“Deus, qui fecit mundum, et omnia quæ in eo sunt, hic cæli et terræ cum sit Dominus, non in manufactis templis habitat,”
“God that made the world and all things therein , seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;”
“The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples made by human hands.”
“The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands,”
“The God that made the world and all things 3956, 1722 therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;”
God…dwelleth not in temples. He who is infinite cannot be confined to space; nor stand in need of what human hands can furnish. Temples are not for God, but for man. It is the latter who derives assistance from them. The same may be observed of all exterior acts of worship. They are serviceable, inasmuch as they proceed from, or powerfully assist, interior devotion, by the impressions which exterior objects leave upon the soul. The reciprocal action of one upon the other, in our present state of existence, is great and inevitable. (Haydock) See chap. vii. above, ver. 48. — God, indeed, dwelleth in the temple, yes, and in the soul of the just man, but he is not confined there, as the idols were to their temples. Hence the prayer of Solomon at the consecration of the temple: if heaven, and the heaven of heavens cannot contain thy immensity, how much less this house, which I have erected? God dwelleth there, then, to receive the prayers and sacrifices of the faithful, but not as though he needed any thing. See ver. 25. — God is not contained in temples; so as to need them for his dwelling, or any other uses, as the heathens imagined. Yet by his omnipresence, he is both there and every where. (Challoner)
Verses 22-31 Here we have a sermon to heathens, who worshipped false gods, and were without the true God in the world; and to them the scope of the discourse was different from what the apostle preached to the Jews. In the latter case, his business was to lead his hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the former, it was to lead them, by the common works of providence, to know the Creator, and worship Him. The apostle spoke of an altar he had seen, with the inscription, "TO THE UNKNOWN GOD." This fact is stated by many writers. After multiplying their idols to the utmost, some at Athens thought there was another god of whom they had no knowledge. And are there not many now called Christians, who are zealous in their devotions, yet the great object of their worship is to them an unknown God? Observe what glorious things Paul here says of that God whom he served, and would have them to serve. The Lord had long borne with idolatry, but the times of this ignorance were now ending, and by his servants he now commanded all men every where to repent of their idolatry. Each sect of the learned men would feel themselves powerfully affected by the apostle's discourse, which tended to show the emptiness or falsity of their doctrines.
“Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.”
“And he answered him: I lift up my hand to the Lord God the most high, the possessor of heaven and earth,”