Exegetical and Hermeneutical Commentary of Acts 7:48
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is also St. Pauls 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Howbeit the most High dwelleth not in temples made with hands,…. Such an one as Solomon’s was; he did indeed dwell in his temple, but he was not confined to it, nor included in it, or circumscribed by it; and so much Solomon himself suggests, when he expresses his wonder at his dwelling on earth, seeing the heaven of heavens could not contain him, and still less the house which he had built, 1Ki 8:27, , “the most High”, is one of the names of God, Ge 14:18 the Apostle Paul says the same of God as Stephen does here; Ac 17:24 “as saith the prophet”; the prophet Isaiah, Isa 66:1.
Fuente: John Gill’s Exposition of the Entire Bible
Howbeit (‘). By contrast with what Solomon did and David planned. Note emphatic position of “not” (‘ ), “But not does the Most High dwell.” The presence of the Most High is not confined in any building, even one so splendid as Solomon’s Temple as Solomon himself foresaw and acknowledged in his prayer (1Kgs 8:27; 2Chr 6:18).
In houses made with hands ( ). No word here for “houses” or “temples” in correct text ( temples in Textus Receptus). Literally, “In things made with hands” (, hand, , verbal adjective of ). It occurs in Mr 14:58 of the temple and of the sanctuary of Moab (Isa 16:12). It occurs also in Acts 7:24; Heb 9:11; Heb 9:24; Eph 2:11. Common in the old Greek.
The prophet ( ). Isa 66:1. Isaiah taught plainly that heaven is God’s throne.
Fuente: Robertson’s Word Pictures in the New Testament
The Most High. In contrast with heathen gods, who were confined to their temples.
Temples made with hands [ ] . 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 [ ] .” 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Howbeit the most High dwelleth not,” (all’ ouch ho hupsistos katoikei) “But the most High (God) dwells not at all;” But the most High God is not restricted to an earthly sanctuary, He is not exclusively present in one place at any time. He is an omni-present, everywhere existing God, 1Ki 8:26-29.
2) “In temples made with hands;” (en cheiropoietois) “in places made by hand,” in hand-made or hand-built places only, though He may appear there; He is not limited in His being or works to an hand-made place of worship, no matter what spacious or costly splendor it may have, Isa 66:2; Act 17:24.
3) “As saith the prophet,” (kathos ho peophetes) “Just as the prophet says,” asserts or declares, 2Ch 2:6; 2Ch 6:17-21; Isa 66:1-2.
Fuente: Garner-Howes Baptist Commentary
(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 Gods 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 Athen (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 authorityto 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘However the Most High does not dwell in houses made with hands; as says the prophet,’
Thus the Temple was an error, a concession allowed by God but not really adequate (2Sa 7:6-7). The Most High does not dwell in houses made with hands, as the prophets have made clear. They had thrust aside God’s God-given provision and had made their own kind of provision. The title ‘Most High’ was regularly used in relation to the nations. Thus Stephen is emphasising here that God is the God of all men, not to be limited to Jerusalem. And secondly the title also stresses why He cannot be confined to a permanent house built in Jerusalem, He is ‘most High’. (Isaiah’s vision had resolved it by raising it above all mountains. That carried the similar intention of lifting it out of its earthiness).
The phrase ‘made with hands’ is intentionally derogatory. The Tabernacle had been made by sanctified and willing hands empowered by the Spirit according to God’s pattern (Exo 30:30-35). But the Temple was very much a building of earth, with its foreign designer, enforced labour and earthly ostentation. ‘Made with hands’ is used in Act 17:14 where it describes Temples not fit for God’s habitation, and in Act 19:26 where Paul denigrates ‘gods’ that are ‘made with hands’. See also Heb 9:11; Heb 9:24. What is made with hands is the very opposite of what God, ‘the Most High’, is.
Fuente: Commentary Series on the Bible by Peter Pett
Act 7:48-50 . Nevertheless this . (Act 7:47 ) is not to be misused, as if the presence of the Most High (observe the emphatic prefixing of , 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.
] 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.
] 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 ( . .), any abode of rest to be assigned to Him.
] 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 tabernacle that it was made according to the pattern seen by Moses as 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
48. ] But, though Solomon built Him an house, we are not to suppose, for all that, that He is confined to earthly spots .
. .] 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. Act 17:24 .
Fuente: Henry Alford’s Greek Testament
Act 7:48 . : 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 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 . omit , probably an exegetical addition, cf. Act 17:24 , where the word is found. The omission makes the contrast with still more emphatic. “But Solomon a house , howbeit the Most High dwelleth not in houses made with hands” (R.V.). For and . 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 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. , emphatic Solomon’s building a house must not be misunderstood see too Act 7:49 . ., 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 ; 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 Judi atque illic Grci castigantur” (Blass), cf. the teaching of our Lord in Joh 4:21 (and see Flumptre’s note on this passage in Acts). ., Isa 66:1-2 (LXX). The quotation is almost identical with few slight changes, as e.g. ,
Fuente: The Expositors Greek Testament by Robertson
Howbeit, &c. Read, “But not the Most High in hand-made temples dwelleth”. The “not”stands first by Figure of speech Anastrophe. App-6.
the Most High. Greek. hupsistos. This, as a title of Deity, occurs nine times. See Luk 1:32.
