17:18 {10} Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this {i} babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
(10) Two special sects of the philosophers set themselves against Christ: the Epicures, who mock and scoff at religion: and the Stoics, who decide religious matters according to their own thinking.
(i) Literally, seed gatherer: a borrowed kind of speech taken from birds which spoil corn, and is applied to those who without any skill blurt out the knowledge which they have gotten by hearing this man and that man.
17:18 Of the Epicureans, and of the Stoicks. Two of the philosophical schools then prevalent in Athens. The first held that the gods were careless about human affairs, and that a man's best course was to get as much pleasure out of life as possible. With them pleasure was the chief good. The Stoics were fatalists, believers in a sort of pantheism, and insisted on self-righteousness. Epicurus was the founder of the first sect; Zeno, of the second.
What will this babbler say? A contemptuous expression.
A setter forth of strange gods. He spoke of God and the risen Jesus. Some have thought that they mistook Anastasis, the Greek for resurrection, for the name of a goddess.
17:18 Some of the Epicurean and Stoic philosopher - The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man's chief good, and that the soul and body died together. The Stoics held, that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see, how happily the apostle levels his discourse at some of the most important errors of each, while, without expressly attacking either, he gives a plain summary of his own religious principles. What would this babbler say? - Such is the language of natural reason, full of, and satisfied with itself. Yet even here St. Paul had some fruit; though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion. He seemeth to be a proclaimer - This he returns upon them at the 23d verse ; Acts 17:23 of strange gods - Such as are not known even at Athens. Because he preached to them Jesus and the resurrection - A god and a goddess. And as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and many others.
17:16-21 Athens was then famed for polite learning, philosophy, and the fine arts; but none are more childish and superstitious, more impious, or more credulous, than some persons, deemed eminent for learning and ability. It was wholly given to idolatry. The zealous advocate for the cause of Christ will be ready to plead for it in all companies, as occasion offers. Most of these learned men took no notice of Paul; but some, whose principles were the most directly contrary to Christianity, made remarks upon him. The apostle ever dwelt upon two points, which are indeed the principal doctrines of Christianity, Christ and a future state; Christ our way, and heaven our end. They looked on this as very different from the knowledge for many ages taught and professed at Athens; they desire to know more of it, but only because it was new and strange. They led him to the place where judges sat who inquired into such matters. They asked about Paul's doctrine, not because it was good, but because it was new. Great talkers are always busy-bodies. They spend their time in nothing else, and a very uncomfortable account they have to give of their time who thus spend it. Time is precious, and we are concerned to employ it well, because eternity depends upon it, but much is wasted in unprofitable conversation.
