24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 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: 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. (Acts 17:24-28 KJV)
William Burkitt’s Commentary
Here begins St. Paul’s famous sermon to the men of Athens; in which the first thing that occurs to our observation is, how the preacher doth adapt and accommodate his discourse to the capacity of his hearers, as also to their sentiments and opinions. His auditory consisted of philosophers, particularly of Epicureans and Stoics; the former instead of a God and a wise Providence to make and govern the world, brought in Fortune or blind Chance, to bear all the sway. The latter though they acknowledged a God, yet introduced a rigid fatality, as superior to the Deity, denying to man all freedom and liberty of choice.
Accordingly, St. Paul addresses himself, first to prove a God and a Providence, to the exclusion both of Fate and Fortune; and then, secondly, from the very nature and notion of God, he infers the folly and absurdity of their Pagan superstition.
Observe next, The apostle’s arguments to prove the being of a God, and a Providence:
1. From the work of creation: He made the world and all things therein; he giveth life, and breath, and all things. The whole universe is his work, and he planted the earth, and replenished it with inhabitants. The invisible God is more visible in his creatures, and the being of God demonstrated from the formation of a world of creatures.
2. From the formation of man in particular: In him we live, and move, &c.
Here are three great benefits enjoyed by human nature; life, motion, and being, all derived from God, and demonstrating the being of God.
1. Life: this is valuable above all blessings, because it renders us capable of enjoying all blessings.
2. Motion: a great mercy, but little considered. How uncomfortable would life be without it! Were we staked down to the earth as trees, or did we move by a constant law of nature, as the sun and moon do move, it had been a favour beyond our desert; but to move as we do at pleasure, with choice and ease, to help ourselves, and to assist others, is at once a demonstration of God’s being, and an evidence of his bounty.
3. Being: this is essential and necessary to none but God. To us it is an act of divine favour, and this being is a mercy; then being what we are, is a double mercy, that we do not creep and crawl upon the earth, as worms and toads, but are built high upon the earth, with wonderful wisdom and care; and that a soul, which is an immortal and an eternal being, inhabits within us; a being which shall continue when heaven and earth shall be consumed.
Observe next, The apostle having proved the being of a God, next demonstrates the certainty of a divine Providence: He hath determined the times that are fore-appointed, and the bounds of their habitation.
That is, God has, as it were, chalked out, and drawn a line, where the bounds and habitations, whither the dominions or possessions of men should be extended, and where they shall be confined. The common blessings of God are not dispensed without a special providence; and the special providence of God, in upholding, disposing, and governing the world, doth as much prove the being of a God, as the general creation of it. Every hour’s preservation is virtually a new creation, and both of them sufficient demonstrations of the divine being and bounty.
Observe, lastly, The duty which the apostle infers on man’s part, for all this goodness and bounty demonstrated on God’s part; That they shall seek the Lord, who shall find him, who is not far from every one of us. It is the duty of all men to follow after God; that God hath made man, should draw men after God; inasmuch as we are his offspring, (ver. 29) our hearts should spring and rise up to him in love and thankfulness; as the rivers, because they come from the sea, go back thither, so we being the offspring of God, and derived from him, should be always returning to him.
And if it be the duty of all men to follow after God, because they have natural life, breath, and motion from him, how much more should the new creature, who has a spiritual life breathed into him and bestowed upon him, follow hard after God, in the enjoyment of whom his present happiness and future felicity doth consist? To follow God in his way, and to propose God as our end, contains the sum of all duty.