Act 17:26-30 | Barnes | STEP | Verse 26. And hath made of one blood . All the families of men are descended from one origin, or stock. However different their complexion, features, language, etc., yet they are derived from a common parent. The word blood is often used to denote race, stock , kindred . This passage completely proves that all the human family are descended from the same ancestor; and that, consequently, all the variety of complexion, etc., is to be traced to some other cause than that there were originally different races created. See ; comp. . The design of the apostle in this affirmation was, probably, to convince the Greeks that he regarded them all as brethren; and that, although he was a Jew, yet he was not enslaved to any narrow notions or prejudices in reference to other men. It follows also from this, that no one nation, and no individual, can claim any pre-eminence over others in virtue of birth or blood. All are in this respect equal; and the whole human family, however they may differ in complexion, customs, and laws, are to be regarded and treated as brethren. It follows, also, that no one part of the race has a right to enslave or oppress any other part, on account of difference of complexion. Nor has man a right, because He finds his fellow guilty of a skin Not coloured like his own, and having power T' enforce the wrong, for such a worthy cause to Doom and devote him as his lawful prey. For to dwell , etc. To cultivate and till the earth. This was the original command, ; and God, by his providence, has so ordered it that the descendants of one family have found their way to all lands, and have become adapted to the climate where he has placed them. And hath determined . Gr. ορισας. Having fixed or marked out a boundary. . The word is usually applied to a field , which is designated by a boundary. It means here, that God hath marked out, or designated in his purpose, their future abodes. The times before appointed . This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be settled; the time of the location, the rise, the prosperity, and the fall of each nation. It implies, (1.) that these times had been before appointed; and, (2.) that it was done in wisdom. It was his plan; and the different continents and islands had not, therefore, been settled by chance, but by a wise rule, and in accordance with his arrangement and design. And the bounds of their habitation . Their limits and boundaries as a people. He has designated the black man to Africa; the white man to northern regions; the American savage he fixed in the wilds of the western continent, etc. By customs, laws, inclinations, and habits, he fixed the boundaries of their habitations, and disposed them to dwell there. We may learn, (1.) that the revolutions and changes of nations are under the direction of infinite wisdom; (2.) that men should not be restless and dissatisfied with the place where God has located them; (3.) that God has given sufficient limits to all, so that it is not needful to invade others; and, (4.) that wars of conquest are evil. God has given to men their places of abode, and we have no right to disturb those abodes, or to attempt to displace them in a violent manner. This strain of remark by the apostle was also opposed to all the notions of the Epicurean philosophers; and yet so obviously true and just, that they could not gainsay or resist it. (g) "blood" (h) "before appointed" (i) "bounds of their habitation"

Acts 17:26-30

Verse 26. And hath made of one blood. All the families of men are descended from one origin, or stock. However different their complexion, features, language, etc., yet they are derived from a common parent. The word blood is often used to denote race, stock, kindred. This passage completely proves that all the human family are descended from the same ancestor; and that, consequently, all the variety of complexion, etc., is to be traced to some other cause than that there were originally different races created. See Gen 1; comp. Mal 2:10. The design of the apostle in this affirmation was, probably, to convince the Greeks that he regarded them all as brethren; and that, although he was a Jew, yet he was not enslaved to any narrow notions or prejudices in reference to other men. It follows also from this, that no one nation, and no individual, can claim any pre-eminence over others in virtue of birth or blood. All are in this respect equal; and the whole human family, however they may differ in complexion, customs, and laws, are to be regarded and treated as brethren. It follows, also, that no one part of the race has a right to enslave or oppress any other part, on account of difference of complexion. Nor has man a right, because

He finds his fellow guilty of a skin

Not coloured like his own, and having power

T' enforce the wrong, for such a worthy cause to

Doom and devote him as his lawful prey.

For to dwell, etc. To cultivate and till the earth. This was the original command, Gen 1:28; and God, by his providence, has so ordered it that the descendants of one family have found their way to all lands, and have become adapted to the climate where he has placed them.

And hath determined. Gr. ορισας. Having fixed or marked out a boundary. Rom 1:4. The word is usually applied to a field, which is designated by a boundary. It means here, that God hath marked out, or designated in his purpose, their future abodes.

The times before appointed. This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be settled; the time of the location, the rise, the prosperity, and the fall of each nation. It implies,

(1.) that these times had been before appointed; and,

(2.) that it was done in wisdom. It was his plan; and the different continents and islands had not, therefore, been settled by chance, but by a wise rule, and in accordance with his arrangement and design.