Temples. The texts omit.
made with hands. Greek. cheiropoietos. Here, Act 17:34. Mar 14:58. Eph 2:11. Heb 9:11, Heb 9:24.
Fuente: Companion Bible Notes, Appendices and Graphics
48.] But, though Solomon built Him an house, we are not to suppose, for all that, that He is confined to earthly spots.
. .] 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 Stephens apology, by St. Paul, ch. Act 17:24.
Fuente: The Greek Testament
Act 7:48. , 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.- , the Highest) An appropriate appellation. He is not to be contained by any edifice.- , in what are made with hands) This is the ancient reading,[53] to which the more modern authorities have added , from ch. Act 17:24 : 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 , 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 , without any of the oldest authorities.-E. and T.
Fuente: Gnomon of the New Testament
the most High: Deu 32:8, Psa 7:17, Psa 46:4, Psa 91:1, Psa 91:9, Psa 92:8, Dan 4:17, Dan 4:24, Dan 4:25, Dan 4:34, Hos 7:16
dwelleth: Act 17:24, Act 17:25, 1Ki 8:27, 2Ch 2:5, 2Ch 2:6, 2Ch 6:18
as: Isa 66:1, Isa 66:2
Reciprocal: Gen 14:18 – the most Deu 12:5 – habitation 1Ki 6:14 – General 1Ch 17:12 – He shall Psa 68:5 – in his Psa 92:1 – most Eze 43:7 – the place of my throne Dan 5:18 – the most Mar 14:58 – General Col 2:11 – without Heb 9:11 – not made
Fuente: The Treasury of Scripture Knowledge
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Act 7:48. God permitted Solomon to build the temple to replace the tabernacle. That was not because He wanted a better building in which to dwell for he does not dwell (“settle down”) in man-made temples. Saith the prophet is reference to Isa 66:1. He uses earthly structures only as a place for people to meet with him spiritually.
Fuente: Combined Bible Commentary
Act 7:48. Howbeit the Most High dwelleth not in temples. The temple was built at last, but the wise king, its builder, at the solemn dedication, seemed to foresee the superstitious reverence with which they afterwards came to regard this work of mans hand, when, in his beautiful prayer to Jehovah, he asked: If God would indeed dwell with men on earth; behold, heaven and the heaven of heavens cannot contain Thee, much less the house which I have built. The Isaiah words quoted by Stephen were the burden of all the prophecies, The people had ever loved the Temple more than the God of the Temple, and its ritual more than a self-denying life. This is what Stephen had been teaching, and the martyr knew that for him there was no pardon; they had slain the prophets for the same thing: they would, he felt too surely, slay him now.
Fuente: A Popular Commentary on the New Testament
Act 7:48-50. Howbeit , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 44
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Stephen hastened to clarify that the Most High God, for whom a suitable house was certainly a reasonable desire, does not restrict Himself to a habitation constructed by humans. Solomon himself had acknowledged this when he dedicated the temple (cf. 1Ki 8:27; Isa 66:1-2).
"Judaism never taught that God actually lived in the temple or was confined to its environs but spoke of his ’Name’ and presence as being there. In practice, however, this concept was often denied. This would especially appear so to Stephen, when further divine activity was refused out-of-hand by the people in their preference for God’s past revelation and redemption as symbolized in the existence of the temple." [Note: Longenecker, p. 346.]
Stephen quoted Isa 66:1-2 for support. He referred to Isaiah as "the prophet." As a prophet Isaiah was worthy of as much respect as Moses. Significantly the last part of Isa 66:2 says that God esteems those who are humble and contrite in spirit and who tremble at His word. Stephen left this timely and powerful challenge unstated for his hearers.
"It would seem that these verses form the real thrust of Stephen’s speech. In quoting with approval Isaiah’s words, Stephen would appear to imply that, as Christ is the new Moses, he is also the new Temple. In him and through him alone can men approach God." [Note: Neil, p. 114. Cf. John 2:19, 21; Ephesians 2:19-22; Hebrews 9:1-10; 1 Peter 2:5.]
Stephen reminded the Sanhedrin that the temple, which they venerated excessively, was not the primary venue of God’s person and work. He was arguing that Jesus was God’s designated replacement for the temple, as the writer of the Epistle to the Hebrews also taught.
There have been three major interpretations of Stephen’s view of the temple: God would replace it, God had rejected it, or God is above it. All three views are implications of Stephen’s words. [Note: See Dennis D. Sylva, "The Meaning and Function of Acts 7:46-50," Journal of Biblical Literature 106:2 (1987):261-75.]
"Throughout his speech he has, of course, been undermining the superstition which exalted a place of worship. The first great revelations of God had, in fact, taken place in foreign lands, Ur, Sinai, Midian, long before the temple existed (2-4, 29-34, 44-50)." [Note: Blaiklock, p. 77.]