Acts 17:21

KJV

(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.)

KJV (with Strong's)

(For {G1161} all {G3956} the Athenians {G117} and {G2532} strangers {G3581} which {G3588} were there {G1927} spent their time {G2119} in {G1519} nothing {G3762} else {G2087}, but either {G2228} to tell {G3004}, or {G2532} to hear {G191} some {G5100} new thing {G2537}.)

Complete Jewish Bible

(All the Athenians and the foreigners living there used to spend their spare time talking or hearing about the latest intellectual fads.)

Berean Standard Bible

Now all the Athenians and foreigners who lived there spent their time doing nothing more than hearing and articulating new ideas.

American Standard Version

(Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)

Commentary

### SUMMARY
Acts 17:21 offers a penetrating observation into the intellectual and cultural milieu of ancient Athens, serving as a crucial backdrop for understanding Paul's subsequent engagement with its citizens. This verse vividly portrays the prevailing characteristic of both native Athenians and visiting foreigners: an insatiable and all-consuming preoccupation with the latest ideas, philosophical debates, and novel information, to the exclusion of other pursuits. It highlights a society driven by intellectual curiosity and a constant search for "some new thing," setting the stage for Paul to introduce the truly revolutionary message of the Gospel.

### CONTEXT
* **Literary Context:** This verse immediately follows Paul's arrival in Athens, where his spirit was provoked by the city's pervasive idolatry ([Acts 17:16](/acts/17-16 "Paul's Distress in Athens")). He began to reason in the synagogue with Jews and devout Gentiles, and daily in the marketplace (agora) with anyone who would listen ([Acts 17:17](/acts/17-17 "Paul Debates in the Synagogue and Marketplace")). His discussions with Epicurean and Stoic philosophers, who perceived him as a "babbler" introducing "strange gods," led to his invitation to the Areopagus ([Acts 17:18-20](/acts/17-18-20 "Paul Invited to the Areopagus")). Acts 17:21 functions as an explanatory parenthetical statement, clarifying *why* the Athenians were so eager to hear Paul, despite their initial dismissiveness, and why the Areopagus was their preferred forum for such discourse. It sets the scene for Paul's masterful sermon in [Acts 17:22-31](/acts/17-22-31 "Paul's Areopagus Sermon"), demonstrating his strategic engagement with their specific cultural inclination.

* **Historical & Cultural Context:** Ancient Athens was a renowned intellectual powerhouse, the historical cradle of democracy, philosophy, and rhetoric. By the first century AD, while politically under Roman rule, it retained its prestige as a cultural and philosophical center. Public spaces like the Agora (marketplace) and the Areopagus (Mars Hill) were not merely commercial or judicial sites but vibrant forums for intellectual exchange, public debate, and philosophical discourse. The city was home to the academies of great thinkers like Plato and Aristotle, and in Paul's day, Stoicism and Epicureanism were dominant philosophical schools. The Athenian populace, particularly its intellectual elite, prized eloquence, logical argumentation, and the pursuit of knowledge. This verse captures their cultural disposition: a society where the pursuit of novelty and intellectual stimulation was a primary, almost obsessive, pastime, reflecting a blend of genuine intellectual curiosity and perhaps a certain intellectual idleness or superficiality, as they constantly sought the "latest thing" without necessarily committing deeply to any particular truth.

* **Key Themes:** Acts 17:21 contributes significantly to several key themes within the book of Acts and the broader biblical narrative. Firstly, it highlights the theme of **Intellectual Curiosity vs. Spiritual Truth**. The Athenians' open-mindedness to new ideas, though perhaps superficial, provided Paul with a unique entry point for the Gospel, demonstrating how the Christian message can engage with diverse philosophical and cultural contexts. Secondly, it underscores the **Love of Novelty and Idleness**. Their constant search for "some new thing" speaks to a restless human spirit that seeks fulfillment in transient intellectual fads rather than enduring truth. This contrasts sharply with the enduring, eternal truth of the Gospel. Thirdly, the verse subtly introduces the theme of **Effective Evangelism Strategy**. Paul's awareness of their intellectual habits, as described in this verse, informs his approach on the Areopagus, where he skillfully adapts his message to their cultural context, starting from their "unknown god" ([Acts 17:22-23](/acts/17-22-23 "Paul Addresses the Unknown God")) and leading them to the God who created all things and calls all people to repentance ([Acts 17:24-31](/acts/17-24-31 "Paul's Call to Repentance")). This exemplifies a missional approach that understands and engages with the audience's worldview.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **spent their time (Greek, _eukairéō'_):** From G2119, meaning "to have good time, i.e., opportunity or leisure." This word choice is crucial, as it suggests that the Athenians had ample leisure, which they consistently dedicated to this singular pursuit. It implies not just a casual interest but a deliberate and sustained allocation of their time and energy. This "leisure" could be seen as a privilege of their sophisticated society, but the verse implies it bordered on an unproductive preoccupation.
* **strangers (Greek, _xénos'_):** From G3581, meaning "foreign (literally, alien, or figuratively, novel); by implication, a guest or (vice-versa) entertainer." The inclusion of "strangers" alongside Athenians highlights that this intellectual curiosity and love for novelty was not confined to the native populace but was a pervasive cultural characteristic that even visitors adopted or were drawn into. It paints a picture of Athens as a magnet for intellectual tourism and discourse.
* **new thing (Greek, _kainós'_):** From G2537, meaning "new (especially in freshness; while νέος is properly so with respect to age)." The Greek text actually uses the comparative form, _kainoteron_ (καινότερον), meaning "newer" or "more novel." While the Strong's G2537 entry is for the root adjective _kainos_, the comparative form emphasizes their insatiable desire not just for *a* new thing, but for something *even newer* or *more unprecedented* than what they had already encountered. This points to a qualitative newness, a freshness that breaks from the ordinary, rather than merely something recently created.

