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All the Athenians and strangers which were there - As Athens was renowned for its wisdom and learning, it became a place of public resort for philosophers and students from different parts of the then civilized world. The flux of students was in consequence great; and these, having much leisure time, would necessarily be curious to know what was passing in the world, and would frequently assemble together, in places of public resort, to meet with strangers just come to the city; and either, as St. Luke says, to tell or hear some new thing.

"The Athenian writers give the same account of their fellow citizens. Demosthenes, in his reply to Epist. Philippi, represents the Athenians as πυνθανομενοι κατα την αγοραν, ει τι λεγεται νεωτερον ; inquiring, in the place of public resort, if there are any News. We find, likewise, that when Thucydides, iii. 38, had said, μετα καινοτητος μεν λογου απατασθαι αριϚοι, Ye are excellent in suffering yourselves to be deceived by Novelty of speech, the old scholiast makes this remark upon it, (almost in the words of St. Luke), ταυτα προς τους. Αθηναιους αινιττεται, ουδεν τι μελετωντας, πλην λεγειν τι και ακουειν καινον ; He here blames the Athenians, who made it their only business to tell and hear something that was New." - Bp. Pearce. This is a striking feature of the city of London in the present day. The itch for news, which generally argues a worldly, shallow, or unsettled mind, is wonderfully prevalent: even ministers of the Gospel, negligent of their sacred function, are become in this sense Athenians; so that the book of God is neither read nor studied with half the avidity and spirit as a newspaper. These persons, forgetful not only of their calling, but of the very spirit of the Gospel, read the account of a battle with the most violent emotions; and, provided the victory falls to their favourite side, they exult and triumph in proportion to the number of thousands that have been slain! It is no wonder if such become political preachers, and their sermons be no better than husks for swine. To such the hungry sheep look up, and are not fed. God pity such miserable Athenians, and direct them to a more suitable employment!

For all the Athenians - This was their general character.

And strangers which were there - Athens was greatly distinguished for the celebrity of its schools of philosophy. It was at that time at the head of the literary world. Its arts and its learning were celebrated in all lands. It is known, therefore, that it was the favorite resort of people of other nations, who came there to become acquainted with its institutions and to listen to its sages.

Spent their time in nothing else - The learned and subtle Athenians gave themselves much to speculation, and employed themselves in examining the various new systems of philosophy that were proposed. Strangers and foreigners who were there, having much leisure, would also give themselves to the same inquiries.

But either to tell or to hear some new thing - Greek: “something newer” - καινότερον kainoteronThe latest news; or the latest subject of inquiry proposed. This is well known to have been the character of the people of Athens at all times. “Many of the ancient writers I bear witness to the garrulity, and curiosity, and intemperate desire of novelty among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a public or private nature (Kuinoel). Thus, Thucydides (3,38) says of them, “You excel in suffering yourselves to be deceived with novelty of speech.” On which the old scholiast makes this remark, almost in the words of Luke: “He (Thucydides) here blames the Athenians, who care for nothing else but to tell or to hear something new.” Thus, Aelian (5,13) says of the Athenians that they are versatile in novelties. Thus, Demosthenes represents the Athenians “as inquiring in the place of public resort if there were any news” - τι νεώτερον ti neōteronMeurslus has shown, also, that there were more than 300 public places in Athens of public resort, where the principal youth and reputable citizens were accustomed to meet for the purpose of conversation and inquiry.

Thus persecution followed the teachers of truth from city to city. The enemies of Christ could not prevent the advancement of the gospel, but they succeeded in making the work of the apostles exceedingly hard. Yet in the face of opposition and conflict, Paul pressed steadily forward, determined to carry out the purpose of God as revealed to him in the vision at Jerusalem: “I will send thee far hence unto the Gentiles.” Acts 22:21. AA 233.1

Paul's hasty departure from Berea deprived him of the opportunity he had anticipated of visiting the brethren at Thessalonica. AA 233.2

On arriving at Athens, the apostle sent the Berean brethren back with a message to Silas and Timothy to join him immediately. Timothy had come to Berea prior to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of the faith. AA 233.3

In former years the apostle had publicly proclaimed the faith of Christ with winning power, and by signs and miracles he had given unmistakable evidence of its divine character. With noble firmness he had risen up before the sages of Greece and by his knowledge and eloquence had put to silence the arguments of proud philosophy. With undaunted courage he had stood before kings and governors, and reasoned of righteousness, temperance, and judgment to come, until the haughty rulers trembled as if already beholding the terrors of the day of God. AA 462.1

No such opportunities were now granted the apostle, confined as he was to his own dwelling, and able to proclaim the truth to those only who sought him there. He had not, like Moses and Aaron, a divine command to go before the profligate king and in the name of the great I AM rebuke his cruelty and oppression. Yet it was at this very time, when its chief advocate was apparently cut off from public labor, that a great victory was won for the gospel; for from the very household of the king, members were added to the church. AA 462.2

Nowhere could there exist an atmosphere more uncongenial to Christianity than in the Roman court. Nero seemed to have obliterated from his soul the last trace of the divine, and even of the human, and to bear the impress of Satan. His attendants and courtiers were in general of the same character as himself—fierce, debased, and corrupt. To all appearance it would be impossible for Christianity to gain a foothold in the court and palace of Nero. AA 462.3

See Paul at Athens before the council of the Areopagus, as he meets science with science, logic with logic, and philosophy with philosophy. Mark how, with the tact born of divine love, he points to Jehovah as “the Unknown God,” whom his hearers have ignorantly worshiped; and in words quoted from a poet of their own he pictures Him as a Father whose children they are. Hear him, in that age of caste, when the rights of man as man were wholly unrecognized, as he sets forth the great truth of human brotherhood, declaring that God “hath made of one blood all nations of men for to dwell on all the face of the earth.” Then he shows how, through all the dealings of God with man, runs like a thread of gold His purpose of grace and mercy. He “hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us.” Acts 17:23, 26, 27. Ed 67.1

Hear him in the court of Festus, when King Agrippa, convicted of the truth of the gospel, exclaims, “Almost thou persuadest me to be a Christian.” With what gentle courtesy does Paul, pointing to his own chain, make answer, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.” Acts 26:28, 29. Ed 67.2

Thus passed his life, as described in his own words, “in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” 2 Corinthians 11:26, 27. Ed 67.3

The experience of the apostle Paul in meeting the philosophers of Athens has a lesson for us. In presenting the gospel before the court of the Areopagus, Paul met logic with logic, science with science, philosophy with philosophy. The wisest of his hearers were astonished and silenced. His words could not be controverted. But the effort bore little fruit. Few were led to accept the gospel. Henceforth Paul adopted a different manner of labor. He avoided elaborate arguments and discussion of theories, and in simplicity pointed men and women to Christ as the Saviour of sinners. Writing to the Corinthians of his work among them, he said: MH 214.1

“I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified.... My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.” 1 Corinthians 2:1-5. MH 214.2

Again, in his letter to the Romans, he says: MH 215.1