Acts 17 29

Acts 17:29 kjv

Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Acts 17:29 nkjv

Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising.

Acts 17:29 niv

"Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone?an image made by human design and skill.

Acts 17:29 esv

Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.

Acts 17:29 nlt

And since this is true, we shouldn't think of God as an idol designed by craftsmen from gold or silver or stone.

Acts 17 verses

Acts 17 29 Meaning

Acts 17:29 concludes Paul's argument regarding God's true nature by drawing a logical consequence from humanity's divine origin. Since people are God's offspring and bear His likeness (even if imperfectly due to sin), the divine being cannot be made of earthly materials like gold, silver, or stone. These materials, fashioned by human thought and craft, are products of creation, not the transcendent Creator. The verse fundamentally refutes idolatry by highlighting the profound qualitative difference between the infinite, invisible God and any finite, tangible human construct.

Acts 17 29 Context

Acts 17:29 is part of Paul's famous sermon on the Areopagus (Mars Hill) in Athens. He addresses an audience of Epicurean and Stoic philosophers and other curious Athenians, known for their intellectual discourse and religious pluralism (evidenced by the numerous altars, including one "to an unknown god"). Paul strategically begins by connecting with their cultural observations, particularly the altar to "an unknown god," which he uses as a bridge to introduce the true God. He then articulates the nature of this God as the Creator of the universe, the Lord of heaven and earth, who does not dwell in temples made by human hands nor does He need human service (Acts 17:24-25). Furthermore, God sustains all life and providentially ordered human history (Acts 17:26-28). To solidify this, Paul quotes their own poets (Epimenides and Aratus/Cleanthes), who stated, "For we are indeed his offspring" (Acts 17:28). This verse then forms the logical and theological conclusion: if humanity is God's offspring, then God Himself cannot be a creation of human hands or mind. It's a direct, yet subtly presented, polemic against the rampant idolatry prevalent in Athens and the broader Greco-Roman world, setting the stage for a call to repentance and the declaration of Christ's resurrection.

Acts 17 29 Word analysis

• Therefore (οὖν - oun): A conjunction signifying logical consequence or continuation. It connects this statement directly to the preceding one about humans being God's offspring. This signals a conclusion being drawn from previous premises.
• since we are (ὑπάρχοντες - hyparchontes): "Being in existence," indicating an inherent state or fundamental reality. Paul assumes their agreement on the "offspring" premise and builds upon it.
• God's (τοῦ θεοῦ - tou theou): "Of God." The singular, definitive "the God" likely referring to the monotheistic Creator, a deliberate contrast to their many gods.
• offspring (γένος - genos): "Kindred, family, race, stock." Paul directly quotes their own poets here, using a term understood by his Greek audience. While they might have understood it in a pantheistic sense (humans originating from divine substance), Paul redefines it to mean originating from God, the personal Creator. It denotes shared nature or origin.
• we should not think (οὐκ ὀφείλομεν νομίζειν - ouk opheilomen nomizein):
  • we should not (οὐκ ὀφείλομεν - ouk opheilomen): A strong moral imperative, "we ought not," indicating obligation or what is fitting.
  • think (νομίζειν - nomizein): "To hold as a custom, to believe, to suppose." It addresses their prevailing mindset and practice regarding the divine.
• that the divine being (τὸ θεῖον - to theion): "The divine." An adjective used substantively to refer to divinity or divine nature in a general sense, aligning with a common Greek term. Paul meets them where they are philosophically before clarifying what to theion truly is. It leaves open what or who that divine entity might be.
• is like (εἶναι ὅμοιον - einai homoion): "To be similar to." Paul directly refutes the concept of the divine being equated with physical representations.
• gold or (χρυσῷ ἢ - chrysō ē): Precious metal, valued and often used for crafting religious icons.
• silver or (ἀργύρῳ ἢ - argyrō ē): Another precious metal, common in statuary and idolatry.
• stone (λίθῳ - lithō): Common material for sculpting, including grand temples and idols.
• an image made by human design and skill (χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου - charagmaty technēs kai enthymēseōs anthrōpou):
  • an image made by (χαράγματι - charagmaty): "Engraving, sculpture, graven image." It highlights the physical, material nature and the artificial creation process.
  • design (τέχνης - technēs): "Art, skill, craft." Refers to the technical execution, the craftsmanship.
  • and (καὶ - kai): Joins the two aspects of human creation.
  • skill (ἐνθυμήσεως - enthymēseōs): "Thought, conception, contrivance." Points to the intellectual origin, the human idea or imagination behind the idol.
  • of human (ἀνθρώπου - anthrōpou): Emphasizes the finite, human source, contrasting sharply with the divine, infinite source. The irony is stark: humans, being God's offspring, are now creating gods of their own.

Acts 17 29 Bonus section

Paul's choice of "τὸ θεῖον" (to theion - "the divine being") instead of "ὁ θεός" (ho theos - "God") at this specific point in the speech is a sophisticated rhetorical strategy. "τὸ θεῖον" was a common philosophical term in Athens, allowing Paul to introduce a concept his audience could grasp without immediately provoking resistance by naming the singular, personal God of the Hebrews, whose very identity challenged their polytheism. He uses their language but steers its meaning towards the transcendent God. This bridge-building approach distinguishes Paul's evangelism to Gentiles from his usual address to Jews in synagogues, demonstrating his contextual flexibility (cf. 1 Cor 9:20-22). The Areopagus discourse itself is a model of contextualized evangelism: starting with common ground, identifying error, proclaiming truth, and calling for a response, concluding with the definitive, resurrection-confirmed gospel message.

Acts 17 29 Commentary

Acts 17:29 encapsulates Paul's brilliant rhetorical move on the Areopagus. Having established that God is the Creator, self-sufficient, and the source of all life (including human life), he logically deduces that the Creator cannot be like the created. The phrase "since we are God's offspring" is the linchpin, derived from Greek philosophical tradition but imbued with biblical significance. If humans, though finite, possess a spiritual and rational nature akin to the divine spark, how could the ultimate Divine Being be something devoid of life, carved from inert matter? This verse is a direct refutation of pagan idolatry, pointing out its inherent contradiction. Idols made of gold, silver, or stone are the product of human "design and skill," signifying their ultimate subordination to the human mind and hand that conceived and crafted them. The true God, by definition, is transcendent and immanent, uncreated, and incomparable, rendering any physical representation of Him both inadequate and insulting. Paul challenges his audience to move beyond their limited, materialistic view of the divine and grasp the spiritual and absolute nature of the One True God.