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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.
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Summary
Exodus 20:25 delivers a precise divine instruction regarding the construction of altars for worship, stipulating that if an altar is made of stone, it must not be fashioned from "hewn stone" or shaped by human tools. This command, given immediately following the Ten Commandments and general principles for worship, underscores God's demand for purity, simplicity, and the absolute sanctity of His worship, free from human embellishment, pride, or potential defilement through human craft. It establishes a foundational principle that true devotion is rooted in divine prescription rather than human ingenuity.
Context
Literary Context
This divine directive is strategically placed within the immediate aftermath of the awe-inspiring revelation of the Ten Commandments on Mount Sinai, a moment that profoundly shaped Israel's covenant relationship with Yahweh. The people, overwhelmed by the terrifying display of God's presence, requested that Moses mediate God's words to them (Exodus 20:18-19). Following this, God provided further instructions for acceptable worship, commencing with the foundational prohibition against idolatry—that Israel was to make no gods of silver or gold alongside Him (Exodus 20:23). Immediately preceding verse 25, Exodus 20:24 permits the construction of an "altar of earth" or, alternatively, an altar of unhewn stones, upon which sacrifices could be offered. Verse 25 then elaborates specifically on the stone altar, providing a strict prohibition against using tools to shape the stones, thereby reinforcing the sanctity, simplicity, and divine origin of true worship. This specific instruction serves as a crucial bridge between the broad moral law and the detailed cultic regulations that follow in the Book of the Covenant (Exodus 21, Exodus 22, Exodus 23).
Historical & Cultural Context
In the ancient Near East, the construction of altars was a pervasive practice across various cultures for religious worship and sacrifice. However, pagan altars were frequently elaborate, intricately carved, and often adorned with images of deities or mythical figures, reflecting human artistry, a desire to impress the divine, or even to manipulate spiritual forces. The command in Exodus 20:25 directly counters such practices, establishing a stark contrast between Israelite worship and the idolatrous rituals of surrounding nations. By forbidding the use of tools, God emphasized that His altars were to be simple, natural, and unadorned by human ingenuity or pride. This distinction served to prevent the Israelites from adopting the defiling practices of their neighbors and reinforced the unique, transcendent nature of Yahweh, who could not be contained, improved upon, or impressed by human craftsmanship. It also underscored the idea that the efficacy of the altar, and thus the worship offered upon it, derived solely from God's command and presence, not from the aesthetic quality or human effort invested in its construction. This principle set Israel's worship apart as one focused on the character of God rather than the performance of man.
Key Themes
Exodus 20:25 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of God's Holiness and Transcendence. The requirement for an unhewn altar underscores that God is set apart from all human attempts to control, define, or embellish Him. His sacred space must reflect His purity, unblemished by human imperfection or pride. This links to the broader theme of Pure Worship, emphasizing that acceptable worship is on God's terms alone, not man's. It's a call to Simplicity and Humility in approaching God, contrasting sharply with the ostentatious displays of pagan religions. The prohibition also serves as a safeguard against Idolatry, preventing the altar itself from becoming an object of human veneration or a testament to human skill rather than a conduit for divine encounter. Finally, it foreshadows the recurring biblical theme that Obedience is Valued Above Ritual, a principle echoed throughout the prophetic literature (e.g., 1 Samuel 15:22).
Exposition and Analysis
Key Word Analysis
This term (H1496, גָּזִית) refers to stone that has been cut, shaped, or dressed by tools. The prohibition against "hewn stone" is a direct command against human craftsmanship and artistic intervention in the construction of the altar. It implies that any stone altered by human hands, seeking to "improve" its natural form, would introduce an element of human pride or defilement into a sacred object intended solely for divine use. The natural, unshaped stone symbolized humility, purity, and a reliance on God's provision rather than human ingenuity.
While chereb (H2719, חֶרֶב) often translates to "sword" or "knife," in this context, it refers broadly to any cutting or shaping implement used by a craftsman. The act of "lifting up" a tool upon the stone signifies human effort to modify, perfect, or embellish what God intended to be simple and natural. The tool, representing human skill and intervention, is seen as an instrument that "pollutes" or profanes the sacred object, highlighting God's absolute standard for holiness that transcends human aesthetic or technical achievement.
The verb châlal (H2490, חָלַל) means to profane, defile, or make common. In a theological sense, it describes the act of rendering something holy as unholy or unfit for sacred use. The intervention of human tools, though seemingly benign, was considered an act that stripped the natural stone of its divinely ordained simplicity and therefore profaned its sacred purpose. This emphasizes the strictness of God's standards for holy things and the sacred space of worship, where anything touched by human tools, which could introduce imperfection or human glory, was deemed impure for divine service.
Verse Breakdown
"And if thou wilt make me an altar of stone"
This initial clause establishes the specific context for the command—the construction of an altar, a designated place for sacrifice and communion, specifically for God's worship. It implies God's desire for His people to have a means of drawing near to Him, but always on His terms.
"thou shalt not build it of hewn stone"
This is the explicit and central prohibition. The altar must not be constructed from stones that have been cut, shaped, or smoothed by human hands. It demands that the stones retain their natural, unadulterated form, emphasizing simplicity, humility, and the absence of human artifice in the sacred space.
"for if thou lift up thy tool upon it"
This provides the immediate rationale for the prohibition, identifying the specific action that causes defilement. The act of applying a tool to the stone is the forbidden intervention, signifying human effort to modify or "improve" upon the natural, God-given state of the material.
"thou hast polluted it"
This states the severe and immediate consequence of using a tool. The altar, intended for holy purposes, becomes châlal (profane or defiled) if human tools are used on its stones. This underscores God's absolute standard for holiness and the principle that human intervention, even with seemingly good intentions, can render sacred things impure in His sight, making them unfit for divine service.
