Acts 17:20
For you are bringing some strange notions to our ears, and we want to know what they mean."
For you are bringing
This phrase indicates an action of introduction or presentation. In the context of Acts 17, Paul is in Athens, a city known for its intellectual pursuits and philosophical debates. The Greek word used here, "εἰσφέρω" (eispherō), suggests the act of carrying or bringing something into a place. Paul is introducing new ideas to the Athenians, which is significant because it highlights the missionary aspect of his journey. The act of bringing the Gospel to new ears is a central theme in Acts, emphasizing the spread of Christianity beyond Jewish communities.

some strange notions
The word "strange" here is translated from the Greek "ξενίζω" (xenizō), which means foreign or unfamiliar. The Athenians were accustomed to hearing various philosophies, yet Paul's message was unique and unlike anything they had encountered. This reflects the novelty and transformative nature of the Gospel. The term "notions" refers to ideas or teachings, indicating that the Athenians were intrigued by the content of Paul's message, which was the proclamation of Jesus Christ and the resurrection.

to our ears
This phrase emphasizes the auditory reception of Paul's message. In the ancient world, oral communication was a primary means of sharing information. The Athenians' reference to their "ears" suggests an openness to listen, which is crucial for the dissemination of the Gospel. It also implies a communal experience, as the message was heard collectively, inviting public discourse and reflection.

and we want to know
The desire "to know" reflects the intellectual curiosity of the Athenians. The Greek word "ἐπιθυμέω" (epithymeō) conveys a strong desire or longing. This curiosity is a positive trait, as it opens the door for deeper understanding and engagement with the Gospel. It also demonstrates the universal quest for truth and meaning, which Christianity addresses through the revelation of Jesus Christ.

what they mean
The Athenians' inquiry into the meaning of Paul's message underscores the importance of understanding and interpretation. The Greek word "θέλω" (thelō) used here implies a wish or intent to comprehend. This highlights the role of the Holy Spirit in illuminating the truth of the Gospel to those who seek it. The Athenians' request for explanation provides Paul with an opportunity to expound on the Christian faith, illustrating the necessity of clear and effective communication in evangelism.

Persons / Places / Events
1. Paul
The apostle who is speaking in Athens, sharing the Gospel with the people there.

2. Athens
A city known for its rich history in philosophy and learning, where Paul is engaging with both Jews and Gentiles.

3. Areopagus
A prominent rock outcropping in Athens where philosophical discussions and legal matters were often held.

4. Epicureans and Stoics
Philosophers who engaged with Paul, representing two major schools of thought in Athens.

5. The Athenians and Foreigners
The audience who were curious about Paul's teachings, known for their interest in new ideas.
Teaching Points
Engaging Culture with the Gospel
Paul demonstrates how to engage with a culture that is unfamiliar with the Gospel. He uses their own context and interests as a starting point for sharing the truth.

Curiosity as an Opportunity
The Athenians' curiosity about "strange notions" can be seen as an opportunity for evangelism. We should be prepared to explain our faith to those who are curious.

Understanding Worldviews
Paul’s interaction with the Epicureans and Stoics shows the importance of understanding different worldviews to effectively communicate the Gospel.

The Power of the Gospel
Despite the Athenians' intellectualism, Paul remains confident in the power of the Gospel to transform lives.

Respectful Dialogue
Paul’s respectful approach in addressing the Athenians serves as a model for engaging in dialogue with those who hold different beliefs.
Bible Study Questions
1. How does Paul's approach in Athens challenge us to engage with people who have different beliefs or worldviews today?

2. In what ways can we use the curiosity of others as an opportunity to share the Gospel?

3. How can understanding the cultural and philosophical context of those around us enhance our ability to communicate the Gospel effectively?

4. What are some "strange notions" of the Gospel that might intrigue or confuse people today, and how can we explain them clearly?

5. How does Paul's confidence in the power of the Gospel encourage us in our own evangelistic efforts, especially in intellectually or culturally diverse settings?
Connections to Other Scriptures
Acts 17:16-34
Provides the broader context of Paul's speech in Athens, where he addresses the Athenians' religious practices and introduces them to the "unknown God."

1 Corinthians 1:18-25
Discusses the wisdom of God versus the wisdom of the world, relevant to Paul's encounter with Greek philosophers.

Colossians 2:8
Warns against being taken captive by hollow and deceptive philosophy, which ties into Paul's engagement with the philosophers in Athens.

Isaiah 55:8-9
Highlights God's thoughts and ways being higher than human understanding, relevant to the Athenians' curiosity about Paul's message.

