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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 24:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
The first two verses record the appointment of a second session upon mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach, 1. They must all be very reverent: Worship you afar off, Exo 24:1. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him? 2. They must none of them come so near as Moses, Exo 24:2. They must come up to the Lord (and those that would approach to God must ascend), but Moses alone must come near, being therein a type of Christ, who, as the high priest, entered alone into the most holy place.
In the following verses, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ.
I.Moses told the people the words of the Lord, Exo 24:3.
He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no.
II.The people unanimously consented to the terms proposed, without reservation or exception:
All the words which the Lord hath said will we do. They had before consented in general to be under God's government (Exo 19:8); here they consent in particular to these laws now given. O that there had been such a heart in them! How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe,
1.How it was engrossed in the book of the covenant: Moses wrote the words of the Lord (Exo 24:4), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, read them in the audience of the people (Exo 24:7), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words (Exo 24:7) are the same with what they were (Exo 24:3), but something stronger: All that the Lord hath said (be it good, or be it evil, to flesh and blood, Jer 42:6) we will do; so they had said before, but now they add, "And will be obedient; not only we will do what has been commanded, but in every thing which shall further be ordained we will be obedient." Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them.
2.How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice (Psa 50:5), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice.
(1.)In preparation therefore for the parties interchangeably putting their seals to this covenant,
[1.]Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise.
[2.]He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it.
[3.]He appointed sacrifices to be offered upon the altar (Exo 24:5), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour.
(2.)Preparation being thus made, the ratifications were very solemnly exchanged.
[1.]The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, Rom 12:1.
[2.]The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "Behold the blood of the covenant; see here how God has sealed to you to be a people; his promises to you, and yours to him, are both yea and amen." Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Heb 9:12), and sprinkles it upon his church by his word and ordinances and the influences and operations of the Spirit of promise, by whom we are sealed. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Holocausts: Whole burnt offerings, in which the whole sacrifice was consumed with fire upon the altar.
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Summary
Exodus 24:5 details a crucial phase in the covenant ratification ceremony at Mount Sinai, where Moses, acting under divine instruction, dispatches chosen young men from the children of Israel to offer both burnt offerings and peace offerings of oxen to the LORD. This solemn act of sacrifice served as the tangible and ritualistic sealing of the Mosaic Covenant, following Israel's verbal commitment to obey God's laws, thereby signifying their complete dedication and the establishment of a unique, intimate fellowship with the divine.
Context
Literary Context
This verse is intricately woven into the climactic narrative of the covenant ceremony at Mount Sinai, serving as the ritualistic confirmation of Israel's prior verbal assent. Immediately preceding Exodus 24:5, Moses had recounted all the words of the LORD, including the Ten Commandments (Exodus 20) and the detailed statutes of the "Book of the Covenant" (Exodus 21, Exodus 22, Exodus 23), to the people. Their unanimous and emphatic response, "All that the LORD has spoken we will do, and we will be obedient" (Exodus 24:3), set the stage for this sacrificial act. Thus, Exodus 24:5 marks the transition from verbal agreement to physical, blood-sealed commitment, directly preceding the blood-sprinkling ceremony and the communal meal that profoundly solidify the covenant relationship between God and Israel, as described in Exodus 24:6-8.
Historical & Cultural Context
In the ancient Near East, the ratification of solemn covenants or treaties universally involved elaborate rituals, often including the shedding of blood. The act of sacrificing animals symbolized the life given to seal the agreement and served as a potent warning of the dire consequences for breaking it. The "young men of the children of Israel" likely refers to chosen representatives, possibly the firstborn males who, prior to the formal establishment of the Levitical priesthood (Numbers 3:12), held a pre-eminent role in leading worship and offering sacrifices on behalf of their families or the community. Their participation underscored the corporate nature of the covenant, signifying that the entire nation was represented in this sacred act. The dual nature of the offerings—burnt offerings for complete dedication and atonement, and peace offerings for fellowship and communion—was a standard feature of Israelite worship, reflecting both the awe-inspiring holiness of God and His desire for intimate relationship with His people, a theme meticulously detailed throughout the sacrificial system in Leviticus.
