Acts 7:48

Act 7:48-50. Howbeit — Αλλα, but, or yet; we are not to imagine that God permitted a temple to be built even then for his own sake: for it was acknowledged, at the same time, by Solomon himself, that the Most High dwelleth not in temples made with hands — Be they ever so rich, splendid, and majestic. As saith the prophet — Namely, Isaiah, chap. Isa 66:1, where, speaking in the name of God, he says, Heaven is my throne, and earth my footstool; and how then should my presence be confined to any particular place? What house will ye build me — Suitable for me; saith the Lord: or, what is the place of my rest? — Have I need of rest? What need have I of a house? either to rest in, or wherein to show my glory? Hath not my hand made all these things? — Whatever splendour any temples may have, did not I form the materials with which they are built, and endow the workmen, that fashioned them, with all their art and genius? Do not imagine, then, that you can confer any obligation upon me by such structures as these, or any act of homage which you can render to me in them, nor think that you can charm me to continue my abode there, or to be a constant guard to you, merely because you have such edifices among you.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:48-50 One of the charges was that Stephen was speaking against the Temple (cp. 6:14). The leading priests and scribes controlled the Temple commerce and had a vital business interest in maintaining their enterprises unhindered (see Luke 19:45-48). That is why these leaders were so worried about the Temple despite the fact that God himself had said that the Most High doesn’t live in temples made by human hands.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 7:48. Οὐκ, not) This particle put in the beginning of the sentence has great force. The same protestation was made by Solomon in the very act of dedicating the temple, 1Ki 8:27.—ὁ Ὕψιστος, the Highest) An appropriate appellation. He is not to be contained by any edifice.—ἐν χειροποιήτοις, in what are made with hands) This is the ancient reading,[53] to which the more modern authorities have added ΝΑΟῖς, from ch. Act 17:24: ΧΕΙΡΟΠΟΊΗΤΑ is wont to be used by the LXX. absolutely for idols; also for shrines or sanctuaries, Isa 16:12. And most elegantly Stephen abstains from the term ναοῖς, refuting thus their superstition. The Divine manufacture (making with hands), is the whole universe of things, Act 7:50.

[53] This reading is preferred both by the margin of the Ed. 2 and by the Vers. Germ., though the larger Ed. judged differently.—E. B.

So ABCDE Vulg. But Rec. Text adds ναοῖς, without any of the oldest authorities.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_7:48-50. Nevertheless this ᾠκοδόμ. αὐτῷ οἶκον (Act_7:47) is not to be misused, as if the presence of the Most High (observe the emphatic prefixing of ὁ ὕψιστος, in which lies a tacit contrast of Him who is enthroned in the highest heavens to heathen gods) were bound to the temple! The temple-worship, as represented by the priests and hierarchs, ran only too much into such a misuse. Comp. Joh_4:20 ff.

χειροποιήτοις] neuter: in something which is made by hands, Act_17:24. Comp. LXX. Isa_16:12; 2Ch_6:18.

Act_7:49-50 contain Isa_66:1-2, slightly deviating from the LXX.

ὁ οὐρανὸς … ποδῶν μου] a poetically moulded expression of the idea: heaven and earth I fill with my all-ruling presence. Comp. Mat_5:34; 1Ki_8:27. Thus there cannot be for God any place of His rest (τόπ. τῆς καταπαύσ.), any abode of rest to be assigned to Him.

οἰκοδομήσετε] The future used of any possible future case. Baur[210] and Zeller have wrongly found in these verses a disapproving judgment as to the building of the temple, the effect of which had been to render the worship rigid; holding also what was above said of the tabernaclethat it was made according to the pattern seen by Mosesas meant to disparage the temple, the building of which is represented as a corruption of the worship of God in its own nature free, bound to no fixed place and to no rigid external rites (Zeller). Such thoughts are read between the lines not only quite arbitrarily, but also quite erroneously, as is evident from Act_7:46, according to which the building of Solomon appears as fulfilment of the prayer of David, who had found favour with God; comp. 1Ki_8:24. The prophetical quotation corresponds entirely to the idea of Solomon himself, 1Ki_8:27. The quotation of the prophetic saying was, moreover, essentially necessary for Stephen, because in it the Messianic reformation, which he must have preached, had its divine warrant in reference to the temple-worship.

