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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 20:22–26. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses having gone into the thick darkness, where God was, God there spoke in his hearing only, privately and without terror, all that follows hence to the end of ch. 23, which is mostly an exposition of the ten commandments; and he was to transmit it by word of mouth first, and afterwards in writing, to the people. The laws in these verses related to God's worship.
I.They are here forbidden to make images for worship (Exo 20:22, Exo 20:23):
You have seen that I have talked with you from heaven (such was his wonderful condescension, much more than for some mighty prince to talk familiarly with a company of poor beggars); now you shall not make gods of silver.
1.This repetition of the second commandment comes in here, either (1.) As pointing to that which God had chiefly in view in giving them this law in this manner, that is, their peculiar addictedness to idolatry, and the peculiar sinfulness of that crime. Ten commandments God had given them, but Moses is ordered to inculcate upon them especially the first two. They must not forget any of them, but they must be sure to remember those. Or, (2.) As pointing to that which might properly be inferred from God's speaking to them as he had done. He had given them sufficient demonstration of his presence among them; they needed not to make images of him, as if he were absent. Besides, they had only seen that he talked with them; they had seen no manner of similitude, so that they could not make any image of God; and his manifesting himself to them only by a voice plainly showed them that they must not make any such image, but keep up their communion with God by his word, and not otherwise.
2.Two arguments are here hinted against image-worship: - (1.) That thereby they would affront God, intimated in that, You shall not make with me gods. Though they pretended to worship them but as representations of God, yet really they made them rivals with God, which he would not endure. (2.) That thereby they would abuse themselves, intimated in that, "You shall not make unto you gods; while you think by them to assist your devotion, you will really corrupt it, and put a cheat upon yourselves." At first, it should seem, they made their images for worship of gold and silver, pretending, by the richness of those metals, to honour God, and, by the brightness of them, to affect themselves with his glory; but, even in these, they changed the truth of God into a lie, and so, by degrees, were justly given up to such strong delusions as to worship images of wood or stone.
II.They are here directed in making altars for worship:
it is meant of occasional altars, such as they reared now in the wilderness, before the tabernacle was erected, and afterwards upon special emergencies, for present use, such as Gideon built (Jdg 6:24), Manoah (Jdg 13:19), Samuel (Sa1 7:17), and many others. We may suppose, now that the people of Israel were, with this glorious discovery which God had made of himself to them, that many of them would incline, in this pang of devotion, to offer sacrifice to God; and, it being necessary to a sacrifice that there be an alter, they are here appointed,
1.To make their altars very plain, either of earth or of unhewn stone, Exo 20:24, Exo 20:25. That they might not be tempted to think of a graven image, they must not so much as hew into shape the stones that they made their altars of, but pile them up as they were, in the rough. This rule being prescribed before the establishment of the ceremonial law, which appointed altars much more costly, intimates that, after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel-worship should not be performed with external pomp and gaiety. The beauty of holiness needs no paint, nor do those do any service to the spouse of Christ that dress her in the attire of a harlot, as the church of Rome does: an altar of earth does best.
2.To make their altars very low (Exo 20:26), so that they might not go up by steps to them. That the higher the altar was, and the nearer heaven, the more acceptable the sacrifice was, was a foolish fancy of the heathen, who therefore chose high places; in opposition to this, and to show that it is the elevation of the heart, not of the sacrifice, that God looks at, they were here ordered to make their altars low. We may suppose that the altars they reared in the wilderness, and other occasional altars, were designed only for the sacrifice of one beast at a time; but the altar in Solomon's temple, which was to be made much longer and broader, that it might contain many sacrifices at once, was made ten cubits high, that the height might bear a decent proportion to the length and breadth; and to that it was requisite they should go up by steps, which yet, no doubt, were so contrived as to prevent the inconvenience here spoken of, the discovering of their nakedness thereon.
