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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
Historical Reception
One surviving comment on this verse from the historical church.
Unity knows no number, equality allows no scale. As Scripture says, “You shall not go up by steps to my altar.”
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Summary
Exodus 20:26 concludes the initial divine directives for altar construction, immediately following the foundational Ten Commandments. This specific prohibition against using steps to ascend the altar underscores God's meticulous concern for reverence, modesty, and dignity in worship. It highlights the divine imperative that every aspect of approaching God's holy presence must be conducted with utmost decorum, ensuring that no inadvertent exposure or impropriety detracts from the sanctity of the sacred space or the solemnity of the encounter with the Almighty.
Context
Literary Context
This verse serves as the culminating instruction in a brief but profoundly significant section (Exodus 20:24-26) that lays down the foundational principles for constructing altars of worship. It directly follows the monumental giving of the Ten Commandments, which establish the moral and ethical bedrock for Israel's covenant relationship with Yahweh. Having just declared His holy nature and fundamental expectations for human conduct, God immediately transitions to the proper manner of approaching Him in worship. The preceding verses, Exodus 20:24 and Exodus 20:25, prescribe altars made of earth or unhewn stone, emphasizing simplicity, natural materials, and the avoidance of human tools that might "defile" the sacred structure. Exodus 20:26 extends this principle of purity and reverence to the very act of approaching the altar, ensuring that even the physical ascent is conducted with utmost decorum, anticipating the more elaborate and detailed instructions for the Tabernacle and its priesthood found later in the book of Exodus.
Historical & Cultural Context
In the broader ancient Near East, altars were ubiquitous in religious practice, often designed as elaborate, elevated structures with steps leading to their summits. However, Yahweh, the God of Israel, consistently distinguished Himself from the pagan deities of the surrounding nations by demanding worship rooted in holiness, moral purity, and genuine reverence rather than ostentatious displays or human-contrived grandeur. The command against steps for the altar in Exodus 20:26 was a highly practical measure aimed at preventing the accidental exposure of the lower body, particularly for priests who would be ministering at the altar. Priestly garments in ancient cultures, including early Israel, often consisted of tunics that, when climbing steps, could easily billow or lift, revealing "nakedness" (עֶרְוָה, 'ervah'). This concern was not merely about prudishness but about upholding the dignity and sanctity of both the priestly office and the sacred space itself. The altar was the divinely appointed interface between the holy God and His people, and any act that introduced indecency, visual distraction, or diminished reverence was strictly forbidden. This meticulous concern for priestly modesty is further evidenced by the later, more detailed instructions for priestly garments, specifically the linen breeches, which were explicitly designed to cover their nakedness during their service in the Tabernacle.
Key Themes
Exodus 20:26 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of God's Absolute Holiness. This verse, like the preceding commands for altar construction, underscores that God is set apart, distinct from all human and pagan deities, and demands an approach that reflects His purity and majesty. Related to this is the theme of Reverence and Proper Worship. God is not indifferent to how He is worshipped; He prescribes specific parameters to ensure that worship is conducted with dignity, intentionality, and respect. The prohibition against steps also subtly touches upon the theme of Distinction from Pagan Practices, as it contrasts with the often-sensual or immodest rituals associated with other ancient Near Eastern religions. Finally, the concern for "nakedness" introduces the theme of Covering and Atonement, foreshadowing the broader need for a divine covering for human sin and shame, a concept that finds its ultimate fulfillment in the sacrificial system and, supremely, in Christ. These themes collectively reinforce the idea that Israel's relationship with God was unique and governed by divine standards of purity and order, as seen throughout the Mosaic Law.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to ascend, to mount, or to rise. In this context, it specifically refers to the physical act of ascending the altar. The prohibition is not against approaching the altar itself, but against a particular method of ascent—one that involves steps. This word emphasizes the vertical dimension of worship, the act of drawing nearer to God's elevated presence, and the divine concern for the manner in which this ascent is performed.
Derived from the root for "to ascend," this feminine noun specifically denotes an elevation, a rising, or concretely, a step or staircase. Its explicit prohibition here directly targets the architectural feature of steps leading up to the altar. The implication is that a gradual incline or ramp would be permissible, as it would not create the issue of accidental exposure. The choice of this precise word highlights the practical nature of the divine command, addressing a common construction method that would become problematic in the context of sacred worship.
This term refers to nudity, specifically the private parts of the body, and often carries connotations of shame, impropriety, or blemish when exposed. In this context, it denotes the accidental or unintentional uncovering of the lower body, particularly the legs or groin area, which would occur if one were to climb steps while wearing the typical priestly tunic. The concern is not with deliberate moral sin or sexual impropriety, but with maintaining physical decorum and preventing any visual distraction or disrespect in the sacred act of worship. It underscores the profound sanctity of the altar and the need for absolute reverence in God's presence.
Verse Breakdown
"Neither shalt thou go up by steps unto mine altar"
This clause presents a direct, negative imperative, unequivocally prohibiting a specific architectural design for the altar. The phrase "mine altar" emphatically asserts God's ownership and the inherent sacredness of the structure, underscoring that its design must conform to His divine standards, not human convenience, aesthetic preference, or pagan custom. The prohibition of steps implies a preferred method of ascent, likely a gentle ramp, which would allow for a more dignified and modest approach, consistent with the sanctity of the worship space.
"that thy nakedness be not discovered thereon."
