(26) And hath made of one blood all nations of men.--Literally, every nation. The previous verses had given what we may venture to call St. Paul's Philosophy of Religion. This gives his Philosophy of History. And the position was one which no Greek, above all, no Athenian, was likely to accept. For him the distinction between the Greek and the barbarian was radical and essential. The one was by nature meant to be the slave of the other. (Aristot. Pol. i. 2, 6.) In rising above his own prejudices of fancied superiority of race, the Apostle felt that he could attack, as from a vantage-ground, the prejudices of others. He naturally accepted the truth as it was presented to him in the Mosaic history of the Creation; but the truth itself, stated in its fullest form, would remain, even if we were to accept other theories of the origin of species and the history of man. There is a oneness of physical structure, of conditions and modes of life, of possible or actual development, which forbids any one race or nation, Hebrew, Hellenic, Latin, or Teutonic, to assume for itself that it is the cream and flower of humanity.

Hath determined the times before appointed.--The better MSS. give simply, "the appointed seasons." Few words, even in St. Paul's teaching, are more pregnant with significance. They justify all that the wise of heart have said as to the "manifold wisdom of God," as seen in history and in the education of mankind. The special gifts of character of each race--Hebrew thought of God, Greek sense of beauty, Roman sense of law, Teutonic truthfulness, Keltic impulsiveness, docility--have all their work to do. All local circumstances of soil and climate that influence character come under the head of the "bounds of men's habitation." All conditions of time--the period at which each race has been called to play its part in the drama of the world's history--come under the head of the "appointed seasons."

Verse 26. - He made for hath made, A.V.; of one for of one blood, A.V. and T.R.; every nation for all nations, A.V.; having determined their appointed seasons for and hath determined the times before appointed, A.V. From the unity of God Paul deduces the unity of the human race, all created by God, all sprung from one ancestor, or one blood (whichever reading we take), and so not to have their several national gods, but all to be united in the worship of the one true and living God, the Father of them all. It may be remarked by the way that the languages of the earth, differing like the skins and the features of the different races, and corresponding to those various bounds assigned by God to their habitations, yet bear distinct and emphatic testimony to this unity. They are variations, more or less extended, of the speech of man. Bounds of their habitation; τὰς ὀροθεσίας κ.τ.λ.: the word only occurs here; elsewhere, though rarely, τὰ ὀροθέσια.

17:22-31 Here we have a sermon to heathens, who worshipped false gods, and were without the true God in the world; and to them the scope of the discourse was different from what the apostle preached to the Jews. In the latter case, his business was to lead his hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the former, it was to lead them, by the common works of providence, to know the Creator, and worship Him. The apostle spoke of an altar he had seen, with the inscription, TO THE UNKNOWN GOD. This fact is stated by many writers. After multiplying their idols to the utmost, some at Athens thought there was another god of whom they had no knowledge. And are there not many now called Christians, who are zealous in their devotions, yet the great object of their worship is to them an unknown God? Observe what glorious things Paul here says of that God whom he served, and would have them to serve. The Lord had long borne with idolatry, but the times of this ignorance were now ending, and by his servants he now commanded all men every where to repent of their idolatry. Each sect of the learned men would feel themselves powerfully affected by the apostle's discourse, which tended to show the emptiness or falsity of their doctrines.And hath made of one blood,.... That is, of one man's blood; the Vulgate Latin version reads, "of one"; and the Arabic version of De Dieu reads, "of one man"; of Adam, the first parent of all mankind, and who had the blood of all men in his veins: hence the Jews (u) say,

"the first man was , "the blood of the world";''

and this by propagation has been derived from him, and communicated to all mankind. They also say (w), that

"the reason why man was created alone (or there was but one man created) was, on account of families, that they might not be stirred up one against another;''

that is, strive and contend with one another about pre-eminence: and they add,

"that the righteous might not say we are the sons of the righteous, and ye are the sons of the wicked.''

And it is a certain truth that follows upon this, that no man has any reason to vaunt over another, and boast of his blood and family; and as little reason have any to have any dependence upon their being the children of believers, or to distinguish themselves from others, and reject them as the children of unbelievers, when all belong to one family, and are of one man's blood, whether Adam or Noah: of whom are

all nations of men, for to dwell on all the face of the earth; for from Adam sprung a race of men, which multiplied on the face of the earth, and peopled the world before the flood; these being destroyed by the flood, and Noah and his family saved, his descendants were scattered all over the earth, and repeopled it: and this is the original of all the nations of men, and of all the inhabitants of the earth; and stands opposed to the fabulous accounts of the Heathens, which the apostle might have in his view, that men at first grew up out of the earth, or after the flood were formed of stones, which Deucalion and Prometheus threw over their heads; and particularly the Athenians boasted that they sprung out of the earth, which Diogenes ridiculed as common with mice and worms. But the apostle ascribes all to one blood:

and hath determined the times before appointed; how long the world he has made shall continue; and the several distinct periods, ages, and generations, in which such and such men should live, such and such nations should exist, and such monarchies should be in being, as the Assyrian, Persian, Grecian, and Roman, and how long they should subsist; as also the several seasons of the year, as seedtime and harvest, cold and heat, summer and winter, and day and night; and which are so bounded, and kept so distinct in their revolutions, as not to interfere with, and encroach upon each other; and likewise the several years, months, and days of every man's life; see Job 7:1 to which may be added, the times of the law and Gospel; the time of Christ's birth and death; the time of the conversion of particular persons; and all their times of desertion, temptation, affliction, and comfort; the times of the church's sufferings, both under Rome Pagan and Rome Papal; of the holy city being trodden under foot, of the witnesses prophesying in sackcloth, and of their being killed, and their bodies lying unburied, and of their resurrection and ascension to heaven, Revelation 2:10 Revelation 11:12 the time of antichrist's reign and ruin, Revelation 13:5 and of Christ's personal coming, and the day of judgment, 1 Timothy 6:15 and of his reign on earth for a thousand years, Revelation 20:4. All these are appointed times, and determined by the Creator and Governor of the world:

and the bounds of their habitation; where men shall dwell, and how long they shall continue there the age or distinct period of time, in which every man was, or is to come into the world, is fixed and determined by God; nor can, nor does anyone come into the world sooner or later than that time; and also the particular country, city, town, and spot of ground where he shall dwell; and the term of time how long he shall dwell there, and then remove to another place, or be removed by death. And to this agrees the Ethiopic version, which renders the whole thus, "and hath appointed his times, and his years, how long they shall dwell"; see Deuteronomy 32:8 to which the apostle seems to refer.

(u) Caphtor, fol. 37. 2.((w) T. Hieros. Sanhedrin, fol. 22. 2.