III.They are here assured of God's gracious acceptance of their devotions, wherever they were paid according to his will (Exo 20:24):
In all places where I record my name, or where my name is recorded (that is, where I am worshipped in sincerity), I will come unto thee, and I will bless thee. Afterwards, God chose one particular place wherein to record his name: but that being taken away now under the gospel, when men are encouraged to pray every where, this promise revives in its full extent, that, wherever God's people meet in his name to worship him, he will be in the midst of them, he will honour them with his presence, and reward them with the gifts of his grace; there he will come unto them, and will bless them, and more than this we need not desire for the beautifying of our solemn assemblies.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
To make an altar of earth for the Lord is to place our hope in the incarnation of the Mediator. Our gift is accepted by God when, on this altar, our humility rests whatever it does upon faith in the Lord’s incarnation. We place the gift we offer on an altar made of earth if we base all our actions on faith in the Lord’s incarnation. Exposition of the Old and New Testament, Exodus
To make an altar of earth for the Lord is to place our hope in the incarnation of the Mediator. Our gift is accepted by God when, on this altar, our humility rests whatever it does upon faith in the Lord’s incarnation. We place the gift we offer on an altar made of earth if we base all our actions on faith in the Lord’s incarnation.
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Summary
Exodus 20:24 provides foundational instructions for Israelite worship immediately following the Decalogue, emphasizing simplicity, accessibility, and the profound promise of God's tangible presence and blessing. It outlines the acceptable construction of altars and the types of sacrifices to be offered, establishing a direct link between obedient worship and divine communion. This verse sets the stage for Israel's covenant relationship with Yahweh, revealing His desire for genuine encounter over human grandeur, and His commitment to meet His people where His name is honored.
Context
Literary Context
Exodus 20:24 serves as a crucial bridge from the thunderous pronouncement of the Ten Commandments in Exodus 20:1-17 to the detailed covenant stipulations and cultic laws that comprise the Book of the Covenant (Exodus 20:22-23:33). Specifically, it is part of God's direct address to Moses after the people's fear at Sinai, where they requested Moses to mediate God's words (Exodus 20:18-21). This verse, along with Exodus 20:25-26, provides the initial, fundamental guidelines for building altars, preceding the elaborate instructions for the Tabernacle and its sacrificial system detailed in later chapters of Exodus and Leviticus. It underscores that even before a permanent sanctuary, God desired a simple, accessible means for His people to approach Him in worship, emphasizing the principles of worship that would endure throughout their history.
Historical & Cultural Context
At the time of the Exodus, Israel was emerging from centuries of slavery in Egypt, a culture steeped in elaborate polytheistic worship, grand temples, and complex rituals often involving idolatry and even human sacrifice. Surrounding Canaanite cultures also practiced sophisticated, yet often morally corrupt, forms of worship. In stark contrast, God's command for an "altar of earth" or unhewn stones (Exodus 20:25) was a radical departure. It emphasized simplicity, purity, and the avoidance of human artistry that could lead to idolatry or pride, directly countering the pagan impulse to create impressive, human-made objects of worship. This instruction was given to a nomadic people, highlighting the portability and accessibility of worship, rather than restricting it to a single, fixed location. It also established a clear distinction between Yahweh's pure worship and the corrupted practices of the nations, setting the foundation for Israel's unique identity as God's covenant people.
Key Themes
This verse contributes significantly to several major theological themes within Exodus and the Pentateuch. Firstly, it highlights the theme of Divine Presence and Accessibility, demonstrating God's desire to dwell among His people and be approached by them, even in their wilderness wanderings. Secondly, it reinforces the theme of Covenant Relationship, as worship is presented as a reciprocal act within the covenant: human obedience in worship is met with divine presence and blessing. Thirdly, the command for a simple altar underscores the theme of Purity and Distinction in Worship, setting Israel's worship apart from the idolatrous and elaborate practices of surrounding cultures. Lastly, it introduces the foundational principles of Sacrifice and Atonement, which would become central to Israel's understanding of sin, forgiveness, and fellowship with God, as further developed in books like Leviticus.