Romans 1:16
Emphasizes the power of the Gospel, which Paul is boldly proclaiming in a city known for its intellectualism.
Christian Unconcern ExplainedJ. McFarlane.Acts 17:15-34
Moral Wretchedness of IdolatryD. Moore, M. A.Acts 17:15-34
Paul At AthensExpository OutlinesActs 17:15-34
Paul At AthensSermons by the Monday ClubActs 17:15-34
Paul At AthensDean Vaughan.Acts 17:15-34
Paul At AthensJ. Parker, D. D.Acts 17:15-34
Paul At AthensH. J. Bevis.Acts 17:15-34
Paul At AthensR. A. Bertram.Acts 17:15-34
Paul At AthensBp. Stevens.Acts 17:15-34
Paul At AthensA. Barnes, D. D.Acts 17:15-34
Paul's Estimate of the AtheniansEvangelical PreacherActs 17:15-34
Paul's Moral Survey of AthensD. Thomas, D. D.Acts 17:15-34
The Moral Versus the AestheticW. L. Alexander, D. D.Acts 17:15-34
Paul At AthensE. Johnson Acts 17:16-34
Paul At AthensR.A. Redford Acts 17:16-34
Curiosity At the Feet of ChristW. Clarkson Acts 17:18-21
The Passion for Something NewR. Tuck Acts 17:19-21
People
Athenians, Damaris, Dionysius, Jason, Paul, Silas, Thessalonians, Timotheus, Timothy
Places
Amphipolis, Apollonia, Areopagus, Athens, Berea, Thessalonica
Topics
Bring, Bringest, Bringing, Desire, Ears, Exactly, Ideas, Mean, Saying, Seem, Sense, Strange, Wish
Dictionary of Bible Themes
Acts 17:16-23

     5441   philosophy
     8831   syncretism

Acts 17:16-32

     7757   preaching, effects

Acts 17:17-34

     7535   Greeks

Acts 17:18-29

     8770   idolatry, in NT

Acts 17:19-21

     5956   strength, human

Acts 17:19-23

     8427   evangelism, kinds of

Library
April 24 Evening
The eyes of all wait upon thee.--PSA. 145:15. He giveth to all life, and breath, and all things.--The Lord is good to all: and his tender mercies are over all his works.--Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. The same Lord over all is rich unto all that call upon him. I will lift up mine eyes unto the hills, from whence cometh my help.--Behold, as the eyes of servants look unto the hand of their masters,
Anonymous—Daily Light on the Daily Path

February 17 Evening
God created man in his own image.--GEN. 1:27. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.--For whom he did foreknow, he also
Anonymous—Daily Light on the Daily Path

April 7. "In Him we Live and Move" (Acts xvii. 28).
"In Him we live and move" (Acts xvii. 28). The hand of Gehazi, and even the staff of Elisha could not heal the lifeless boy. It needed the living touch of the prophet's own divinely quickened flesh to infuse vitality into the cold clay. Lip to lip, hand to hand, heart to heart, he must touch the child ere life could thrill his pulseless veins. We must come into personal contact with the risen Saviour, and have His very life quicken our mortal flesh before we can know the fulness and reality of His
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Man who is Judge
...He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.'--ACTS xvii. 31. I. The Resurrection of Jesus gives assurance of judgment. (a) Christ's Resurrection is the pledge of ours. The belief in a future life, as entertained by Paul's hearers on Mars Hill, was shadowy and dashed with much unbelief. Disembodied spirits wandered ghostlike and spectral in a shadowy underworld. The belief
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Thessalonica and Berea
'Now, when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2. And Paul, as his manner was, went in unto them, and three sabbath- days reasoned with them out of the scriptures, 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul at Athens
'Then Paul stood In the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. 24. God, that made the world, and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; 25. Neither is worshipped with men's hands, as though He needed
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The General Resurrection
Behold, I show you a mystery. We shall not all sleep, but we shall all be changed; in a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. A n object, great in itself, and which we know to be so, will appear small to us, if we view it from a distance. The stars, for example, in our view, are but as little specks
John Newton—Messiah Vol. 2

The World Turned Upside Down
We believe that what these Jews said of the Apostles, was just a downright wilful lie. They knew better. The Apostles were not the disturbers of states. It is true, they preached that which would disturb the sinful constitution of a kingdom and which would disturb the evil practices of false priests, but they never meant to set men in an uproar. They did come to set men at arms with sin; they did draw the sword against iniquity; but against men as men, against kings as kings, they had no battle;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Colossians 4:14 "Luke, the Beloved Physician. "
[2] THERE are two things in the title of this paper which I shall take for granted, and not dwell on them. One is, that Luke here mentioned is the same Luke who wrote the third Gospel and the Acts of the Apostles, and was the friend and companion of St. Paul. The other is, that Luke really was a physician of the body. On both these points the consent of learned men, who have a right to command our attention, is almost universal. I shall rigidly confine myself to two remarks which appear to grow out
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Acts 17:16-17. Athens.
[9] "Now, while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry." Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." --Acts 17:16-17. PERHAPS the reader of this paper lives in a town or city, and sees more of bricks and mortar than of green fields. Perhaps you have some relative or friend living in a town, about whom you naturally feel a deep interest.
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

He is Lovely in his Offices
Secondly, He is altogether lovely in his offices: let us consider for a moment the suitability, fullness, and comforting nature of them. First, The suitability of the offices of Christ to the miseries of men. We cannot but adore the infinite wisdom of his receiving them. We are, by nature, blind and ignorant, at best but groping in the dim light of nature after God, Acts 17:27. Jesus Christ is a light to lighten the Gentiles, Isa. 49:6. When this great prophet came into the world, then did the day-spring
John Flavel—Christ Altogether Lovely

