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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 17:20 captures the profound intellectual curiosity and spiritual bewilderment of the Athenian philosophers on Mars Hill as they encountered the Apostle Paul's radical proclamation of the Gospel. Having observed Paul's teachings in the marketplace, these Epicurean and Stoic thinkers brought him to the Areopagus, demanding a clearer explanation for the "strange things" he was introducing, which challenged their established philosophical and religious paradigms.
Context
Literary Context
This verse is situated within Paul's second missionary journey, specifically during his pivotal visit to Athens. Following his departure from Thessalonica and Berea, Paul arrives in Athens, where his spirit is provoked by the city's pervasive idolatry (Acts 17:16). He engages in daily discourse in the synagogue with Jews and God-fearing Gentiles, and in the agora (marketplace) with anyone who would listen (Acts 17:17). It is this public engagement, particularly his preaching of Jesus and the resurrection, that draws the attention of the Epicurean and Stoic philosophers, leading them to bring him to the Areopagus for a more formal hearing, as detailed in Acts 17:18-19. Their demand in Acts 17:20 sets the stage for Paul's renowned Mars Hill sermon, beginning in Acts 17:22.
Historical & Cultural Context
Ancient Athens was the intellectual and philosophical heart of the Greek world, renowned for its schools of thought, public discourse, and insatiable appetite for new ideas. The city was a melting pot of philosophical schools, primarily the Epicureans (who pursued pleasure as the highest good, often understood as tranquility and absence of pain, and denied divine intervention or an afterlife) and the Stoics (who emphasized virtue, reason, and living in harmony with the divine logos or natural law, often pantheistically). The Areopagus, or Mars Hill, was an ancient judicial and administrative council, but by Paul's time, it primarily served as a place for philosophical debate and the examination of new teachings. The Athenians were characterized by their intellectual curiosity, famously spending their time "in nothing else, but either to tell, or to hear some new thing" (Acts 17:21). Paul's message, particularly the resurrection of the dead, was profoundly alien to their worldview, which often saw the body as a prison and liberation as the soul's escape from it.
Key Themes
This verse underscores several significant themes. Firstly, it highlights the clash of worldviews between Greek philosophy and the Christian Gospel. The "strange things" Paul proclaimed, especially the resurrection, directly contradicted prevailing Greek philosophical tenets regarding the nature of reality, the afterlife, and the divine. Secondly, it showcases the intellectual curiosity and openness (albeit sometimes superficial) of the Athenians, which provided Paul with a unique platform to articulate the Christian message to influential thinkers. This intellectual climate, while challenging, presented an unparalleled opportunity for evangelism. Finally, it emphasizes the radical uniqueness of the Gospel, which, then as now, often appears counter-cultural or "foolish" to those outside of faith (1 Corinthians 1:23). The Athenians' desire to "know" reflects a genuine, if initially skeptical, engagement with the novelty of Paul's claims, paving the way for a profound theological discourse on the nature of God, humanity, and salvation.
Exposition and Analysis
Key Word Analysis
Meaning "to carry inward (literally or figuratively); to bring (in), lead into." This word suggests Paul is not merely speaking about strange things, but actively introducing or importing them into their intellectual and spiritual sphere. It implies a direct, personal act of presentation that is having an impact on their perception.
Derived from xenos (ξένος), meaning "to be a host (passively, a guest); by implication, be (make, appear) strange." This term denotes something foreign, alien, or unfamiliar, causing astonishment or surprise. It captures the Athenians' perception that Paul's teachings were utterly outside their established categories of thought and experience, truly "other."
A prolonged form of a primary verb meaning "to 'know' (absolutely) in a great variety of applications and with many implications." This is not merely a request for information, but a desire for deep understanding, comprehension, and perhaps even experiential knowledge. It suggests a genuine intellectual pursuit to grasp the essence and implications of Paul's message.
Verse Breakdown
"For thou bringest certain strange things to our ears"
The Athenians acknowledge that Paul is the source of these novel teachings. The phrase "to our ears" is an idiom indicating that these concepts are being heard and received, though not yet understood or accepted. The "certain strange things" (τὶς ξενίζων) refers to the content of Paul's preaching, particularly the resurrection of Jesus, which was utterly foreign to their philosophical frameworks. They perceive Paul as an innovator, introducing concepts that challenge their intellectual comfort zones.
"we would know therefore what these things mean."
This clause expresses their intellectual curiosity and a demand for clarification. The verb "would know" (βούλομαι γινώσκω) combines a desire or willingness with the act of knowing, indicating a genuine intent to comprehend. "Therefore" (οὖν) links their desire for understanding to the fact that Paul is presenting these strange ideas. They are not immediately hostile, but rather intellectually engaged, seeking to ascertain the significance and implications of Paul's radical message.
