God’s
presence as transcending “handmade [humanly constructed] temples” (ouk en cheiropoiētois naois) recalls
Stephen’s assertion (7:48) but also echoes the long-standing pagan critique of
temples and cultic images. [110] God as needing nothing from humans
resonates with both Jewish and pagan sensibilities. [111] (Carl R. Holladay, Acts: A Commentary
[The New Testament Library; Louisville, Jy.: Westminster John Knox Press,
2016], 343-44)
Notes for the Above:
[110] Compare Ps.-Heraclitus, Fourth Ep. (in Attridge 58–59, lines
10–18), insisting that god is not wrought by hands, is not “shut up in
temples,” instead “the whole world is [god’s] temple.” Attridge (13–23) gives a
compact summary of the pagan critique from the pre-Socratics forward, with
numerous examples.
[111] See Let. Aris. 211; esp. 2 Macc 14:35, “O
Lord of all, though you have need of nothing, you were pleased that there
should be a temple for your habitation among us.” Seneca (Ep. 95.47–50) criticizes popular worship practices—e.g., lighting
lamps, scraping flesh, offering sacrifices and prayers—claiming that the gods
do not need humans to serve them. (Carl R. Holladay, Acts: A Commentary [The New Testament Library;
Louisville, Jy.: Westminster John Knox Press, 2016], 343-44)
Letter of Aristeas 211
(The king)
agreed with him and said to the next guest, “What is the definition of
kingship?” The reply was, “Real self-mastery, not being carried away by wealth
and glamour, nor having, as a result, overweening or unworthy ambitions—(that
would be kingship) if you reasoned well. You have everything you need at hand.
God likewise does not want anything and yet is merciful. You too must think in
human terms, do not desire overmuch, but only what is sufficient for reigning.
(OT 2:26-27)
2 Maccabees 14;35-36 (NRSV)
“O Lord of
all, though you have need of nothing, you were pleased that there should be a
temple for your habitation among us; so now, O holy One, Lord of all holiness,
keep undefiled forever this house that has been so recently purified.”