This clause provides the explicit, practical rationale for the preceding prohibition. The "nakedness" refers to the private parts of the body that might be inadvertently exposed if a priest, wearing a tunic without undergarments, were to ascend steps, causing the garment to lift. The concern is not about deliberate immodesty, but about preventing any accidental visual impropriety or indignity that would detract from the solemnity and holiness of the worship service. It vividly illustrates God's meticulous concern for both the outward appearance and the inward reverence of those who serve Him, ensuring that nothing brings dishonor to His name or His sacred presence.
Literary Devices
Exodus 20:26, despite its brevity, employs several potent literary devices to convey its profound theological and practical message. The most prominent is Symbolism, where the altar itself symbolizes the consecrated boundary between the holy God and sinful humanity, a sacred space where atonement, communion, and divine encounter occur. The meticulous command regarding its approach thus underscores the profound holiness of God and the absolute reverence required to draw near to Him. The phrase "that thy nakedness be not discovered thereon" utilizes Metonymy, where "nakedness" stands in for the accidental exposure of the body, highlighting the practical concern for priestly decorum and the avoidance of any visual impropriety. Furthermore, the entire instruction functions as a form of Legal Precedent, establishing a foundational principle of modesty, dignity, and reverence in worship that would later be expanded upon in the detailed laws concerning priestly garments and Tabernacle service. The command itself is delivered in the Imperative Mood, emphasizing its non-negotiable, divine origin and absolute authority, reflecting God's sovereign right to dictate the terms of His worship.
Theological and Thematic Connections
Exodus 20:26, though seemingly a minor regulation concerning architectural design, profoundly illustrates the character of God and His exacting expectations for His people's worship. It reveals a God who is not merely concerned with the sincerity of the heart but also with the outward expression of reverence, dignity, and purity in His sacred presence. This meticulous attention to detail underscores the absolute holiness of God and the seriousness with which He views all aspects of worship. It teaches that true worship involves our entire being—spirit, soul, and body—and that even seemingly small matters of decorum contribute to honoring the Almighty. The principle of avoiding "nakedness" speaks to the broader theological theme of covering and atonement, foreshadowing the pervasive need for a divine covering for human sin and shame, a concept central to the entire sacrificial system.
Reflection and Application
Exodus 20:26 serves as a timeless and profound reminder that our approach to God is of paramount importance. While we no longer offer animal sacrifices on physical altars, the enduring principles of reverence, modesty, intentionality, and dignity in worship remain profoundly relevant for New Covenant believers. As those invited to draw near to God's throne of grace through Christ, our confidence must always be tempered with a deep and abiding awareness of His holiness, majesty, and unapproachable light. Our outward conduct—including our attire, demeanor, posture, and attitude—should consistently reflect our inward reverence for the One we worship. This verse challenges us to consider whether our worship, both corporate and private, truly honors God in every detail, ensuring that nothing in our presentation or posture detracts from the glory due His name. It encourages us to cultivate a spirit of humility, decorum, and careful consideration in all spiritual disciplines, recognizing that every aspect of our lives, especially our worship, is an offering to Him. It prompts us to ask: Are we approaching God with the seriousness and respect His holiness demands?
Questions for Reflection
FAQ
Why was it so important to avoid "nakedness" at the altar?
The concern was not about moral sin or deliberate immodesty, but primarily about maintaining the utmost dignity, decorum, and sanctity in the presence of a holy God. Priests, wearing only tunics without undergarments, would inadvertently expose their lower bodies (legs or groin area) if they ascended steps, as their garments would naturally lift. This accidental exposure, referred to as "nakedness" (עֶרְוָה, 'ervah'), would be considered undignified, disrespectful, and potentially distracting in the sacred space where God met His people. The command ensured that nothing would detract from the solemnity and reverence of the worship service. This principle of modesty and decorum in sacred service is later reinforced by God's command for specific linen breeches for the priests to cover their nakedness during their ministry in the Tabernacle.
Did all altars in the ancient world have steps?
Many altars in the ancient Near East, particularly those associated with pagan worship, were indeed elaborate, elevated structures that often included steps for ascent. The command in Exodus 20:26 for Israel's altars of earth or unhewn stone (as prescribed in Exodus 20:24-25) was a deliberate distinction from these pagan practices. It emphasized simplicity, natural materials, and a unique approach to God that prioritized holiness, modesty, and reverence over human grandeur or potentially immodest rituals. The implied alternative to steps was a gentle ramp or incline, which would allow for a dignified and modest ascent without the risk of exposure, thereby maintaining the sanctity of the worship space.
Christ-Centered Fulfillment
Exodus 20:26, with its seemingly specific and practical instruction about altar steps, finds profound Christ-centered fulfillment in the New Covenant. The Old Testament altar, where sacrifices were offered to cover sin and facilitate communion, prefigured the ultimate and perfect sacrifice of Jesus Christ. He is the true Lamb of God who takes away the sin of the world, offering Himself once for all on the cross, which serves as the true altar of atonement. Just as the Old Testament priests had to approach the physical altar with meticulous reverence and covered "nakedness," signifying the need for purity and a divine covering, so too does humanity now approach God through Christ. Our "nakedness"—our sin, shame, and utter inadequacy before a holy God—is fully and perfectly covered by Christ's imputed righteousness. We no longer need physical altars or an earthly priesthood to mediate, for Christ is our great High Priest who has entered the true, heavenly sanctuary, making a way for us to draw near to God with a true heart in full assurance of faith. The principle of reverence remains, not for a physical structure, but for the holy God whom we now approach through the perfect, complete, and eternally sufficient work of His Son, Jesus, who perfectly fulfilled all righteousness and provided the ultimate, spiritual covering for our every "nakedness."