And they took him, and brought him to Areopagus, saying, May we know what this new doctrine, whereof you speak, is?
Areopagus.
Acts 17:22 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.
May.
Acts 17:20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.
Acts 24:24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.
Acts 25:22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
new.
Mark 1:27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
John 13:34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
1 John 2:7,8 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning…
and brought him to the Areopagus
The Areopagus, also known as Mars Hill, was a prominent rock outcropping in Athens, Greece. It served as a meeting place for the council of elders, which was responsible for overseeing matters of religion and education. This location is significant as it was a center for philosophical debate and legal matters, highlighting the importance of Paul's message being heard in such a setting. The Areopagus symbolizes the intersection of Greek philosophy and emerging Christian doctrine.
where they asked him
The act of asking Paul indicates a level of curiosity and openness among the Athenians. It reflects the Greek cultural value of dialogue and debate, which was central to their pursuit of knowledge and understanding. This approach aligns with the Socratic method, emphasizing inquiry and discussion.
“May we know what this new teaching is
The phrase "new teaching" suggests that Paul's message was perceived as novel and unfamiliar to the Athenians. This highlights the introduction of Christian doctrine into a predominantly polytheistic and philosophical society. The request to "know" underscores the Greek emphasis on knowledge and wisdom, as well as their interest in exploring new ideas.
that you are presenting?”
The word "presenting" implies that Paul was actively sharing and advocating for his beliefs. This reflects his role as an apostle and missionary, tasked with spreading the gospel. The Athenians' request to understand what Paul was presenting indicates their recognition of his authority and the potential impact of his teachings. This moment foreshadows the spread of Christianity beyond Jewish communities into the Gentile world, fulfilling the Great Commission.
The tiny word links us to the flow of events already in motion. Paul has been reasoning in the synagogue and the marketplace, and the philosophers react. The conjunction signals consequence—Paul’s public proclamation of Christ (Acts 17:17–18) leads directly to this next step. It reminds us that gospel witness always moves a story forward (Acts 13:48–49).
• “They” points to the Epicurean and Stoic thinkers (Acts 17:18).
• The verb implies firm guidance, yet no recorded violence; God’s sovereign hand shields His servant (Acts 18:9–10).
• Similar moments: believers seize gospel opportunities even when physically escorted—Peter and John before the Sanhedrin (Acts 4:1–3) and Jesus before Pilate (Luke 23:1).
God turns what looks like custody into a pulpit.
Movement matters. Paul doesn’t flee; he is led. The Spirit often transports witnesses into strategic settings (Acts 8:29, 40).
• Being “brought” underscores God-directed appointments (Proverbs 16:9).
• Paul submits, modeling Romans 13:1 while never compromising truth.
Mars Hill served as Athens’ high court and intellectual hub. Standing here, Paul addresses cultural influencers, not merely curiosity seekers.
• God places the gospel in the world’s nerve centers (Acts 19:20).
• Like Joseph in Pharaoh’s court (Genesis 41:14–16) and Daniel before Nebuchadnezzar (Daniel 2:27–28), Paul stands on a literal rock to preach the Rock of Ages (1 Corinthians 10:4).
Open inquiry replaces street debate.
• Public questions create public platforms (Luke 20:1–2).
• The church today can expect and welcome scrutiny (1 Peter 3:15), trusting the Spirit to supply words (Luke 12:11–12).
Their polite request reveals genuine interest and divine drawing (John 6:44).
• Knowing is central to eternal life (John 17:3).
• Paul lives Colossians 4:5–6—speech seasoned with salt, ready for those who “may know.”
Athenians loved novelty (Acts 17:21).
• They label Paul’s message “new,” yet it is the fulfillment of ancient promise (Isaiah 42:9; 2 Corinthians 5:17).
• Jesus’ authority once stirred similar wonder: “What is this? A new teaching with authority!” (Mark 1:27).
Sound doctrine may feel unfamiliar, but it remains anchored in Scripture (Hebrews 13:9).
The word implies ongoing proclamation; Paul keeps speaking of Jesus and the resurrection (Acts 17:18).
