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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.
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Summary
Exodus 24:6 describes a pivotal moment in the solemn ratification ceremony of the Mosaic Covenant at Mount Sinai, where Moses, acting as mediator, meticulously divides the blood of sacrificial animals. One half of the collected blood is carefully placed in basins, while the other half is sprinkled directly upon the altar. This precise act, deeply rooted in ancient Near Eastern covenant practices, profoundly signifies the establishment of a binding agreement between Yahweh and Israel, underscoring the sanctity of the covenant and the indispensable role of blood in consecration, purification, and reconciliation within the divine-human relationship.
Context
Literary Context
This verse is intricately woven into the climactic narrative of the covenant's formal establishment between Yahweh and Israel at Mount Sinai. It follows the momentous giving of the Ten Commandments in Exodus 20 and the detailed civil and moral laws outlined in the "Book of the Covenant" in Exodus 21, Exodus 22, Exodus 23. Immediately prior to this ritual, Moses has diligently recorded all of God's words, constructed an altar at the foot of the mountain, and erected twelve pillars, symbolizing the twelve tribes of Israel. Young men, acting on behalf of the community, have already offered burnt offerings, signifying complete dedication, and peace offerings, symbolizing fellowship and communion, thus setting the stage for this crucial blood ritual. The subsequent verses, particularly Exodus 24:7-8, detail the people's verbal affirmation of the covenant and Moses's act of sprinkling the remaining half of the blood upon them, thereby sealing the pact. The entire chapter culminates in Moses, Aaron, Nadab, Abihu, and seventy elders ascending the mountain to behold God, a profound act of covenantal communion and divine revelation.
Historical & Cultural Context
In the ancient Near East, the shedding and application of blood were common and immensely potent elements in treaty and covenant ceremonies. Blood, often understood as the very essence of life (Leviticus 17:11), symbolized the gravity of an oath and the binding nature of an agreement. When blood was shed, it signified a life given, representing the ultimate commitment of the parties involved and often serving as a self-maledictory oath—a curse upon oneself if the covenant were broken. The division of the blood, with one portion dedicated to the deity and the other to the human party, was a powerful visual representation of a shared life and mutual obligation. The altar, as a sacred space and the designated point of communion with the divine, was the natural recipient of God's portion of the blood, consecrating the covenant itself to the Lord. This ritual, therefore, was not merely ceremonial but a deeply understood and profoundly serious act, communicating the life-and-death implications of entering into a covenant relationship with the sovereign God of Israel, establishing a sacred bond that demanded unwavering fidelity.
Key Themes
Exodus 24:6 is central to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Covenant Ratification, demonstrating the formal and solemn process by which God establishes His unique relationship with Israel. This act solidifies Israel's identity as God's chosen people, set apart to obey His laws. The verse also highlights Mediation, as Moses acts as the indispensable intermediary between a holy God and His people, handling the sacred elements and conveying the divine will. Furthermore, the use of blood underscores the theme of Holiness and Atonement, revealing that a holy God can only be approached through a consecrated means, and that life (symbolized by blood) is required for the establishment of a relationship with Him. This ritual anticipates the elaborate sacrificial system detailed in Leviticus, emphasizing that sin requires a life-payment and that God provides the means for reconciliation. Finally, the verse contributes to the theme of Divine Presence and Human Access, showing how God condescends to enter into a binding relationship with humanity, even allowing a select few to behold His glory after the covenant is sealed, as described in Exodus 24:9-11.
Exposition and Analysis
Key Word Analysis
From דָּמַם (compare אָדָם); blood (as that which when shed causes death) of man or an animal; by analogy, the juice of the grape; figuratively (especially in the plural) bloodshed (i.e. drops of blood); blood(-y, -guiltiness, (-thirsty), [phrase] innocent. This term is central to the Old Testament sacrificial system and covenant theology. It signifies life itself and is the means by which atonement is made. In the context of covenant, the shedding of blood represents the solemnity and binding nature of the agreement, often implying the penalty for breaking the covenant. Here, its division and application signify a shared life and mutual commitment between God and Israel, establishing a sacred bond.
Probably from נָגַן; a bowl (as pounded out hollow); basin, cup, goblet. These vessels were not merely utilitarian but served a ritualistic purpose, carefully containing the sacred blood. Their use emphasizes the deliberate, reverent, and organized nature of the covenant ceremony, highlighting the preciousness and profound significance of the blood being handled. The collection in basins also allowed for the precise division and subsequent application of the blood.
A primitive root; to sprinkle (fluid or solid particles); be here and there, scatter, sprinkle, strew. Unlike a gentle pouring, zâraq implies a more forceful, decisive, and often widespread casting of the blood. This ritualistic action underscores the deliberate and public nature of the consecration. When applied to the altar, it signifies the dedication of the covenant to God and the sanctification of the means by which the covenant is established. When applied to the people (as in Exodus 24:8), it signifies their purification and their binding commitment to the covenant.
