. It challenges believers to move beyond insular Christian circles and engage thoughtfully with the prevailing ideas and questions of their culture. Paul's willingness to step into the Areopagus, a place of both intellectual prestige and potential opposition, exemplifies courage and strategic discernment. For us today, this means understanding the "language" and "concerns" of our audience, not to compromise the Gospel, but to present its eternal truths in a way that is comprehensible and compelling. We are called to be both bold in proclamation and sensitive in approach, recognizing that intellectual curiosity, even if initially devoid of spiritual hunger, can be a divine opening for the seed of the Gospel to be sown. This passage reminds us that every interaction is an opportunity to clarify misconceptions about Christ and His message, inviting others to move from mere curiosity to genuine inquiry and saving faith.
Questions for Reflection
FAQ
What was the significance of the Areopagus in Acts 17:19?
The Areopagus (Mars Hill) was a highly significant location in ancient Athens, serving historically as the site of the city's highest judicial court, the Council of the Areopagus. While its judicial power had waned by Paul's time, it remained a prominent public forum for philosophical debate, intellectual discourse, and the examination of new teachings. For the Athenians, bringing Paul to the Areopagus was a way to formally hear and scrutinize his "new doctrine" in a respected setting, allowing them to assess its philosophical merits and determine if it posed any threat to their established religious or social order. It provided Paul with an unparalleled platform to address the intellectual elite of Athens.
Christ-Centered Fulfillment
Acts 17:19, though focused on Paul's immediate situation, points profoundly to Christ as the ultimate fulfillment of all human inquiry and the answer to every "new doctrine." The Athenians' restless search for "some new thing" (Acts 17:21) ultimately finds its resolution not in another philosophical system, but in the person and work of Jesus Christ. Paul's subsequent speech on the Areopagus (Acts 17:22-31) skillfully navigates their existing religious and philosophical frameworks, moving from their "unknown god" to the one true God who created all things, sustains life, and calls all people to repentance. The "new doctrine" Paul preached was fundamentally the good news of the resurrected Christ, who offers eternal life and the promise of a future judgment (Acts 17:31). This message, though foolishness to some and a stumbling block to others (1 Corinthians 1:23), is revealed as the power and wisdom of God (1 Corinthians 1:24). Ultimately, Christ is the "new and living way" (Hebrews 10:20) that supersedes all human wisdom and religious systems, offering the true knowledge of God that the Athenians, in their intellectual pursuits, unknowingly craved.