Immortality of the Soul, and a Future State.
--Inter silvas academi quærere verum. Hor. lib. II. epist. 2. v. 45. To search out truth in academic groves. THE course of my last speculation [3] led me insensibly into a subject upon which I always meditate with great delight, I mean the immortali
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

Repentance and Restitution.
"God commandeth all men everywhere to repent."--Acts xvii. 30. Repentance is one of the fundamental doctrines of the Bible. Yet I believe it is one of those truths that many people little understand at the present day. There are more people to-day in the mist and darkness about Repentance, Regeneration, the Atonement, and such-like fundamental truths, than perhaps on any other doctrines. Yet from our earliest years we have heard about them. If I were to ask for a definition of Repentance, a great
Dwight L. Moody—The Way to God and How to Find It

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

Period iii. The Dissolution of the Imperial State Church and the Transition to the Middle Ages: from the Beginning of the Sixth Century to the Latter Part of the Eighth
The third period of the ancient Church under the Christian Empire begins with the accession of Justin I (518-527), and the end of the first schism between Rome and Constantinople (519). The termination of the period is not so clearly marked. By the middle and latter part of the eighth century, however, the imperial Church has ceased to exist in its original conception. The Church in the East has become, in great part, a group of national schismatic churches under Moslem rulers, and only the largest
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

St. Justin Martyr (Ad 166)
Although Trajan was no friend to the Gospel, and put St. Ignatius to death, he made a law which must have been a great relief to the Christians. Until then they were liable to be sought out, and any one might inform against them; but Trajan ordered that they should not be sought out, although, if they were discovered, and refused to give up their faith, they were to be punished. The next emperor, too, whose name was Hadrian (AD 117-138) did something to make their condition better; but it was still
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Idolatry is Rightly Reckoned a Species of Superstition?
Objection 1: It would seem that idolatry is not rightly reckoned a species of superstition. Just as heretics are unbelievers, so are idolaters. But heresy is a species of unbelief, as stated above ([3101]Q[11], A[1]). Therefore idolatry is also a species of unbelief and not of superstition. Objection 2: Further, latria pertains to the virtue of religion to which superstition is opposed. But latria, apparently, is univocally applied to idolatry and to that which belongs to the true religion. For just
Saint Thomas Aquinas—Summa Theologica

Whether Sufficient Reason Can be Assigned for the Ceremonies Pertaining to Holy Things?
Objection 1: It would seem that no sufficient reason can be assigned for the ceremonies of the Old Law that pertain to holy things. For Paul said (Acts 17:24): "God Who made the world and all things therein; He being Lord of heaven and earth, dwelleth not in temples made by hands." It was therefore unfitting that in the Old Law a tabernacle or temple should be set up for the worship of God. Objection 2: Further, the state of the Old Law was not changed except by Christ. But the tabernacle denoted
Saint Thomas Aquinas—Summa Theologica

Whether Woman Should have Been Made from Man?
Objection 1: It would seem that woman should not have been made from man. For sex belongs both to man and animals. But in the other animals the female was not made from the male. Therefore neither should it have been so with man. Objection 2: Further, things of the same species are of the same matter. But male and female are of the same species. Therefore, as man was made of the slime of the earth, so woman should have been made of the same, and not from man. Objection 3: Further, woman was made
Saint Thomas Aquinas—Summa Theologica

Whether all Things are Life in God?
Objection 1: It seems that not all things are life in God. For it is said (Acts 17:28), "In Him we live, and move, and be." But not all things in God are movement. Therefore not all things are life in Him. Objection 2: Further, all things are in God as their first model. But things modelled ought to conform to the model. Since, then, not all things have life in themselves, it seems that not all things are life in God. Objection 3: Further, as Augustine says (De Vera Relig. 29), a living substance
Saint Thomas Aquinas—Summa Theologica

Whether Souls are Conveyed to Heaven or Hell Immediately after Death?
Objection 1: It would seem that no souls are conveyed to heaven or hell immediately after death. For a gloss on Ps. 36:10, "Yet a little while and the wicked shall not be," says that "the saints are delivered at the end of life; yet after this life they will not yet be where the saints will be when it is said to them: Come ye blessed of My Father." Now those saints will be in heaven. Therefore after this life the saints do not go immediately up to heaven. Objection 2: Further, Augustine says (Enchiridion
Saint Thomas Aquinas—Summa Theologica

The World, Created by God, Still Cherished and Protected by Him. Each and all of Its Parts Governed by his Providence.
1. Even the wicked, under the guidance of carnal sense, acknowledge that God is the Creator. The godly acknowledge not this only, but that he is a most wise and powerful governor and preserver of all created objects. In so doing, they lean on the Word of God, some passages from which are produced. 2. Refutation of the Epicureans, who oppose fortune and fortuitous causes to Divine Providence, as taught in Scripture. The sun, a bright manifestation of Divine Providence. 3. Figment of the Sophists as
John Calvin—The Institutes of the Christian Religion

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