And the bounds of their habitation. Their limits and boundaries as a people. He has designated the black man to Africa; the white man to northern regions; the American savage he fixed in the wilds of the western continent, etc. By customs, laws, inclinations, and habits, he fixed the boundaries of their habitations, and disposed them to dwell there. We may learn,

(1.) that the revolutions and changes of nations are under the direction of infinite wisdom;

(2.) that men should not be restless and dissatisfied with the place where God has located them;

(3.) that God has given sufficient limits to all, so that it is not needful to invade others; and,

(4.) that wars of conquest are evil. God has given to men their places of abode, and we have no right to disturb those abodes, or to attempt to displace them in a violent manner. This strain of remark by the apostle was also opposed to all the notions of the Epicurean philosophers; and yet so obviously true and just, that they could not gainsay or resist it.

(g) "blood" Mal 2:10 (h) "before appointed" Ps 31:15 (i) "bounds of their habitation" Isa 14:21 Verse 27. That they should seek the Lord. Gr., To seek the Lord. The design of thus placing them on the earth--of giving them their habitation among his works--was that they should contemplate his wisdom in his works, and thus come to a knowledge of his existence and character. All nations, though living in different regions and climates, have thus the opportunity of becoming acquainted with God, Rom 1:19,20. The fact, that the nations did not thus learn the character of the true God, shows their great stupidity and wickedness. The design of Paul in this was, doubtless, to reprove the idolatry of the Athenians. The argument is this: "God has given to each nation its proper opportunity to learn his character. Idolatry, therefore, is folly and wickedness; since it is possible to find out the existence of the one God from his works."

If haply. ειαραγε. If perhaps--implying that it was possible to find God, though it might be attended with some difficulty. God has placed us here that we may make the trial; and has made it possible thus to find him.

They might feel after him. The word used here--ψηλαφησειαν means, properly, to touch, to handle, Lk 24:39, Heb 12:18; and then to ascertain the qualities of an object by the sense of touch. And as the sense of touch is regarded as a certain way of ascertaining the existence and qualities of an object, the word means to search diligently, that we may know distinctly and certainly. The word has this sense here. It means to search diligently and accurately for God, to learn his existence and perfections. The Syriac renders it, "that they may seek for God, and find him from his creatures."

And find him. Find the proofs of his existence. Become acquainted with his perfections and laws.

Though he be not far, etc. This seems to be stated by the apostle to show that it was possible to find him; and that even those who were without a revelation need not despair of becoming acquainted with his existence and perfections. He is near to us,

(1.) because the proofs of his existence and power are round about us everywhere, Ps 19:1-6.

(2.) Because he fills all things in heaven and earth by his essential presence, Ps 139:7-10, Jer 23:23,24, Amos 9:2-4, 1Kgs 8:27. We should learn then,

(1.) to be afraid to sin. God is present with us, and sees all.

(2.) He can protect the righteous. He is ever with them.

(3.) He can detect and punish the wicked. He sees all their plans and thoughts, and records all their doings.

(4.) We should seek him continually. It is the design for which he has made us; and he has given us abundant opportunities to learn his existence and perfections.

(*) "haply" "possible" (**) "feel after him" "search" (a) "he be not far" Acts 14:16 Verse 28: For in him we live. The expression "in him" evidently means by him; by his originally forming us, and continually sustaining us. No words can better express our constant dependence on him. He is the original Fountain of life; and he upholds us each moment. A similar sentiment is found in Plautus, (5, 4, 14:) "O Jupiter, who dost cherish and nourish the race of man; by whom we live, and with whom is the hope of the life of all men."--(Kui�nel.) It does not appear, however, that Paul intended this as a quotation; yet he doubtless intended to state a sentiment with which they were familiar, and with which they would agree.

And move. κινουμεθα. Doddridge translates this, "And are moved." It may, however, be in the middle voice, and be correctly rendered as in our version. It means that we derive strength to move from him; an expression denoting constant and absolute dependence. There is no idea of dependence more striking than that we owe to him the ability to perform the slightest motion.

And have our being. καιεσμεν. And are. This denotes that our continued existence is owing to him. That we live at all is his gift; that we have power to move is his gift; and our continued and prolonged existence is his gift also. Thus Paul traces our dependence on Him from the lowest pulsation of life to the highest powers of action and of continued existence. It would be impossible to express in more emphatic language our entire dependence on God.

