Stephen abruptly, yet most appropriately, turns his audience's attention to the tabernacle of the Testimony. In the book of Exodus the golden calf incident intervenes between the giving of instructions about the tabernacle and its construction (Ex 25—27; 32—33; 36—38). In fact, Stephen develops a strong contrast between the idolatry condemned by Amos—the shrine [skene] of Molech and the idols (typous)—and the tabernacle [skene] of the Testimony constructed according to the pattern (typon) God gave Moses (Acts 7:43, 44). The tabernacle of the Testimony was God's provision of a structure for true worship. It contained the ark of testimony, a box holding the ten commandments written on stone (see Ex 25:10, 16, 21-22).

Again God took the initiative in revealing how he was to be approached. He enabled the Israelites to take the tent into the land under Joshua's leadership. God created a safe environment for his worship by expelling the nations already in Canaan (see Josh 23:9; 24:18). The promise made to Abraham so many generations before thus came true, and was maintained even until the days of David (Acts 7:7).

Like Joseph, David found favor in God's sight (compare v. 9; 13:22; 1 Sam 13:14). He asked that he might find a dwelling place (skenoma) for the house of Jacob (NIV mg). Skenoma is an ambiguous term, so it is difficult to know whether Stephen intends David to speak of the tabernacle or of the temple (Marshall 1980:146). From the Old Testament accounts, however, we know that David desired to prepare a more permanent structure (2 Sam 7:2-16; 1 Chron 17:1-14).

If God had granted David's request, God's covenant dynamic would have been violated, for this transcendent, sovereign God always takes the initiative and makes all the provisions for worship. God denied David's request but promised him that his son Solomon would build a house for him (2 Sam 7:11-16) and that God would establish Solomon's house.

Stephen qualifies and completes this thought with a slight break as he announces, But it was Solomon who built the house for him (Acts 7:47). He then immediately introduces a strongly contrasting thesis: However, the Most High does not live in houses made by men. This assertion that the transcendent God (compare Lk 2:14; 19:38) is not confined to things "made with human hands" would have jolted his hearers. The Jews commonly used "made with human hands" to refer to idol worship (Sibylline Oracles 14:62; Is 31:7; Wisdom of Solomon 14:8). To apply this phrase to the temple could well enrage them.

But Stephen's thinking is biblical, as the subsequent Old Testament quote shows (Is 66:1-2/Acts 7:49-50; compare 1 Kings 8:27). God's transcendence and role as Creator of all demonstrate his self-sufficiency. He can never be finally dependent on humans, not even if they build him a temple (Acts 17:24-25).

If this is Stephen's point, we need not conclude that in the process he rejects the temple itself as apostasy (Haenchen 1971:285) or as inappropriate for the pilgrim people of God (Bruce 1990:206). And he does not balance his negative statement with a positive one, so that we know what replaces the temple. God's transcendence, his reign in heaven above, as Stephen will shortly see and testify to, must be the controlling perspective for any proper use of a house of worship (7:55-56; Sylva 1987; 1 Kings 8:17-20, 27-53).

Stephen has effectively answered the second charge, that he speaks blasphemy against "God" and "this holy place" (Acts 6:11, 13). In so doing he identifies the real blasphemers: anyone who so venerates the temple that it ceases to be a place where the transcendent God is glorified and becomes a place where self-glorying men take pride in what they have done for God.

Today too the church may face the temptation of an "edifice complex," assuming that unless a visible structure for the worship of God is raised and maintained, we haven't truly worshiped or borne an effective witness. Stephen gives us perspective. Remember, it is the transcendent God we are worshiping. He does not need our buildings to receive our praise. We may need them to facilitate worship and witness. But we must make sure we need them and use them for the right reason.