[210] With whom Schneckenburger in the Stud. u. Krit. 1855, p. 528 ff., concurred, ascribing to Stephen a view akin to Essenism.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 7:48 . ἀλλʼ οὐχ : But the presence of the Most High (in contrast to the smallness of any building made by hands) was not so confined the previous words must not be misunderstood by Stephen’s hearers. Solomon’s οἶκος might have given the idea of greater permanency, but still Isaiah had taught, Isa 66:1-2 , and even the builder of the temple, Solomon himself, had acknowledged that God was not confined to any single place of worship, 1 King Act 8:27 , 2Ch 6:18 (Hackett), cf. also David’s prayer, 1Ch 29:10-19 . ἐν χειροποιήτοις ναοῖς κατοικεῖ omit ναοῖς , probably an exegetical addition, cf. Act 17:24 , where the word is found. The omission makes the contrast with οἶκος still more emphatic. “But Solomon … a house , howbeit the Most High dwelleth not in houses made with hands” (R.V.). For χειροποίητος and ἀχειρ . see Westcott on Heb 9:11 ; Heb 9:24 . Both words occur in Mar 14:58 , in the charge of the false witness against our Lord. In the LXX χειροποίητος is used several times of idols made with hands, and occasion ally found in classical Greek. Weiss compares as a parallel with its use here Isa 16:12 (see R.V.), but the meaning is doubtful. ὁ ὕψιστος , emphatic Solomon’s building a house must not be misunderstood see too Act 7:49 . ὁ ὕψ ., Act 16:17 , used here absolutely ( cf. Luk 1:32 ; Luk 1:35 ; Luk 1:76 ; Luk 6:35 , without the article), so often in LXX, 2Sa 22:14 , Psa 17:13 , and often in Psalms, Isa 14:14 , Sir 12:6 , etc. R.V. writes “Most High,” instead of A.V. “most High,” thus making the proper name of God more emphatic, cf. Winer-Schmiedel, p. 172 so in classical Greek Ζεὺς ὕψιστος ; ὁ ὕψιστος θεός in Greek inscriptions of Asia Minor; for the Hebrew equivalents, see Grimm-Thayer, sub v. St. Stephen’s words apparently impressed at least one of his hearers, for the same thought is reproduced in the words of St. Paul at Athens, where he asserts the same truth, and makes St. Stephen’s words as it were his text to emphasise the real power and worship of God: “atque similiter hic Judæi atque illic Græci castigantur” (Blass), cf. the teaching of our Lord in Joh 4:21 (and see Flumptre’s note on this passage in Acts). καθὼς ὁ προφ ., Isa 66:1-2 (LXX). The quotation is almost identical with few slight changes, as e.g. ,

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 48. The Most High dwelleth not in temples made with hands] Here St. Stephen evidently refers to Solomon's speech, 1Kg 8:27. But will God indeed dwell on the earth? Behold, the heaven, and the heaven of heavens cannot contain thee, how much less this house that I have builded? Both Solomon and St. Stephen mean that the majesty of God could not be contained, not even in the whole vortex of nature; much less in any temple which human hands could erect.

As saith the prophet] The place referred to is Isa 66:1-2 : Thus saith the Lord, the heaven is my throne, and the earth my footstool. Where is the house that ye build unto me? And where is the place of my rest, &c., with which the quotation by Stephen agrees.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(48) Howbeit the most High dwelleth not in temples.—The sequel shows the impression which these words made on the hearers. Stephen had risen to the truth which, though it had been proclaimed before, had been practically dormant. It broke down the thought of any exclusive holiness in the Temple, and therefore placed its downfall among the chances and changes which might be involved in God’s chastisement of the people, and His education of mankind. The inference which we have seen reason to draw as to the probability of some connection, direct or indirect, between Stephen and the Samaritans (see Notes on Act_7:16 and Act_6:5), suggests the thought that we may trace here something like an echo of the teaching of our Lord in His dialogue with the woman of Samaria (Joh_4:21-23). It is a fact of singular interest to note how one who now listened to the words as applied to the Temple of the God of Israel, afterwards embraced them in all their fulness, and used them as his text in asserting the truth they embodied as against the Temples of Zeus and Athenè (Act_17:24).