Key Themes
Exodus 24:5 is rich with foundational theological themes. Covenant is central, as the verse describes the ritual sealing of the Mosaic Covenant, establishing Israel as God's treasured possession (Exodus 19:5). The act of Sacrifice is paramount, demonstrating that approach to a holy God requires a prescribed means of atonement and dedication. The distinction between burnt offerings (total surrender) and peace offerings (fellowship) highlights the theme of Reconciliation and Communion, portraying God's desire for both Israel's complete obedience and their intimate relationship with Him. Furthermore, the selection of the "young men" and Moses' role underscore the theme of Mediation and Representation, where designated individuals act on behalf of the entire community in sacred matters. This passage powerfully illustrates the interconnectedness of obedience, atonement, and fellowship in God's relationship with His people, a pattern that echoes throughout the biblical narrative, culminating in the New Covenant established by Christ (Jeremiah 31:31-34).
Exposition and Analysis
Key Word Analysis
This verb signifies Moses' authoritative command and delegation. It implies a deliberate, purposeful dispatch, highlighting his role as the divinely appointed mediator initiating this crucial ritual. The act of "sending" underscores that the covenant ceremony was not a spontaneous human endeavor but a divinely ordained process, orchestrated through God's chosen leader.
This term literally means "that which goes up," referring to the smoke of the entire animal (except for the hide) ascending to God as a pleasing aroma. This offering symbolized complete surrender, dedication, and general atonement for sin. Its total consumption on the altar signified the worshiper's absolute devotion and the complete giving of the offering to God, leaving nothing for human consumption. It represented the worshiper's desire for full acceptance and purification before a holy God.
This term is properly translated as "requital" or "thanks," deriving from the root shalom, meaning "peace, wholeness, completeness, well-being." These offerings were unique in that only a portion was consumed by fire on the altar, while the remainder was shared by the priests and the worshipers in a communal meal. This act profoundly symbolized fellowship, communion, and reconciliation with God, celebrating the restored relationship and the peace enjoyed between God and His people. Unlike the burnt offering, it emphasized the joyful aspect of God's presence and the shared life of the covenant community.
Verse Breakdown
"And he sent young men of the children of Israel"
Moses, acting as God's chosen mediator and under divine instruction, delegates the sacred duties of sacrifice. The "young men" (H5288, naʻar) likely refers to designated representatives, possibly the firstborn of each family, who held a pre-Levitical priestly function, or other chosen individuals specifically appointed for this momentous occasion. Their involvement signifies the corporate participation of the entire nation (H1121, bên H3478, Yisrâʼêl) in this covenant-making act, emphasizing that the covenant was made with the whole community.
"which offered burnt offerings"
These offerings (H5930, ʻôlâh) were wholly consumed by fire on the altar, symbolizing complete dedication, submission, and atonement for general sin. The verb "offered" (H5927, ʻâlâh) means "to ascend," reinforcing the idea of the offering rising to God. This act represented the people's total surrender to God's sovereignty and their acknowledgment of His holiness and their need for purification.
"and sacrificed peace offerings of oxen unto the LORD"
These offerings (H2077, zebach H8002, shelem) were for fellowship and communion with God. The verb "sacrificed" (H2076, zâbach) means "to slaughter an animal, usually in sacrifice." Oxen (H6499, par), being large and valuable animals, indicated the significance and costliness of the covenant being established. The act of sacrificing them to the LORD (H3068, Yᵉhôvâh) underscored the sacredness of the agreement and the desire for a harmonious, reconciled relationship with God. The communal meal associated with peace offerings would later symbolize the shared life and peace enjoyed by God and His people within the covenant.
Literary Devices
The passage employs several significant literary devices to convey its profound meaning. Symbolism is paramount, with the animals themselves, their slaughter, and their consumption by fire or shared meal carrying deep theological significance. The burnt offerings (ʻôlâh) powerfully symbolize total devotion, complete surrender, and atonement, representing Israel's absolute commitment to God. In contrast, the peace offerings (shelem) symbolize fellowship, reconciliation, and the joy of communion with God, highlighting His desire for intimate relationship. The oxen represent a valuable and substantial sacrifice, underscoring the gravity and cost of the covenant being established. The act of Moses "sending" the young men highlights Delegation and his central role as Mediator between God and Israel. The entire scene is steeped in Covenant Language and Ritualistic Action, emphasizing the solemnity, binding nature, and sacredness of the agreement between a holy God and His chosen people. The dual nature of the sacrifices also presents a subtle Contrast between the need for complete surrender (burnt offering) and the invitation to intimate communion (peace offering), showcasing the multifaceted aspects of the relationship God desired with Israel.
