(32) Some mocked: and others said, We will hear thee again.--The word "mocked" implies look and gesture, as well as words, of derision. (See Note on Acts 2:13.) We may venture to assume that the mockers were found chiefly among the Epicureans, and that the inquirers, perhaps putting off the inquiry to a "more convenient season," were Stoics, who wished to hear more from a teacher with whom they found themselves in sympathy on so many points of contact with their own system. Whether they carried on their inquiry we are not told. The words that follow imply a certain indignation on the part of the Apostle. He would not stay to expose the name or the work of his Lord to the jests of scoffers.

Verse 32. - Now for and, A.V.; but for and, A.V.; concerning this yet again for again of this matter, A.V. Some mocked. Athenian skepticism could not accept so spiritual a truth as the resurrection of the dead; and Athenian levity of purpose deferred to another day the decisive step of accepting the salvation of the risen Savior, just as it had deferred resistance to Philip of Macedon till their liberties were gone and their country enslaved. (For "We will hear thee again," comp. Acts 24:25.)

17:32-34 The apostle was treated with more outward civility at Athens than in some other places; but none more despised his doctrine, or treated it with more indifference. Of all subjects, that which deserves the most attention gains the least. But those who scorn, will have to bear the consequences, and the word will never be useless. Some will be found, who cleave to the Lord, and listen to his faithful servants. Considering the judgement to come, and Christ as our Judge, should urge all to repent of sin, and turn to Him. Whatever matter is used, all discourses must lead to Him, and show his authority; our salvation, and resurrection, come from and by Him.When they heard of the resurrection of the dead,.... Of a certain man that the apostle said God had raised from the dead, though they knew not who he was:

some mocked; at him, and at the doctrine he preached: these very likely were of the Epicurean sect, who disbelieved a future state; though, as Tertullian observes (b), the doctrine of the resurrection was denied by every sect of the philosophers: it is a doctrine of pure revelation, and what the light of nature never taught men, and by which men being only guided, have declared against, and have treated it with the utmost ridicule and contempt. Pliny (c) reckons it, among childish fancies, and calls it vanity, and downright madness to believe it; as does also Caecilius in Minutius Felix (d), and who even calls it a lie, and places it among old wives' fables; and Celsus in Origen (e) represents it as exceeding detestable, abominable, and impossible.

And others said, we will hear thee again of this matter; some think these were of the Stoic sect, who held a future state, and that the soul would live after the body, and had some notions which looked inclining to this doctrine: however, these thought there might be something in what the apostle said; they could not receive it readily, and yet could not deny it; they were willing to take time to consider of it; and were desirous of hearing him again upon that subject; in which they might be very open and upright; and this might not be a mere excuse to shift off any further hearing at that time, like that of Felix, in Acts 24:1.

(b) De praescript. Heret. c. 7. p. 232. (c) Nat. Hist. l. 7. c. 55. (d) Octav. p. 10. (e) Contra Cals. l. 5. p. 240.