As certain also. As some. The sentiment which he quotes was found substantially in several Greek poets.

Of your own poets. He does not refer particularly here to poets of Athens, but to Greek poets--poets who had written in their language.

For we are also his offspring. This precise expression is found in Aratus, (Phaenom. v. 5,) and in Cleanthus in a hymn to Jupiter. Substantially the same sentiment is found in several other Greek poets. Aratus was a Greek poet of Cilicia, the native place of Paul, and flourished about 277 years before Christ. As Paul was a native of the same country, it is highly probable he was acquainted with his writings. Aratus passed much of his time at the court of Antigonus Gonatas, king of Macedonia. His principal work was the Phaenomena, which is here quoted, and was so highly esteemed in Greece that many learned men wrote commentaries on it. The sentiment here quoted was directly at variance with the views of the Epicureans; and it is proof of Patti's address and skill, as well as his acquaintance with his auditors, and with the Greek poets, that he was able to adduce a sentiment so directly in point, and that had the concurrent testimony of so many of the Greeks themselves. It is one instance among thousands where an acquaintance with profane learning may be of use to a minister of the gospel.

(b) "in him" Col 1:17 (+) "him" "deity" (c) "certain" Tit 1:12 Verse 29. Forasmuch then. Admitting or assuming this to be true. The argument which follows is drawn from the concessions of their own writers.

We ought not to think. It is absurd to suppose. The argument of the apostle is this: "Since we are formed by God; since we are like him, living and intelligent beings; since we are more excellent in our nature than the most precious and ingenious works of art, it is absurd to suppose that the original Source of our existence can be like gold, and silver, and stone. Man himself is far more excellent than an image of wood or stone; how much more excellent still must be the great Fountain and Source of all our wisdom and intelligence!" See this thought pursued at length in Isa 40:18-23.

The Godhead. The Divinity--τοθειον--the Divine Nature, or Essence. The word used here is an adjective employed as a noun, and does not occur elsewhere in the New Testament.

Is like unto gold, etc. All these things were used in making images, or statues of the gods. It is absurd to think that the Source of all life and intelligence resembles a lifeless block of wood or stone. Even degraded heathen, one would think, might see the force of an argument like this.

Graven. Sculptured; wrought into an image.

(d) "to think" Isa 40:18 (++) "Godhead" "Deity" Verse 30. And the times of this ignorance. The long period when men were ignorant of the true God, and when they worshipped stocks and stones. Paul here refers to the times preceding the gospel.

God winked at. υπεριδων. Overlooked, connived at; did not come forth to punish. In Acts 14:16, it is expressed thus: "Who in times past suffered all nations to walk in their own ways." The sense is, he passed over those times without punishing them, as if he did not see them. For wise purposes he suffered them to walk in ignorance, and to make the fair experiment to show what men would do; and how much necessity there was for a revelation to instruct them in the true knowledge of God. We are not to suppose that God regarded idolatry as innocent, or the crimes and vices to which idolatry led as of no importance; but their ignorance was a mitigating circumstance, and he suffered the nations to live without coming forth in direct judgment against them. Comp. Acts 3:17; Acts 14:16.

But now commandeth. By the gospel, Lk 24:47.

All men. Not Jews only, who had been favoured with peculiar privileges, but all nations. The barrier was broken down, and the call to repentance was sent abroad into all the earth.

To repent. To exercise sorrow for their sins, and to forsake them. If God commands all men to repent, we may observe,

(1.) that it is their duty to do it. There is no higher obligation than to obey the command of God.

(2.) It can be done. God would not command an impossibility.

(3.) It is binding on all. The rich, the learned, the great, the gay, are as much bound as the beggar and the slave. There is no distinction made. It pertains to all people, in all lands.

(4.) It must be done, or the soul lost. It is not wise, and it is not safe, to neglect a plain law of God. It will not be well to die reflecting that we have all our life neglected and despised his plain commands.

(5.) We should send the gospel to the heathen. God calls on the nations to repent, and to be saved. It is the duty of Christians to make known to them the command, and to invite them to the blessings of pardon and heaven.

(e) "winked at" Rom 2:16 (f) "commandeth all men" Lk 24:47, Tit 2:11,12 (&) "winked at" "overlooked"