#### Verse Breakdown
* **"For all the Athenians and strangers which were there":** This opening clause establishes the scope of the observation, encompassing both the native inhabitants of Athens and the foreign visitors or residents. It underscores that this cultural trait was widespread and characteristic of the entire intellectual atmosphere of the city. The presence of "strangers" highlights Athens' reputation as a cosmopolitan center for learning and debate, attracting individuals from diverse backgrounds who shared this common intellectual pursuit.
* **"spent their time in nothing else,":** This phrase employs hyperbole to emphasize the singular and almost obsessive nature of their preoccupation. It suggests that this activity was not merely one of many interests but consumed the vast majority of their leisure and intellectual energy. This intense focus implies a lack of engagement with other, perhaps more practical or spiritual, matters, highlighting a potential superficiality or idleness in their intellectual pursuits.
* **"but either to tell, or to hear some new thing.":** This final clause specifies the nature of their all-consuming activity: the exchange of novel ideas. "To tell" implies active participation in discourse, sharing one's own insights or discoveries, while "to hear" indicates an eagerness to receive new information and perspectives. The emphasis on "some new thing" (καινότερον, _kainoteron_, "a newer thing") reveals their constant craving for intellectual stimulation and novelty, a desire for the latest philosophical trend, rumor, or intellectual debate, irrespective of its practical value or ultimate truth.

#### Literary Devices
The verse primarily employs **Cultural Portraiture** and **Hyperbole**. The author, Luke, masterfully paints a vivid and concise picture of the Athenian intellectual climate, capturing their defining characteristic with remarkable precision. The phrase "spent their time in nothing else" is a clear example of **Hyperbole**, an exaggeration used not to deceive but to underscore the extreme degree of their preoccupation. While they undoubtedly engaged in other daily activities, this hyperbolic statement effectively conveys that the pursuit of novelty was their dominant and most cherished pastime. This literary device serves to highlight the unique challenge and opportunity Paul faced in presenting the Gospel to such an audience, an audience whose intellectual curiosity was both a gateway and a potential barrier to deeper spiritual truth. Furthermore, the verse acts as a form of **Foreshadowing**, setting the stage for Paul's "new" message of the resurrection, which would indeed be perceived as the ultimate "new thing" by his Athenian audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 17:21 provides a profound insight into the human condition, revealing an innate human longing for meaning, knowledge, and something "new" that transcends the mundane. The Athenians, in their constant intellectual pursuit, were inadvertently seeking a truth that only the Gospel could provide. Their "new thing" was often fleeting intellectual stimulation, whereas the message Paul brought was truly "new" in its transformative power and eternal implications, offering a new covenant, a new creation, and a new way of life. This verse highlights the tension between human wisdom and divine revelation; while the Athenians valued intellectual discourse, their wisdom, apart from God, often led to a restless and unfulfilled search. The Gospel, though ancient in its divine origin, is perpetually fresh and relevant, offering genuine novelty in the form of spiritual regeneration and eternal hope, contrasting sharply with the transient intellectual fads that consumed Athenian leisure.

* [Proverbs 18:2](/proverbs/18-2 "A fool takes no pleasure in understanding")
* [1 Corinthians 1:22-23](/1-corinthians/1-22-23 "Jews demand signs and Greeks seek wisdom")
* [Ecclesiastes 1:9-10](/ecclesiastes/1-9-10 "There is nothing new under the sun")

### REFLECTION AND APPLICATION
Acts 17:21 serves as a timeless mirror reflecting our own contemporary society, which is often characterized by an insatiable appetite for the "new." In an age of constant information flow, social media trends, and rapidly evolving technologies, we too can find ourselves "spending our time in nothing else but either to tell, or to hear some new thing." This verse challenges us to critically examine our priorities and the dominant pursuits of our lives. Are we, like the Athenians, consumed by the fleeting novelties of the world—the latest news cycle, entertainment, or digital distraction—to the neglect of deeper, more enduring truths? The spiritual danger lies not in curiosity itself, but in allowing superficial engagement with transient information to displace a profound and sustained pursuit of God and His eternal Word. This passage calls us to discern what truly matters, to prioritize spiritual nourishment over intellectual fads, and to invest our time in seeking the "new thing" that God is always doing in our lives and in the world through His Spirit, rather than merely chasing after the latest fleeting sensation.