As saith the prophet.—The truth which Stephen asserted had been uttered in the very dedication prayer of the Temple (1Ki_8:27). The builder of the Temple had himself felt that it was the witness not of a localised but a universal Presence. But he turns to what might seem to his hearers a yet higher authority—to the great prophet (Isa_66:1-2), who was preeminently the preacher of glad tidings, and who had closed his mission with the utterance of the truth that, whatever glory and greatness might attach to the Temple in Jerusalem, the prayer of him that was “poor and of a contrite spirit” was equally acceptable wherever it might be offered. The words were full of deep meaning in themselves. They were yet more significant as showing that the thoughts of Stephen had been turned to that great close of a great work, and that he must thus have been led to that wider vision of the future when all nations and tongues should be gathered to see the glory of the Eternal; and the work of Israel, especially of those who, like himself, belonged to the Dispersion, should be to declare His glory to the Gentiles, and when they, too, should be accepted as priests and Levites in the true Temple (Isa_66:21). Here also we may think of him as anticipating the widest and highest teaching of St. Paul.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet] The oldest authorities omit temples. We must supply some English word to complete the sense; perhaps houses. Stephen allows that in the days of Solomon there seemed to be a more permanent abode appointed for God’s worship, but instantly points out that God through His prophet (Isa_66:1-2) had taught that He was not controlled by or confined to any place.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Heaven is my throne,.... There is the seat of the divine Majesty; there his glory is most conspicuous; there he keeps his court, that is his palace; and there are his attendants, the angels; and from thence are the administrations of his regal power and government, over the whole world:

and earth is my footstool; which is under his feet, is subject to him, and at his dispose, and which he makes use of at his pleasure: these things are not to be literally understood, but are images and figures, representing the majesty, sovereignty, and immensity of God; who is the maker of all things, the governor of the universe, and is above all places, and not to be contained in any:

what house will ye build me? saith the Lord; or where can any be built for him, since he already takes up the heaven and the earth? what house can be built by men, or with hands, that can hold him, or is fit for him to dwell in?

or what is the place of my rest? not in any house made with hands, but in the church among his saints, who are the temples of the living God; and this is his rest for ever, and here will he dwell, because he has chosen and desired them, and built them up for an habitation for himself,

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

Ver. 48. Howbeit, the Most High dwelleth not] This he subjoineth, because the Jews bore themselves so bold upon the temple, and made such ado about it, as if God were tied to it (as the Chinese chain their gods, that they may be sure of them), crying, "The temple of the Lord, the temple of the Lord," when they little respected the Lord of the temple. The disciples also were taxed with this error, Mat 24:1, and thought that the temple and the world must needs end together; quasi absque stationibus non staret mundus. But our Saviour undeceiveth them there.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Howbeit - But. Stephen was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that it had been built by the command of God. But he “now” adds that God does not need such a temple. Heaven is his throne; the universe his dwelling-place; and “therefore” this temple might be destroyed. A new, glorious truth was to be revealed to mankind, that God was not “confined” in his worship to any age, or people, or nation. In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might be maintained that the time would come when that temple would be destroyed, and when God might be worshipped by all nations.

The Most High - God. This sentiment was expressed by Solomon when the temple was dedicated, 1Ki 8:27.

