Thy burnt-offerings, and thy peace-offerings - The law concerning which was shortly to be given, though sacrifices of this kind were in use from the days of Abel.

In all places where I record my name - Wherever I am worshipped, whether in the open wilderness, at the tabernacle, in the temple, the synagogues, or elsewhere, I will come unto thee and bless thee. These words are precisely the same in signification with those of our Lord, Matthew 18:20 : For where two or three are gathered together in my name, there am I in the midst of them. And as it was Jesus who was the angel that spoke to them in the wilderness, Acts 7:38, from the same mouth this promise in the law and that in the Gospel proceeded.

An altar of earth thou shall make unto me,.... This was a temporary precept, and only in force until the tabernacle was built, and respects occasional altars, erected while on their travels, and were to be made of turfs of earth, and so easily and quickly thrown up, as their case and circumstances required, and as easily thrown down, as it was proper they should, after they had no more use for them, lest they should be abused to superstitious uses; for afterwards the altar for burnt offerings was made of Shittim wood covered with brass, and that in the temple was wholly a brazen one, Exodus 27:1 this precept seems to suggest the plainness and simplicity in which God would be worshipped, in opposition to the pomp and gaudy show of idolaters intimated in the preceding verse; though Tertullian (t) relates of the Romans in the times of Numa Pomptitus, that they had neither images, nor temples, nor capitols, only altars made of turfs of earth hastily thrown up; and this altar of earth might be, as Ainsworth observes, a figure of the earthly or human nature of Christ, who is the altar, whereof believers in him have a right to eat, Hebrews 13:10.

and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen; which were the creatures offered in the said sacrifices, as also in the sin offerings and trespass offerings, which, though not mentioned, are included:

in all places where I record my name; or, "cause it to be mentioned", or "remembered" (u); where he manifested himself, displayed the glory of his nature and perfection; or, as the Targum of Jonathan expresses it, caused his Shechinah or divine Majesty to dwell, or gave any intimations of his presence, as at the altar now erected to him, and at the sacrifices offered up thereon, and afterwards in the tabernacle, between the cherubim over the mercy seat, and ark of the testimony; which was removed to various places before the temple was built at Jerusalem, where he took up his residence, and his name was called upon, made mention of, and recorded for many generations: but that being destroyed and worship there at an end, men may now worship God in any place, so be it they do it in spirit and in truth; and wherever the name of God is truly called upon, and the glory of his divine perfection, as displayed in the salvation of sinners by Christ, is set forth, and Christ and him crucified is preached; and mention is made of his name as the only one in which salvation is; of his glorious person and offices, of his righteousness, blood, and sacrifice, for justification, remission of sins, and atonement; and his ordinances are administered, which are memorials of his love and grace; there Jehovah grants his presence:

I will come unto thee: not locally or by change of place, nor by his omnipresence merely, so he is everywhere; nor in any visible way, but in a spiritual manner, by the communications of his grace and favour, see John 14:21, and I will bless thee; with his presence, than which nothing is more desirable and delightful; with the supplies of his grace, with peace and pardon, with a justifying righteousness, with a right and title to eternal life, with enlarged views of these blessings and of interest in them.

(t) Apologet. c. 25. (u) "memorare faciam nomen meum", Pagninus, Montanus; "ubi recordari faciam nomen meum, seu ubi faciam ut recordemini nominis mei", Piscator.

For the worship of Jehovah, the God of heaven, Israel needed only an altar, on which to cause its sacrifices to ascend to God. The altar, as an elevation built up of earth or rough stones, was a symbol of the elevation of man to God, who is enthroned on high in the heaven; and because man was to raise himself to God in his sacrifices, Israel also was to make an altar, though only of earth, or if of stones, not of hewn stones. "For if thou swingest thy tool (חרב lit., sharpness, then any edge tool) over it (over the stone), thou defilest it" (Exodus 20:25). "Of earth:" i.e., not "of comparatively simple materials, such as befitted a representation of the creature" (Schultz on Deuteronomy 12); for the altar was not to represent the creature, but to be the place to which God came to receive man into His fellowship there. For this reason the altar was to be made of the same material, which formed the earthly soil for the kingdom of God, either of earth or else of stones, just as they existed in their natural state; not, however, "because unpolished stones, which retain their true and native condition, appear to be endowed with a certain native purity, and therefore to be most in harmony with the sanctity of an altar" (Spencer de legg. Hebr. rit. lib. ii. c. 6), for the "native purity" of the earth does not agree with Genesis 3:17; but because the altar was to set forth the nature of the simple earthly soil, unaltered by the hand of man. The earth, which has been involved in the curse of sin, is to be renewed and glorified into the kingdom of God, not by sinful men, but by the gracious hand of God alone. Moreover, Israel was not to erect the altar for its sacrifices in any place that it might choose, but only in every place in which Jehovah should bring His name to remembrance. וגו שׁם הזכּיר does not mean "to make the name of the Lord remembered," i.e., to cause men to remember it; but to establish a memorial of His name, i.e., to make a glorious revelation of His divine nature, and thereby to consecrate the place into a holy soil (cf. Exodus 3:5), upon which Jehovah would come to Israel and bless it. Lastly, the command not to go up to the altar by steps (Exodus 20:26) is followed by the words, "that thy nakedness be not discovered thereon." It was in the feeling of shame that the consciousness of sin first manifested itself, and it was in the shame that the sin was chiefly apparent (Genesis 3:7); hence the nakedness was a disclosure of sin, through which the altar of God would be desecrated, and for this reason it was forbidden to ascend to the altar by steps. These directions with reference to the altar to be built do not refer merely to the altar, which was built for the conclusion of the covenant, nor are they at variance with the later instructions respecting the one altar at the tabernacle, upon which all the sacrifices were to be presented (Leviticus 17:8-9; Deuteronomy 12:5.), nor are they merely "provisional" but they lay the foundation for the future laws with reference to the places of worship, though without restricting them to one particular locality on the one hand, or allowing an unlimited number of altars on the other. Hence "several places and altars are referred to here, because, whilst the people were wandering in the desert, there could be no fixed place for the tabernacle" (Riehm). But the erection of the altar is unquestionably limited to every place which Jehovah appointed for the purpose by a revelation. We are not to understand the words, however, as referring merely to those places in which the tabernacle and its altar were erected, and to the site of the future temple (Sinai, Shilloh, and Jerusalem), but to all those places also where altars were built and sacrifices offered on extraordinary occasions, on account of God, - appearing there such, for example, as Ebal (Joshua 8:30 compared with Deuteronomy 27:5), the rock in Ophrah (Judges 6:25-26), and many other places besides.

An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.

20:24 An altar of earth - It is meant of occasional altars, such as they reared in the wilderness before the tabernacle was erected, and afterwards upon special emergencies, for present use. They are appointed to make these very plain, either of earth or of unhewn stones. That they might not be tempted to think of a graven image, they must not so much as hew the stones into shape, that they made their altars of, but pile them up as they were in the rough. 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 will bless thee.

24. An altar of earth thou shalt make unto me-a regulation applicable to special or temporary occasions.

20:22-26 Moses having entered into the thick darkness, God there spake in his hearing all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments. The laws in these verses relate to God's worship. The Israelites are assured of God's gracious acceptance of their devotions. Under the gospel, men are encouraged to pray every where, and wherever God's people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them.