Therefore seeing that. He gathereth that God cannot be figured or resembled by any graven image forasmuch as he would have his image extant in us. For the soul wherein the image of God is properly engraven cannot be painted; therefore it is a thing more absurd to go about to paint God. Now, we see what great injury they do to God which give him a bodily shape; when as man's soul, which doth scarce resemble a small sparkle of the infinite glory of God, cannot be expressed in any bodily shape. Furthermore, forasmuch as it is certain that Paul doth in this place inveigh against the common superstition of all the Gentiles, because they would worship God under bodily shapes, we must hold this general doctrine that God is falsely and wickedly transfigured, and that his truth is turned into a lie so often as his Majesty is represented by any visible shape; as the same Paul teacheth in the first chapter to the Romans, (Romans 1:23.) And though the idolaters of all times wanted not their cloaks and colors, yet that was not without cause always objected to them by the prophets which Paul doth now object that God is made like to wood, or stone or gold, when there is any image made to him of dead and corruptible matter. The Gentiles used images that, according to their rudeness, they might better conceive that God was nigh unto them. But seeing that God doth far surpass the capacity of our mind, whosoever attempteth with his mind to comprehend him, he deformeth and disfigureth his glory with a wicked and false imagination. Wherefore, it is wickedness to imagine anything of him according to our own sense. Again, that which worse is, it appeareth plainly that men erect pictures and images to God for no other cause, save only because they conceive some carnal thing of him, wherein he is blasphemed. The Papists also are at this day no whit more excusable. For what colors soever they invent to paint and color those images, whereby they go about to express God, yet because they be enwrapped in the same error, wherein the men of old time were entangled, they be urged with the of the prophets. And that the heathen did use the same excuses in times past, wherewith the Papists go about to cover themselves at this day, it is well known out of their own books. Therefore, the prophets do not escape the mocks of certain, as if they laid too great grossness to their charge, yea, burthen them with false accusations; but when all things are well weighed, those who will judge rightly shall find, that whatsoever starting holes [evasions] even the most witty men have sought, yet were they taken with this madness, that God is well pleased with the sacrifice done before images. Whereas we, with Erasmus, translate it numen, Luke putteth [theion] in the neuter gender for divinity or godhead. When Paul denieth that God is like to gold, or silver, or stone, and addeth afterward, graven by cunning or invention of man, he excludeth both matter and form, and doth also condemn all inventions of men, which disfigure the true nature of God.

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 and 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 Isaiah 40:18-23.
The Godhead - The divinity (τὸ Θεῖον to Theion), 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 - 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 pagan, one would think, might see the force of an argument like this.
Graven - Sculptured; made into an image.

Forasmuch then as we are the offspring of God, etc. - This inference of the apostle was very strong and conclusive; and his argument runs thus: "If we are the offspring of God, he cannot be like those images of gold, silver, and stone, which are formed by the art and device of man; for the parent must resemble his offspring. Seeing, therefore, that we are living and intelligent beings, He from whom we have derived that being must be living and intelligent. It is necessary, also, that the object of religious worship should be much more excellent than the worshipper; but a man is, by innumerable degrees, more excellent than an image made out of gold, silver, or stone; and yet it would be impious to worship a man: how much more so to worship these images as gods! Every man in the Areopagus must have felt the power of this conclusion; and, taking it for granted that they had felt it, he proceeds: -

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, (q) graven by art and man's device.
(q) Which things (gold, silver, and stones) are custom engraved as much as a man's mind can devise, for men will not worship those things as they are, unless by some art it has formed into an image of some sort.

Forasmuch then as we are the offspring of God,.... In the sense before given; for the apostle is not here speaking of himself, and other saints, as being the children of God, by adoption, and by regenerating grace, and faith in Christ Jesus, but as men in common with others, and with these Athenians:
we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device; for men themselves, who are the offspring of God, and made after his image, are not to be compared to graven images of gold, silver, and stone, but are vastly preferable to them, they being formed by their art, and the device of their minds; and much less then should God, the Creator of men, and from whom they spring, be likened to, or represented by, any such thing; for so to think of God, is to think very unworthily of him; for if to think thus of ourselves, who are descended from him, would be a debasing of us, then much more to think so of God, the Father of spirits, must be a depreciating of him; and which by no means ought to be done, and argues great stupidity: if living rational creatures are not to be equalled to, and compared with, senseless statues, much less God, the former of men and angels.

Forasmuch then as we are the offspring of God, we ought not to think--The courtesy of this language is worthy of notice.
that the Godhead is like unto gold, or silver, or stone, graven by art and man's device--("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).

We ought not to think - A tender expression especially in the first per son plural. As if he had said, Can God himself be a less noble being than we who are his offspring? Nor does he only here deny, that these are like God, but that they have any analogy to him at all, so as to be capable of representing him.