Theological and Thematic Connections
Exodus 24:5 powerfully illustrates the ancient understanding of covenant, sacrifice, and the means of drawing near to a holy God. It underscores that access to the divine presence is not arbitrary but requires a prescribed means of approach, involving both complete dedication and a desire for reconciliation. The offerings, particularly the burnt offering, foreshadow the ultimate means of atonement, highlighting the necessity of a blood sacrifice for the establishment and maintenance of a covenant relationship. The peace offering, conversely, emphasizes God's gracious invitation to fellowship, demonstrating that despite human sinfulness, He desires intimate communion with His people. This act solidifies the theological truth that while God initiates covenant out of His sovereign grace, human response, marked by obedience and costly sacrifice, is required for its ratification and the enjoyment of its profound benefits. It sets a precedent for the entire sacrificial system, revealing God's character as both holy and merciful, demanding righteousness yet providing a way for reconciliation.
Reflection and Application
The profound scene in Exodus 24:5 serves as a timeless reminder of the gravity and beauty of covenant relationship with God. Just as the Israelites were called to a tangible act of sacrifice to confirm their commitment to God's laws and promises, we too are called to a life of dedicated obedience and intimate fellowship with Him. While the form of sacrifice has changed dramatically with the coming of Christ, the underlying spiritual essence remains: a surrender of self and a passionate desire for communion with the divine. This passage challenges us to deeply consider the depth of our own commitment to God's new covenant in Christ and how our daily lives reflect both complete surrender to His will (like the burnt offering) and a joyful participation in the peace and intimate relationship He offers (like the peace offering). It prompts us to ask whether our "offerings"—our time, talents, resources, and very selves—are truly given wholeheartedly to the LORD, and if we are actively pursuing the fellowship that is the glorious fruit of His grace and our responsive faith.
Questions for Reflection
FAQ
Why were both burnt offerings and peace offerings made at this specific moment?
The combination of burnt offerings (עֹלָה, 'olah') and peace offerings (שְׁלָמִים, shelamim') was essential for the covenant ratification ceremony because each type of offering carried distinct, yet complementary, theological significance, providing a comprehensive picture of the covenant relationship. The burnt offering symbolized complete dedication, submission, and atonement for general sin. It was entirely consumed by fire on the altar, representing Israel's wholehearted giving of themselves to God and acknowledging His holiness and their need for purification. The peace offering, on the other hand, symbolized fellowship, communion, and reconciliation. A portion of this offering was consumed by the worshipers in a communal meal, signifying the peace and restored relationship between God and His people. Together, these offerings underscored both the solemnity of the covenant—demanding absolute commitment and acknowledging sin—and the joyful intimacy God desired with His people. This dual sacrifice thus provided a complete ritual expression of Israel's renewed relationship with the LORD, a pattern seen throughout the sacrificial system outlined in Leviticus.
Christ-Centered Fulfillment
Exodus 24:5, with its profound emphasis on sacrifice for covenant ratification and the establishment of fellowship, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The burnt offerings, symbolizing complete dedication and atonement, powerfully foreshadow the perfect and singular sacrifice of Christ on the cross. He fully surrendered His life to God's will (Philippians 2:8), becoming the ultimate propitiation for sin (1 John 2:2), the Lamb of God who takes away the sin of the world (John 1:29). His self-offering was a fragrant aroma to God (Ephesians 5:2), perfectly accomplishing what the animal sacrifices could only point towards. The peace offerings, which facilitated a communal meal and symbolized intimate fellowship, are gloriously fulfilled in Christ, who is our true peace (Ephesians 2:14). Through His shed blood, we are not only reconciled to God (Colossians 1:20) but also gain direct access to the Father (Ephesians 2:18) and enjoy true, unbroken communion with Him. The New Covenant, established by Christ's own blood (Luke 22:20), forever supersedes the old, inviting all believers into an eternal relationship where the need for animal sacrifices is completely and perfectly satisfied by His one, sufficient, and eternal offering.