• The gospel is a presentation, not a private opinion (2 Corinthians 5:20).
• Its power rests not in Paul’s skill but in God’s saving message (Romans 1:16).
Athenians inadvertently invite a sermon that will confront idols, reveal the Creator, and call for repentance (Acts 17:22–31).
Acts 17:19 captures a divine setup. Paul’s faithful public witness leads philosophers to escort him to the Areopagus, granting him a formal audience. Every phrase highlights God’s sovereignty: guiding steps, opening ears, and positioning the gospel at the heart of cultural dialogue. What seems like a mere request—“May we know?”—is the Spirit swinging wide a door for the timeless truth of Christ to be proclaimed.
(19) They took him, and brought him unto Areopagus.--The name may stand either for the Hill of Mars, simply as a locality, or for the Court which sat there, and was known as the Court of the Areopagus, and which, as the oldest and most revered tribunal in Athens, owing its origin to Athena, and connected with the story of Orestes and the worship of the propitiated Erinnyes (the Avengers) as the Eumenides (the Gentle Ones), still continued to exercise jurisdiction in all matters connected with the religion of the state, and numbered among its members men of the highest official rank. It had originally consisted only of those who had filled the office of Archon and were over sixty years of age. Its supreme authority had been in some measure limited by Pericles, and it was as the organ of the party who opposed the ideas of freedom and progress of which he was the representative, that 'schylus wrote the tragedy of the Eumenides, in which the divine authority of the Court was impressed upon men's minds. Here, however, the narrative that follows presents no trace of a formal trial, and hence it has been questioned whether the Apostle was brought before the Court of the Areopagus. Unless, however, there had been some intention of a trial, there seems no reason for their taking him to the Areopagus rather than to the Pnyx or elsewhere; and the mention of a member of the Court as converted by St. Paul's preaching, makes it probable that the Court was actually sitting at the time. The most natural explanation of the apparent difficulty is, that as the charge of bringing in "strange deities" was one which came under the jurisdiction of the Areopagus Court, the crowd who seized on St. Paul hurried him there, not presenting a formal indictment, but calling for a preliminary inquiry, that his speech accordingly, though of the nature of an apologia, was not an answer to a distinct accusation, and that having heard it, the Court looked on the matter as calling for no special action, and passed to the order of the day.May we know . . .?--The form of the question, courteous in semblance, but with a slight touch of sarcasm, is eminently characteristic in itself, and shows also that there was no formal accusation, though the words that followed suggested the thought that there possibly might be materials for one. What had been said was "strange" enough to require an explanation.
Verse 19. - Took held of for took, A.V.; the Areopagus for Areopagus, A.V.; teaching is for doctrine... is, A.V.; which is spoken by thee for whereof thou speakest, A.V. Took hold of him. The word ἐπιλάβεσθαι means simply to "take hold of" the hand, the hair, a garment, etc. The context alone decides whether this taking held is friendly or hostile (for the former sense, see Matthew 14:31; Mark 8:23; Luke 9:47; Luke 14:4; Acts 9:27; Acts 23:19, etc.; for the latter, Luke 23:26; Acts 16:19; Acts 18:17; Acts 21:30, 33). Here the sense is well expressed by Grotius (quoted by Meyer): "Taking him gently by the hand." The Areopagas. Mars' Hill, close to the Agora ("the market") on the north, was so called from the legend that Mars was tried there before the gods for the murder of a son of Neptune. It is (says Lewin) a bare, rugged rock, approached at the south-eastern corner by steps, of which sixteen still remain perfect. Its area at the top measures sixty paces by twenty-four, within which a quadrangle, sixteen paces square, is excavated and leveled for the court. The judges seem to have sat on benches tier above tier on the rising rock on the north side of the quadrangle. There were also seats on the east and west sides, and on the south on either side of the stairs. The Areopagus (the upper court) was the most august of all the courts at Athens. Socrates was tried and condemned before it for impiety. On the present occasion, there is no appearance of judicial proceedings, but they seem to have adjourned to the Areopagus from the Agora, as to a convenient place for quiet discussion.