#### Questions for Reflection
* **In what ways does our modern society mirror the Athenian preoccupation with "some new thing"?**
* **How much of your own time is spent consuming or sharing novel information, and how much is dedicated to spiritual growth and eternal pursuits?**
* **What "new things" in your life might be distracting you from the enduring truth and transformative power of the Gospel?**
* **How can we cultivate a healthy intellectual curiosity that leads to deeper spiritual understanding, rather than superficial engagement?**

### FAQ
**Was the Athenian love for "new things" a good or bad trait?**

Answer: The Athenian love for "new things" was a double-edged sword. On one hand, it represented a commendable intellectual curiosity and openness to diverse ideas, which provided Paul with a unique opportunity to present the Gospel. Unlike some cultures resistant to foreign thought, the Athenians were eager to hear different perspectives, even "strange gods" ([Acts 17:18](/acts/17-18 "Paul accused of preaching strange gods")). This intellectual environment fostered debate and philosophical inquiry. However, the verse implies a negative aspect: their preoccupation was "in nothing else," suggesting an idleness or superficiality. Their interest often lay more in the novelty of the idea or the rhetorical skill of the speaker than in a genuine search for truth or commitment to a belief system. This constant pursuit of the latest fad could prevent deeper engagement and spiritual conviction, leading to a restless intellectualism that never found true satisfaction.

**How did Paul adapt his evangelism strategy to the Athenian context described in Acts 17:21?**

Answer: Paul masterfully adapted his evangelism strategy to the Athenian context, demonstrating profound cultural sensitivity and rhetorical skill. Recognizing their love for novelty and intellectual debate, he did not immediately preach Christ crucified, which would have been "foolishness to Gentiles" ([1 Corinthians 1:23](/1-corinthians/1-23 "Christ crucified, a stumbling block and foolishness")). Instead, he started with common ground: their altar "To the Unknown God" ([Acts 17:23](/acts/17-23 "Paul references the Unknown God")). He then presented the Creator God, whom they ignorantly worshiped, as the one true God who does not dwell in temples made by human hands ([Acts 17:24-25](/acts/17-24-25 "God does not dwell in temples")). He spoke of God's sovereignty over history and humanity ([Acts 17:26-28](/acts/17-26-28 "God's Providence and Human Dependence")), even quoting their own poets to connect with their philosophical traditions. Only after establishing this foundation did he introduce the "new thing" that would truly challenge them: the resurrection of Jesus from the dead ([Acts 17:31](/acts/17-31 "God has appointed a day of judgment, attested by resurrection")). This approach allowed him to engage their intellectual curiosity while subtly challenging their philosophical assumptions and leading them towards the ultimate truth found in Christ.

### CHRIST-CENTERED FULFILLMENT
Acts 17:21, with its portrayal of a people constantly seeking "some new thing," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Humanity's restless search for novelty, meaning, and fulfillment, as exemplified by the Athenians, is a deep-seated longing for the truly transformative and eternally fresh reality that only God can provide. Christ is the "new thing" that perfectly answers this yearning. He inaugurated a [new covenant](/hebrews/8-8-13 "The New Covenant") that supersedes the old, offering forgiveness of sins and a direct relationship with God. Through His death and resurrection, He brings about a [new creation](/2-corinthians/5-17 "In Christ, a new creation"), where believers are made new in spirit and purpose. The life offered in Christ is not merely a philosophical concept or a fleeting idea, but a [new and living way](/hebrews/10-19-20 "The New and Living Way") to God, a reality that transforms the very core of one's being. While the Athenians sought intellectual stimulation, Christ offers spiritual regeneration; while they chased transient fads, Christ offers [eternal life](/john/3-16 "God so loved the world that He gave His only Son"). He is the ultimate "new thing" that never grows old, the timeless truth that satisfies the deepest longings of the human heart, fulfilling the superficial curiosity of Athens with profound, enduring, and life-giving reality.

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

2 Timothy 2:16

But shun profane [and] vain babblings: for they will increase unto more ungodliness.

2 Timothy 2:17

And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

Ephesians 5:16

Redeeming the time, because the days are evil.

Colossians 4:5

¶ Walk in wisdom toward them that are without, redeeming the time.

1 Timothy 5:13

And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

2 Thessalonians 3:11

For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

2 Thessalonians 3:12

Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.