Exposition and Analysis
Key Word Analysis
Derived from the verb zâbach (H2076), meaning "to slaughter" or "to sacrifice," a mizbêach is fundamentally a place designated for the offering of sacrifices to God. The specification "of earth" (H127, ʼădâmâh), or unhewn stones as clarified in Exodus 20:25, signifies simplicity, natural materials, and the avoidance of human shaping or tools that could "defile" the sacred space. This highlights God's preference for humble, natural worship over human grandeur or craftsmanship, which could be associated with pagan practices or pride in human achievement. The altar is not itself divine, but a divinely appointed means of approach.
The verb zâkar (H2142), meaning "to remember," "to mention," or "to cause to be remembered," is used here in the Hiphil stem, implying "to cause to be mentioned" or "to establish a memorial of My name." This is not merely God writing His name down, but actively establishing a place where His presence is invoked, His character is acknowledged, and His covenant is remembered and honored. It signifies a divine initiative to make Himself known and accessible to His people at specific, designated points of worship. God's "name" (H8034, shêm) represents His very character, authority, and presence.
From the root bârak (H1288), meaning "to kneel" and by implication "to bless God" (as adoration) or "to bless man" (as a benefit), this word encompasses divine favor, prosperity, well-being, and fruitfulness. In this context, it signifies God's benevolent outpouring upon His obedient worshipers. It's a reciprocal promise: as Israel approaches God in the prescribed manner, God promises to draw near and bestow His goodness, confirming the intimate and beneficial nature of the covenant relationship. This blessing is comprehensive, touching all aspects of life, both material and spiritual.
Verse Breakdown
"An altar of earth thou shalt make unto me"
This initial command establishes the fundamental requirement for approaching God in worship: a designated place for sacrifice. The material, "earth," emphasizes humility, simplicity, and accessibility, contrasting sharply with the elaborate altars of surrounding pagan cultures. It suggests that God's presence is not confined to grand structures but can be encountered in the most basic, unadorned settings, provided they are consecrated to Him. The command to "make unto me" underscores that the altar's purpose is exclusively for Yahweh's worship.
"and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen"
This clause specifies the purpose of the altar – for offering sacrifices – and lists the primary types of offerings and animals. "Burnt offerings" (H5930, ʻôlâh) were wholly consumed, signifying complete devotion and atonement for sin (Leviticus 1). "Peace offerings" (H8002, shelem) were for fellowship, thanksgiving, and vows, with portions shared by the worshiper, priests, and God (Leviticus 3). The inclusion of "sheep" (H6629, tsôʼn) and "oxen" (H1241, bâqâr) indicates common, accessible livestock, making sacrifice possible for various economic statuses and ensuring that the means of worship were available to all.
"in all places where I record my name I will come unto thee, and I will bless thee"
This is the profound promise that undergirds the entire instruction, revealing God's gracious initiative. God commits to manifesting His presence ("I will come unto thee") and bestowing His favor ("I will bless thee") wherever His name is invoked and honored through obedient worship. This promise is not limited to a single location but extends to "all places" where God chooses to reveal Himself, foreshadowing the Tabernacle and Temple, but also indicating a broader principle of divine accessibility to His worshiping people. It establishes a direct, reciprocal relationship between human obedience in worship and divine communion and blessing, highlighting God's faithfulness to His covenant.
Literary Devices
The verse employs several significant literary devices that enhance its theological message. Emphasis is achieved through the direct, imperative command regarding the altar's construction, immediately followed by the divine promise, highlighting the importance of both human obedience and God's gracious initiative. There is a clear Contrast between the simplicity of the "altar of earth" and the potential for human-made, elaborate structures, subtly critiquing the idolatrous and self-aggrandizing practices of surrounding nations. The phrase "where I record my name" functions as a form of Metonymy, where "My name" stands for God's very presence, character, authority, and self-revelation. The promise "I will come unto thee, and I will bless thee" serves as a powerful Covenant Formula, establishing a direct link between the people's worship and God's reciprocal action, reinforcing the conditional yet gracious nature of their relationship. This promise also contains Foreshadowing, pointing forward to the dwelling of God's presence in the Tabernacle and Temple, and ultimately, in Christ.
