Beth Elohim Messianic Synagogue

Building Altars: To build or not to build?

As with most subjects in the Bible, the subject of altars and how they fit into G-d’s instructions to the Israelites is complex. It is true that in the Old Testament, G-d forbade the building of altars in several places (Deut. 12:1-4, 14,15 to prevent the people from idolizing them, much as some religions idolize statues, altars and/or shrines today. He also wanted to centralize worship at His chosen sanctuary. The presence of pagan altars among the Israelites often led to periods of spiritual decline and judgement. Their presence presented a distraction from true allegiance to the G-d of Israel. One example is found in 1 Kings 16:32 where King Ahab promoted the worship of Baal and erected altars to Baal. This act of idolatry provoked the anger of the L-rd and led to the prophetic ministry of Elijah, who challenged the prophets of Baal on Mount Carmel (1 Kings 18).
On the other hand, G-d also commanded specific altars in specific contexts. Our goal is to understand the purpose, location, and symbolic meaning of each altar in each specific context.
Covenant monuments and more
Altars were not just places for burnt offerings. They were also memorial stones (Gen. 12:7 that marked G-d’s presence and covenant with His people. A few examples include Noah’s altar at Shub’al (Gen. 8:20, Avraham’s altar at Shechem, and Jacob’s altar at Beersheba (Gen. 26;25). The context of these examples was a public declaration of G-d’s deliverance and a sign of His covenant (BibleHub).
Gideon’s altar (Judges 6:24-5)
When Gideon encountered the Angel of Adonai and thought he was going to die because of his close encounter (face to face) which means as an encounter as among friends G-d reassured him that he would not die. That same night G-d told Gideon to tear down the altar to Baal and build a new one to the L-rd. The pagan altar represented polytheism, the worship of foreign gods that had to be destroyed just as our unclean thoughts, practices, traditions, etc., must be destroyed; a spring cleaning of sorts, followed by a commitment to G-d to worship Him and follow His ways which in this case was an altar to G-d. This was a personal and public act of faith, symbolizing the community’s rejection of idolatry and allegiance to the worship of YHVH. The altar was not used for regular sacrifices. It was used as a testimony that G-d had spoken to Gideon, and that G-d would deliver Israel (BibleHub).
The Torah Stones and Mount Ebal
He first thing to note here is that the altar stones were to be made of stones that were uncut. This differed from hewn stones used in the construction of pagan altars. Deuteronomy 27:2-10 makes it clear that the stones for this altar were not to be “shaped” with tools. The plaster that was ordered to cover the stones symbolized a “sealing” of G-d’s commands and the placement served as a sign that implied that the people in Jerusalem had a “code of conduct” placed on Mt. ‘Eval for all to see. This location guaranteed maximum visibility to Israelites entering from any direction and proclaimed the covenant in the same place where Avraham built an altar (Gen. 12:7).
Placing plaster over the stones provided a smooth writing surface over the limestone that was pitted and uneven. The letters were then easily read. Plaster allowed the entire Torah thought to be Deuteronomy or its covenant core to be written soon after the crossing of the Jordan (Josh. 8:32). Furthermore, fresh lime plaster chemically transforms into a marble-like shell that is water and wind resistant. This technology could keep inscriptions legible for centuries (BibleHub). Another interesting point is that the stones with the Torah written upon them was posed on Mount ‘Eval which was the mountain of the curses (Deut. 27:11-12). This would metaphorically convey that G-d will overcome evil in this world when He returns. The Torah on the stones would also provide a witness that the Israelites acknowledged G-d’s Torah; a public witness to obedience.
The plaster represented righteousness and holiness- the saints being “clothed in robes of righteousness” (Rev. 19:7-8) (Hoshana Rabba). The altar was for burnt and peace offerings, but the stones were the central sign of the covenant. The plaster also represented covering and consecration making the stones holy and visible as a public record of G-d’s law and covenant. It also foreshadowed the consecration of the people through Yahshua who is the “Living Stone” ( 1 Pet. 2:4-8).
So we see that G-d allowed and even commanded the making of altars and even plastering in specific contexts because they served as covenant witnesses, memorials, and signs of exclusive worship, not as places for idolatrous sacrifices or other unauthorized worship. The prohibition against building altars focused on preventing idolatry through distraction and proximity. Just as G-d led the Israelites to Canaan through a 40-year journey instead of a 3-week path to prevent them from looking back toward Egypt representing the pagan lifestyle to which they were held in bondage, through a path that would only provide a forward vision, nothing behind. True believers in Yahshua are to do the same, remember the past, but do not cling to or mourn for it. We must always strive ahead with perseverance “ with this goal in mind, I strive toward the prize of the upward call of G-d in Yahshua (Phil. 3:14-16).
Pagan altars are a powerful reminder of the spiritual battle between the worship of the One True G-d of Israel and the seduction of false gods. They symbolize the human tendency to turn away from the truth of G-d’s Torah and seek fulfillment in created things rather than the Creator. Throughout G-d’s Torah, we are consistently called away from turning to the “right or left’ away from the “King’s Highway,” the Word of G-d.
As a final comment on the subject of altars, I refer the reader and listener to review Paul’s speech at the Areopagus in Acts 17:22-34.
Shalom v’brachas,
Rabbi Tamah Davis-Hart