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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
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This admonition about false philosophy he was induced to offer after he had been at Athens, had become acquainted with that loquacious city, and had there had a taste of its huckstering wiseacres and talkers. In like manner is the treatment of the soul according to the sophistical doctrines of men which "mix their wine with water."
“Be at leisure and know that I am God.” To the extent that we take our leisure in matters apart from God, we cannot attain knowledge of God. For who, concerned over the things of the world and immersed in fleshly distractions, can pay attention to discourses concerning God and measure up to the rigid discipline of contemplations so long and great? Don’t you see that the Word that falls among thorns is choked by the thorns? Now the thorns are fleshly pleasures and wealth and glory and cares of this life. The one who seeks knowledge of God must become separated from all these things, and, being at leisure apart from passions, thus receive the knowledge of God. For how can contemplation about God enter a mind crowded by thoughts that preoccupy it? Even Pharaoh knew that being at leisure is proper to the search for God, and for this reason he mocked the Israelites, “You are idling about, you men of leisure, and you say, ‘We will pray to the Lord our God.’ ” While this leisure is good and profitable for the one in leisure as it brings peace for the reception of the Savior’s teachings, the leisure of the Athenians was evil, since “they devoted their leisure to nothing more than saying or listening to something new.”
"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 17:21 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). 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). 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 17:21 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, 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) and leading them to the God who created all things and calls all people to repentance (Acts 17:24-31). This exemplifies a missional approach that understands and engages with the audience's worldview.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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
FAQ
Was the Athenian love for "new things" a good or bad trait?
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). 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?
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). Instead, he started with common ground: their altar "To the Unknown God" (Acts 17:23). 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). He spoke of God's sovereignty over history and humanity (Acts 17:26-28), 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). 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 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, 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 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. 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.