Theological and Thematic Connections
Exodus 20:24 lays a foundational theology of worship, emphasizing that true devotion is not about human grandeur or elaborate rituals, but about divine initiative and presence. It reveals God's desire for an accessible, unadorned means for His people to approach Him, where His name is honored and His presence is promised. This principle transcends the specific details of the Old Covenant sacrificial system, pointing to the enduring truth that God seeks genuine communion with His people, and that obedient, heartfelt worship is met with His benevolent presence and blessing. The simplicity of the altar underscores that the efficacy and sacredness of worship derive from God's command and promise, not from human artistry or effort, cultivating humility and dependence on the divine.
Reflection and Application
Exodus 20:24 offers timeless principles for our contemporary worship and spiritual lives. It challenges us to consider the true object and nature of our devotion. Are we seeking to impress God with our elaborate programs, or are we humbly seeking His presence in spirit and truth? The emphasis on simplicity reminds us that God values a sincere heart and obedience over outward show or human spectacle. It reassures us that wherever believers gather in His name, acknowledging His authority and seeking His face, God promises to draw near and bestow His blessing. This verse calls us to cultivate a worship that is authentic, accessible, and centered on God's revealed character, trusting that His presence is the ultimate reward for our devotion. It encourages us to prioritize genuine encounter with God, recognizing that His blessing flows from His gracious presence among His people.
Questions for Reflection
FAQ
Why did God command an "altar of earth" instead of something more elaborate?
God commanded an "altar of earth" (or unhewn stones, as clarified in Exodus 20:25) for several crucial reasons. Firstly, it emphasized simplicity and accessibility, ensuring that all Israelites, regardless of their wealth or skill, could construct an acceptable altar. This prevented worship from becoming exclusive or dependent on human artistry. Secondly, it served as a direct contrast to the elaborate, often idolatrous altars of surrounding pagan cultures, which frequently involved intricate carvings, metalwork, or human artistry that could lead to pride or the worship of created things rather than the Creator. By prohibiting the use of tools on the stones, God prevented the altar from becoming an object of human craftsmanship or a graven image, thereby safeguarding against idolatry and emphasizing that the sacredness of the altar derived from God's command and presence, not from human embellishment.
What is the significance of God promising to "record my name" in certain places?
The phrase "where I record my name" signifies God's active choice to establish specific locations where His presence would be uniquely manifested and His character acknowledged and honored. It's not merely about God writing His name down, but about Him designating a place where His glory would dwell and where His people could encounter Him. This concept is foundational to the idea of the Tabernacle and later the Temple, which were central places where God "recorded His name" among His people, making Himself accessible for worship, revelation, and covenant renewal (Deuteronomy 12:5). It highlights God's initiative in making Himself known and available for communion with His people, ensuring that His presence was not arbitrary but tied to His revealed will and the obedience of His covenant partners.
Christ-Centered Fulfillment
Exodus 20:24, with its emphasis on an accessible altar, acceptable sacrifice, and the promise of God's presence and blessing, finds its ultimate and glorious fulfillment in Jesus Christ. The simple "altar of earth" foreshadows the humble, unadorned nature of Christ's sacrifice, not on a grand temple altar, but on a crude wooden cross outside the city gates (Hebrews 13:12). He is the perfect "burnt offering," completely devoted to God's will, and the ultimate "peace offering," reconciling humanity to God through His shed blood (Colossians 1:20). Moreover, the promise "in all places where I record my name I will come unto thee, and I will bless thee" is magnificently realized in the New Covenant. No longer is God's presence confined to a physical altar or temple; through Christ, God's Spirit indwells believers, making them living temples where His name is truly recorded and honored (1 Corinthians 6:19-20). Jesus Himself declared, "For where two or three are gathered in my name, there am I among them" (Matthew 18:20), confirming that His presence and blessing are now available wherever His people gather in faith, having offered themselves as living sacrifices through Him (Romans 12:1). Thus, Christ is both the altar and the sacrifice, the means by which God's name is truly glorified, and the very embodiment of God's promised presence and blessing to His people.