Acts 17:32 - Printer Friendly

ESV: Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.”

NIV: When they heard about the resurrection of the dead, some of them sneered, but others said, 'We want to hear you again on this subject.'

NASB: Now when they heard of the resurrection of the dead, some began to scoff, but others said, 'We shall hear from you again concerning this.'

CSB: When they heard about the resurrection of the dead, some began to ridicule him, but others said, "We'd like to hear from you again about this."

NLT: When they heard Paul speak about the resurrection of the dead, some laughed in contempt, but others said, 'We want to hear more about this later.'

KJV: And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

NKJV: And when they heard of the resurrection of the dead, some mocked, while others said, “We will hear you again on this matter.”

Paul has successfully showed how the God who created the universe and gave humans their life and breath cannot be confined to or even represented by an idol made with human hands. He has tied together an altar to an unknown god, Athenian and Cretan poets, and logic to present the idea that if there is a standard, those who are called to follow that standard will be judged. If the Creator God cannot be represented by an idol made of metal or stone or wood, and someone makes and worships such a statue, God will judge them (Acts 17:22–30).

In fact, He already has a judgment plan in place. He has chosen the day when His representative will judge in righteousness, and He has identified this representative by raising Him from the dead (Acts 17:31). It is because Jesus is righteous and lived a righteous life on earth that He can judge the world.

Unfortunately, Paul's audience has hit a roadblock. The Epicureans believe in annihilationism—that at death people simply cease to exist. The Stoics believe souls are made of fire and return to the natural law of the cosmos upon death. Neither believe in the resurrection of the dead, and if people aren't resurrected, there can be no resurrected judge and no resurrected people to judge.

Paul has kept their attention so far because the philosophers probably thought he was introducing two new gods: Jesus, or "Healer," and Anastasis, or "Resurrection." Once they realize Paul means the literal resurrection of the dead, they lose interest.

It isn't clear if the second group is genuinely interested, if they are being polite, or if they really do want to hear more. As is his habit when he has worn out his welcome in synagogues, Paul leaves the Areopagus and finds someplace else to teach. Ultimately, several people do believe. While the Epicureans and Stoics continue to seek peace by finding balance and submitting to the laws of the universe, Dionysius, Damaris, and others find peace in Christ (Acts 17:33–34).

Acts 17:22–34 contains the second of two sermons which Luke records from Paul. The more typical sermon explains to synagogues how Jesus is the Messiah (Acts 13:16–41). Here, however, Paul is speaking to a group of Athenian philosophers. Paul uses lines from classical poets to introduce the Creator God who cannot be represented by an idol. He calls his audience to repent of their idolatry lest they face judgment by the representative God has resurrected. But they don't believe in the resurrection of the dead or final judgment. The majority dismiss Paul as a fool and go on their way.

Acts 17 describes how Paul's ministry travels down the coast of Greece. In Thessalonica, some Jews and God-fearing Gentiles believe while other Jews start a riot (Acts 17:1–9). The Bereans study the veracity of Paul's statements—until the Thessalonian Jews arrive and threaten to start another riot (Acts 17:10–15). Paul flees to Athens where the Epicurean and Stoic philosophers accept Paul's argument when he uses Greek poets to introduce God as the creator of the world, but lose interest when he mentions the resurrection from the dead (Acts 17:16–34).

Acts 17 continues Paul and Silas' travels out of Macedonia and on to Greece. The two have been through modern-day Asia minor where they picked up Timothy in Lystra and Luke in Troas (Acts 16:1–10). They have established a strong church in Philippi but were forced to leave after being falsely imprisoned (Acts 16:11–40). They now skip down the coast to Thessalonica, Berea, and Athens. From here, they will spend a considerable amount of time in Corinth before heading back to Judea and Syrian Antioch (Acts 18:1–22).

The summary of the book of Acts is provided in Jesus' words in Acts 1:8: ''But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth.'' In Acts 2:1–13, the Christ-followers receive the Holy Spirit. Acts 2:14—7:60 describes the rapid growth of the church in Jerusalem. Chapters 8—12 find Jewish persecution inadvertently spreading the gospel throughout Judea and Samaria. And in chapters 13—28, Paul and his companions spread the good news throughout the Roman Empire.