John Calvin Commentary Acts 17:25

"neither is he served by men`s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;" — Acts 17:25 (ASV)

Neither is he worshipped with man’s hands. The same question which was answered previously concerning the temple may now be raised regarding ceremonies. For it seems that what Paul condemns in the ceremonies of the Gentiles might also be applied to the worship practices of the law of Moses.

But we may readily answer that the faithful never properly placed the worship of God in ceremonies; instead, they only considered them aids with which they might exercise themselves according to their weakness. When they slew beasts, offered bread and drink offerings, and lit torches and other lights, they knew that godliness was not placed in these things. Rather, being helped by these, they always looked to the spiritual worship of God, and they valued it alone.

And God himself says plainly in many places that he does not care for any external or visible thing, that ceremonies are of themselves of no importance, and that he is worshipped in no other way than by faith, a pure conscience, prayer, and thankfulness.

What, then, did the Gentiles do? Namely, when they erected images, offered incense, staged plays, and laid their cushions before their idols, they thought they had excellently fulfilled the duties of godliness.

Not only the philosophers, but also the poets, sometimes deride the folly of the common people because they improperly placed the worship of God in the pomp and splendor of ceremonies. To omit countless testimonies, that of Persius is well known:

“Tell me, you priests dedicated to sacred rites, what profit does gold bring?
The same which Venus’ fine puppets do, certainly no other thing.
Why do we not give to gods that which the blear-eyed offspring of great Messiah
could never give from their dish of gold?
A conscience clear, rightly deemed, and heavenly thoughts of mind,
A breast adorned with such mildness as virtue has assigned,
Let me offer these in temples,
Then the sacrifice shall please the gods.”

And, undoubtedly, the Lord caused profane men to say such things, so that they might remove any excuse of ignorance. But it plainly appears that those who spoke thus immediately slid back again into common madness; indeed, they never thoroughly understood what this meant. For though those who surpass the common people in intelligence are forced to confess that mere ceremonies are held in no esteem, yet it is impossible to remove this persuasion from them, and they will still think that ceremonies are a part of divine worship.

Therefore, the more diligently they devote themselves to such vanities, the more certain they are that they are performing the duties of godliness well.

Therefore, because all mortal men, from the highest to the lowest, think that God is pacified with external things, and that they can fulfill their duty towards him with their own works, Paul refutes this idea.

A reason is also added: because, since he is Lord of heaven and earth, he needs nothing; and since he gives bread and life to men, he can receive nothing from them in return.

For what can they bring of their own, who, being destitute of all good things, have nothing except from his free goodness? Indeed, who are nothing but by his mere grace, and who would immediately be brought to nothing if he withdrew the Spirit by which they live?

From this it follows that they are not only dull, but also too proud, if they presume to worship God with the works of their own hands.

For when he says that alms and the duties of love are sweet-smelling sacrifices, that must be distinguished from the matter we are now discussing, where Paul only treats of the ceremonies which the unbelievers put in place of the spiritual worship of God.

By “life and breath” is meant the life which men live so long as the soul and body are joined together.

Regarding the end of the sentence, though some Greek books agree in this reading, [κατα παντα], “through all things,” yet what the old interpreter has, [κατα παντα], “and all things,” seems more agreeable to me, because it is both plainer and also contains a more perfect and full doctrine.

For from that we better gather that men have nothing of their own; and also certain Greek copies agree with it.