Literary Devices
The verse employs several literary devices that enhance its meaning and impact. Metonymy is present in the phrase "to our ears," where "ears" stand in for the faculty of hearing and comprehension, signifying that Paul's message is being received audibly and intellectually. The description of Paul's teachings as "strange things" functions as Understatement or Litotes, as the concepts of a resurrected Messiah and a singular, sovereign God were not merely "strange" but revolutionary and deeply offensive to many Greek philosophical sensibilities. This seemingly mild descriptor belies the profound theological and philosophical chasm Paul was attempting to bridge. Furthermore, the entire statement can be seen as a form of Rhetorical Question or an implied demand, as the Athenians are not merely curious but are asserting their right as intellectual arbiters to scrutinize and categorize new ideas, setting the stage for Paul's subsequent defense and proclamation.
Theological and Thematic Connections
Acts 17:20 serves as a powerful testament to the inherent "strangeness" of the Gospel message when confronted with human wisdom and established cultural norms. The Athenians, steeped in their philosophical traditions, found the concepts of a crucified and resurrected Messiah, and a sovereign God who demands repentance, to be utterly alien. This highlights a recurring theological theme: the Gospel often defies human logic and challenges preconceived notions, requiring a paradigm shift that only divine revelation can truly facilitate. It underscores the tension between worldly wisdom and divine truth, demonstrating that God's wisdom is often perceived as foolishness by the world, yet it holds the power unto salvation. The verse also implicitly sets the stage for Paul's demonstration of how the Gospel, while strange to the uninitiated, is ultimately the fulfillment of humanity's deepest longings and the answer to its most profound questions about existence, purpose, and destiny.
Reflection and Application
The Athenian philosophers' reaction to Paul's message in Acts 17:20 offers timeless insights for believers today. In a world increasingly shaped by diverse worldviews and intellectual skepticism, the core tenets of Christianity—such as the resurrection, the exclusivity of Christ, or the call to repentance—can still strike many as "strange" or even offensive. This verse reminds us that genuine engagement with the Gospel often begins with curiosity, even if it's born from bewilderment. It challenges us to cultivate both intellectual rigor and spiritual humility in our witness. We are called not to dilute the "strangeness" of the Gospel to make it more palatable, but to articulate its unique truth with clarity, compassion, and conviction, trusting that the Holy Spirit will open hearts and minds. Just as Paul seized this opportunity for dialogue, we too should be prepared to explain the hope that is within us, recognizing that every question, every doubt, and every expression of curiosity can be a divine invitation to share the transformative power of Christ.
Questions for Reflection
FAQ
What does "strange things" refer to in Acts 17:20?
The phrase "strange things" (Greek: xenia) refers to the teachings Paul was proclaiming that were entirely foreign and unfamiliar to the Athenian philosophical and religious landscape. Primarily, this included the concept of Jesus as the resurrected Messiah and the call to repentance before a single, sovereign God who would judge the world through this resurrected man (Acts 17:30-31). The idea of a bodily resurrection was particularly alien and often mocked by Greek philosophers, who generally believed in the immortality of the soul but viewed the body as a temporary prison.
Why were the Athenians so interested in new ideas?
The Athenians were renowned for their intellectual curiosity and their philosophical traditions. Acts 17:21 explicitly states that they "spent their time in nothing else, but either to tell, or to hear some new thing." This was a cultural hallmark, driven by their various philosophical schools (like the Epicureans and Stoics) and their love for public debate and discourse. They were constantly seeking intellectual stimulation and novel concepts to discuss and dissect, making Athens a unique intellectual hub in the ancient world.
Christ-Centered Fulfillment
Acts 17:20, with its depiction of the Athenians' bewilderment at Paul's "strange things," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ Himself. For the Athenians, the "strange thing" was the resurrection, a concept utterly foreign to their worldview. Yet, the resurrection of Jesus is the cornerstone of the Christian faith, demonstrating Christ's victory over sin and death and validating His claims to divinity. Jesus is the ultimate "new thing" that God has brought into the world, not merely a novel philosophy but a new creation and a new covenant (2 Corinthians 5:17; Hebrews 8:6). His life, death, and resurrection represent the radical intervention of God into human history, offering a salvation that no human philosophy could conceive or achieve. He is the wisdom of God, confounding the wisdom of the world (1 Corinthians 1:24-25). Thus, the "strange things" Paul proclaimed were not merely abstract ideas but the concrete reality of God incarnate, bringing light into darkness and offering eternal life to all who believe in the one who was raised from the dead (John 1:4-5; John 11:25). The Athenians' desire to "know what these things mean" ultimately points to the necessity of knowing Christ, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3).