Literary Devices
Exodus 20:25 employs several literary devices to convey its profound theological message. Symbolism is central, with the unhewn stone symbolizing purity, humility, and a complete reliance on God's design rather than human ingenuity or pride. The natural, untouched state of the stone represents an unadulterated approach to the divine, free from the "stain" of human effort or self-glory. Conversely, the "tool" symbolizes human intervention, craftsmanship, and the potential for defilement through human pride or imperfection. The act of "polluting" the altar through the use of a tool functions as metonymy, where the tool represents the entire scope of human effort and artistry that God deems inappropriate for His sacred worship. Furthermore, there is a clear contrast established between God's simple, divinely ordained method of altar construction and the elaborate, human-centric altars prevalent in pagan cultures, thereby highlighting the unique and transcendent nature of Israel's God and His worship. This contrast underscores God's demand for a distinct and holy approach to Him, free from the defilement of worldly practices.
Theological and Thematic Connections
Exodus 20:25, though seemingly a minor architectural detail, carries profound theological weight, articulating God's unchanging principles for worship. It underscores the absolute holiness of God and His demand for an approach that is pure, humble, and entirely dependent on His terms, not human invention or aesthetic preference. The prohibition against hewn stone teaches that true worship is not about human performance, elaborate rituals, or impressive craftsmanship, but about a heart posture of sincerity and reliance on divine grace. It serves as a foundational principle distinguishing Yahweh's worship from the idolatrous practices of surrounding nations, where human artistry often led to the worship of the created rather than the Creator. This passage lays the groundwork for understanding that God values obedience and a right heart more than outward show or human achievement, setting a precedent for all future interactions with His people.
Reflection and Application
The timeless principle of Exodus 20:25 transcends the literal construction of altars, offering profound insights into the nature of genuine worship and our approach to God today. It calls us to examine our hearts and motives, ensuring that our worship—whether in private devotion, corporate gathering, or daily living—is characterized by humility, simplicity, and a singular focus on God's glory rather than our own. We are reminded that God is not impressed by human performance, elaborate programs, or self-aggrandizing efforts, but by a spirit that acknowledges His sovereignty and grace. This verse challenges us to strip away anything that might introduce human pride, self-reliance, or worldly embellishment into our spiritual lives, ensuring that our faith and worship are pure, unadulterated, and built solely upon God's unchanging Word and character. It encourages us to cultivate a heart that is "unhewn"—natural, sincere, and fully surrendered to God's shaping, rather than being carved and molded by the standards and pressures of the world, which often prioritize outward appearance over inward truth.
Questions for Reflection
FAQ
Why was "hewn stone" considered polluting?
The prohibition against "hewn stone" stemmed from God's desire for purity, simplicity, and the absence of human pride in worship. When a stone was "hewn" or shaped by human tools, it introduced human effort, craftsmanship, and potential for self-glorification into a sacred object. God wanted altars to be natural, unadorned, and clearly distinct from the elaborate, often idolatrous, altars of pagan cultures that showcased human artistry. The act of using a tool was seen as "polluting" because it violated God's specific command and implied that human hands could "improve" upon what God had naturally provided, thereby defiling the sacred space with human imperfection or pride. This principle underscored that the altar's sanctity came from God's command, not from human skill or aesthetic appeal, as also seen in the later instruction for the altar at Ebal in Deuteronomy 27:5-6.
Does this command apply to Christian worship today?
While Christians no longer build physical altars for animal sacrifices, the underlying principles of Exodus 20:25 remain profoundly relevant. This verse teaches us about the posture of our hearts in worship. It emphasizes humility, sincerity, and a reliance on God's design rather than human ingenuity or performance. For Christians, this means our worship should be focused on God's glory and grace, free from self-aggrandizement, worldly showmanship, or attempts to manipulate God. It challenges us to ensure that our spiritual practices, our church gatherings, and our personal devotion are pure, unadulterated, and centered on Christ, not on human efforts or achievements. The "altar" for Christians is often symbolic of our lives offered to God as "living sacrifices" (Romans 12:1), and the command reminds us to offer ourselves without "hewing" or "polluting" our offering with pride or self-reliance, ensuring our offering is acceptable to God.
What kind of altars did Israelites build then, if not of hewn stone?
According to Exodus 20:24, God permitted two types of altars: an "altar of earth" or an altar of "unhewn stones." An altar of earth would be a simple mound of soil, easily constructed anywhere. An altar of unhewn stones would consist of natural, uncut, and unshaped stones, stacked together without the use of tools. These simple, natural altars contrasted sharply with the elaborate, carved altars of surrounding pagan nations, reinforcing the unique, pure, and divinely ordained nature of Israelite worship, which was to be distinct in its simplicity and focus on God's command.
Christ-Centered Fulfillment
Exodus 20:25, with its prohibition against hewn stone, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the perfect, unblemished "altar" and "sacrifice" through whom we now approach God. The unhewn stone symbolizes purity, naturalness, and a complete absence of human intervention or defilement. Jesus, as the Lamb of God who takes away the sin of the world, is the divinely appointed sacrifice, not "hewn" or "polluted" by human sin or effort. His sacrifice on the cross was not a product of human design or religious ritual, but a perfect, once-for-all offering ordained by God from eternity (Hebrews 9:26). He is the "living stone," rejected by men but chosen by God and precious (1 Peter 2:4), upon whom the spiritual house of believers is built. Our access to God is now through Him, not through any human works, elaborate rituals, or self-righteous efforts, which are the "tools" that would "pollute" our approach. Christ Himself is our altar, providing the only means by which we can draw near to a holy God, perfectly fulfilling the principle that true worship is founded solely on God's provision and not on human ingenuity or merit.