Why did Jacob build an altar in Shechem according to Genesis 33:20? Historical Setting of Shechem Shechem lay in the narrow pass between Mount Gerizim and Mount Ebal, on the main east–west and north–south trade arteries of Canaan. Archaeological soundings at Tel Balata (identified as ancient Shechem) reveal continuous occupation layers at least as early as the Middle Bronze Age I (c. 2000 BC), fully consistent with the patriarchal period on a conservative Ussher-style chronology. Amarna-period tablets (14th century BC) even mention Šakmu (Shechem) as a significant city-state, corroborating its prominence in the age of the patriarchs. Genesis Narrative Leading to the Altar Jacob had just survived two life-threatening encounters: Laban’s pursuit (Genesis 31) and Esau’s approach (Genesis 32–33). Genesis 33:18–20 records, “Jacob came safely to the city of Shechem … and he camped within sight of the city … Then he set up an altar there and called it El-Elohe-Israel.” This altar immediately follows God’s deliverance and the divine bestowal of the name “Israel” (Genesis 32:28). It also precedes God’s later command to return to Bethel and build an altar there (Genesis 35:1). Altars in Patriarchal Worship From the earliest record, altars served five principal purposes: (1) worship and thanksgiving, (2) covenant ratification, (3) proclamation of divine ownership of land, (4) public witness to surrounding peoples, and (5) tangible memorials for descendants (cf. Genesis 8:20; 12:7; 26:25). They were typically built of uncut stone, in keeping with later Mosaic stipulation (Exodus 20:25), which itself reflects a patriarchal precedent of simplicity in worship and avoidance of pagan iconography. Motives Behind Jacob’s Altar at Shechem 1. Thanksgiving for Deliverance Jacob recognized that his safe passage from Paddan-Aram, preservation from Laban, and reconciliation with Esau were solely God’s doing (Genesis 33:4–11). The altar functioned as an immediate act of gratitude. 2. Partial Fulfillment of the Bethel Vow At Bethel Jacob had vowed, “This stone that I have set up as a pillar will be God’s house” (Genesis 28:22). Although the full completion of that vow awaited Genesis 35, the Shechem altar demonstrated Jacob’s intent to honor his promise without delay. 3. Public Proclamation of Covenant Relationship By naming the altar “El-Elohe-Israel” (“God, the God of Israel”), Jacob publicly broadcast that Yahweh—not the local Canaanite deities worshiped at Shechem—was his God. The inscriptionally attested practice of naming altars validated covenant identity (cf. Exodus 17:15). 4. Legal Claim to the Land Jacob legally purchased a parcel from the sons of Hamor for “a hundred kesitahs” (Genesis 33:19). Erecting an altar on that tract embedded divine ownership into the title deed, marrying the spiritual and the juridical and foreshadowing Israel’s later conquest under Joshua, which also began at Shechem (Joshua 24:1). 5. Witness to the Nations Shechem’s central trade location meant passing caravans and locals alike observed Jacob’s exclusive worship. The altar thus functioned evangelistically, distinguishing monotheistic faith from the polytheism of the region. The Name “El-Elohe-Israel” “El” (אֵל) is the generic Northwest Semitic term for deity. “Elohe” is the construct-plural “God of.” “Israel” is Jacob’s new God-given name, meaning “He struggles with God” or “God rules.” The compound title therefore reads, “God—the God of Israel.” This public linkage of divine name and patriarchal identity parallels later formulae such as “Yahweh, God of Israel” found throughout the historical books. Shechem’s Ongoing Role in Redemptive History • Abraham first built an altar at Shechem when entering Canaan (Genesis 12:6–7). • Joseph’s bones were interred at Shechem (Joshua 24:32), signifying continuity of promise. • Joshua renewed the covenant at Shechem, setting up a great stone “under the oak” as witness (Joshua 24:26–27). • In the New Testament era, the area around Shechem (Sychar) became the scene of Jesus’ revelation to the Samaritan woman, identifying Himself as Messiah (John 4:5–26), fulfilling the altar’s ancient missionary impulse. Archaeological and Geographic Corroboration Excavations at Tel Balata reveal a massive Middle Bronze Age city gate and an adjoining sacred precinct with standing stones and sacrifice basins, fitting the biblical description of a place where altars and covenant stones were erected. Carbon-14 dates, pottery typology, and scarab finds align with the patriarchal era within a young-earth framework that compresses conventional dates by recalibrating post-Flood carbon influx. Theological Implications Jacob’s altar underscores divine faithfulness to covenant promises despite human frailty. By declaring “El-Elohe-Israel,” Jacob affirmed exclusive monotheism, refuting the cultural relativism of surrounding paganism. The altar anticipates the climactic altar of the Cross, where the promised seed of Abraham—Christ—secured eternal redemption and validated every patriarchal shadow (Galatians 3:16). Practical Lessons for Today 1. Believers respond to deliverance with tangible acts of worship. 2. Public acknowledgment of God’s sovereignty aids evangelism. 3. Keeping vows promptly honors God’s character. 4. Families should establish visible memorials of God’s goodness for future generations. 5. Geographical history of faith sites strengthens confidence in Scripture’s reliability. Christological Echoes Just as Jacob purchased land and erected an altar, Jesus “purchased” His people with His blood (Acts 20:28) and became the living cornerstone (1 Peter 2:6). The Shechem altar foreshadows the universal worship secured by the resurrection, the ultimate sign validating every lesser miracle and providence in Genesis. Conclusion Jacob built the altar at Shechem to express gratitude, fulfill his vow, proclaim Yahweh’s exclusive lordship, mark legal possession under divine authority, and bear witness to the watching world. Scripture, archaeology, and redemptive continuity converge to affirm that this act was not mere ritual but a pivotal confession of faith that resonates through the canon and ultimately finds its consummation in Christ. |
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