As saith the prophet - Isa 66:1-2. The place is not literally quoted, but the sense is given.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But the most High dwelleth not in houses made by hands. God is every where, nor is his presence confined to the temple, which was already once destroyed; and what if it be destroyed again, as Christ foretold? God must still be adored, worshipped and served, as he was before the temple was first built, which was only by Solomon. (Witham) --- Dwelleth not in houses. That is, so as to stand in need of earthly dwellings, or to be contained or circumscribed by them. Though otherwise, by his immense divinity, he is in our houses, and every where else; and Christ in his humanity dwelt in houses: and is now on our altars. (Challoner) ---It is not so much for God, as for ourselves, that we build temples, and it is a pure effect of his goodness and mercy, that he permits us to build them to him. Places consecrated in a particular manner to his service, where he gives the most sensible marks of his presence, are of assistance to us, when we render our homage, address our vows, and offer our prayers to the Deity. St. Stephen’s design in this part of his discourse, is to prove that the true religion may subsist without the temple; therefore, that he could not be guilty of blasphemy, supposing he had even used the words which the malice of the Jews put into his mouth, that Jesus of Nazareth would destroy this place. (Chap. vi. 14.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This is also St. Paul’s doctrine, Act 17:21, which divers amongst the wiser heathens were persuaded of; for God cannot be comprehended in any place, no, not where he is worshipped; and therefore they did foolishly conceive that the worship of God was so tied to the temple, as if he himself had been included in it.

In temples; the primitive Christians abstained from calling the places of their assembling by the name of temples; and were charged by their pagan enemies for having no altars, or temples, or images.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

48. Howbeit—Nevertheless Although Solomon built the house for God, yet (as the following verses affirm) God cannot be circumscribed by an earthly building. And the first clause of this verse is a condensation of what Solomon himself says in 1Ki_8:27, and 2Ch_6:1-2; 2Ch_6:18 : “Will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded!” Saith the prophet—Isa_66:1-2. Stephen makes the quotation nearly exact from the Septuagint.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Houses (in italics) for temples, A.V. and T.R. The word naoiv (here, but not in Act_17:24) is omitted in the R.T. in Isa_16:12.

LXX (quoted by Meyer), ceiropoihta (plural) is used without a substantive for the "sanctuary" (vwODqmi) of Moab. For the sentiment that the infinite God, Creator of heaven and earth, cannot be contained in a house built by the hands of men, see also 2Ch_6:18, as well as the passages above quoted. Stephen justifies himself from the charge of having spoken blasphemous words against the temple by citing Isa_66:1.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Yet the Most High inhabiteth not temples made with hands - As Solomon declared at the very dedication of the temple, 1 Kings viii, 27. The Most High - Whom as such no building can contain. Isaiah lxvi, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 44

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

48. Howbeit the Most High dwelleth not. See 2 Chron. 6:18. The argument is that the tabernacle was laid aside for the temple by God's command; that God does not confine himself in any house made with hands, and hence the temple also might be laid aside. God's real temple was greater than the building they reverenced so superstitiously. See Isa. 66:1–2.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

48. ναοῖς omitted with אABCDE. Vulg. has ‘in manufactis’ only.

48. οὐχ … ἐν χειροποιήτοις κατοικεῖ, dwelleth not in places made with hands. Stephen allows that in the days of Solomon there seemed to be a more permanent abode appointed for God’s worship, but instantly points out that God through His prophet (Isa 66:1-2) had taught that He was not controlled by or confined to any place.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

48.] But, though Solomon built Him an house, we are not to suppose, for all that, that He is confined to earthly spots.

καθὼς ὁ πρ. λ.] We have in substance the same declaration by Solomon himself at the dedication of his temple, 1Ki 8:27; see also the beautiful prayer of David, 1Ch 29:10-19. The citation is freely from the LXX.

The student will not fail to be interested in observing the apparent reference to this declaration in Stephen’s apology, by St. Paul, ch. 17:24.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The Most High. In contrast with heathen gods, who were confined to their temples.

Temples made with hands [χειροποιητοις ναοις] . The best texts omit naoiv, temples. The meaning is more general : in things made with hands. The expression is, however, used of a sanctuary in Isa 16:12 : "Moab shall come to his sanctuary [τα χειροποιητα] ." The phrase work, or works of men's hands, is common in the Old Testament of idols. See Deu 4:28; 2Ki 19:18; 2Ch 32:19; Psa 115:4. Compare Mr 14:58; Eph 2:11; Heb 9:11, 24; 2Co 5:1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.