Verse Breakdown
"And Moses took half of the blood"
This clause immediately highlights Moses's indispensable mediatorial role. As God's chosen representative, he is entrusted with handling the sacred blood, which is the very essence of the covenant ceremony. The precise division into "half" is crucial, meticulously setting up the dual application: one portion for God (on the altar) and the other for the people (to be sprinkled on them in a later, equally significant step). This act underscores the bilateral nature of the covenant, involving two distinct parties.
"and put [it] in basons"
The collection of the blood in basins indicates a deliberate, reverent, and organized act. These specific vessels serve to contain the sacred element, preparing it for its ritualistic application. This step emphasizes the careful and respectful handling of the blood, signifying its profound importance and sacredness in the covenant-making process, ensuring no drop of this vital element is wasted or defiled.
"and half of the blood he sprinkled on the altar"
This action represents God's portion of the covenant, signifying His acceptance and commitment. The altar, as the consecrated place of sacrifice and divine communion, receives the blood, symbolizing the consecration of the covenant to God Himself. It establishes the covenant on a foundation of holiness and divine presence, indicating that God is a party to the agreement and that the covenant is ratified in His sight and by His authority.
Literary Devices
The primary literary device at play in Exodus 24:6 is Symbolism. The blood itself is a profoundly potent symbol, representing life, atonement, purification, and the binding nature of a covenant. Its division into two halves powerfully symbolizes the two distinct parties entering the agreement: God and Israel, each receiving a portion of the life-giving essence. The act of sprinkling the blood on the altar is also highly symbolic, representing the consecration of the covenant to God, His acceptance of it, and the establishment of a sacred bond. Furthermore, the entire ritual functions as a Type or Foreshadowing, pointing forward to the ultimate and perfect covenant sealed by the blood of Christ. The meticulous, ritualistic actions described underscore the gravity and solemnity of the event, emphasizing the sacredness of the relationship being established between a holy God and His chosen people. The precise detail in the description serves to impress upon the reader the profound significance of this moment in Israel's history, highlighting the divine initiative and the costly nature of covenant.
Theological and Thematic Connections
Exodus 24:6 profoundly illustrates the Old Testament understanding of covenant, sacrifice, and the holiness of God. The division and application of blood underscore the absolute seriousness with which God enters into relationship with humanity, demanding a response of obedience and fidelity from His people. It reveals that access to God and the establishment of a binding relationship require a consecrated means, foreshadowing the ultimate and perfect sacrifice. The ritual teaches that God's covenant is not a mere suggestion but a life-and-death commitment, sealed by the most precious element—blood—which represents life itself and the ultimate cost of breaking the agreement. This act establishes the foundation for Israel's worship and national identity, rooted in God's gracious initiative and their solemn promise of obedience.
Reflection and Application
Exodus 24:6 serves as a powerful reminder of the solemnity and sacredness of God's covenants. It calls us to reflect deeply on the nature of our relationship with God, which is not based on casual agreement or fleeting emotion, but on a profound, life-altering pact initiated by Him. The meticulous ritual of blood application highlights that our approach to a holy God is always on His terms, through His prescribed means, underscoring the necessity of atonement for sin. For believers today, this verse should deepen our appreciation for the New Covenant, recognizing that if the Old Covenant required such a weighty and costly ritual, how much more glorious, efficacious, and eternally binding is the covenant sealed by the perfect, once-for-all sacrifice of Jesus Christ. It challenges us to live in a manner worthy of such a covenant, embracing the responsibilities and privileges that come with being in relationship with the Almighty God, walking in obedience and gratitude for the immeasurable grace extended to us.
Questions for Reflection
FAQ
Why was blood used in ancient covenants, and specifically in this verse?
In the ancient Near East, blood was universally understood as the essence of life (Leviticus 17:11). When shed in a covenant ceremony, it symbolized the solemnity and binding nature of the agreement. It represented a life given, indicating the ultimate commitment of the parties involved, and often implying the penalty of death for breaking the covenant. In Exodus 24:6, the blood consecrated the covenant itself, making it sacred and binding before God. The division of the blood, with half for God (on the altar) and half for the people (Exodus 24:8), visualized a shared life and mutual obligation, signifying that both God and Israel were bound by the terms of the agreement. It was a powerful, tangible representation of the life-and-death seriousness of entering into a relationship with the Holy God.
Christ-Centered Fulfillment
Exodus 24:6, with its solemn ritual of blood-sealed covenant, serves as a powerful type and shadow pointing directly to the ultimate and perfect covenant established through Jesus Christ. The divided blood, with one half sprinkled on the altar for God and the other reserved for the people, profoundly foreshadows the singular, efficacious shedding of Christ's blood. Unlike the temporary and repeated sacrifices of the Old Covenant, Jesus' sacrifice on the cross was a once-for-all act (Hebrews 7:27), by which He entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). His blood not only ratifies the New Covenant, which He Himself inaugurated at the Last Supper, declaring "This cup that is poured out for you is the new covenant in my blood" (Luke 22:20), but also cleanses us from all sin (1 John 1:7) and grants us direct, confident access to God's presence (Hebrews 10:19-20). The Old Covenant ritual, though vital for its time, was inherently limited; it could not perfect the conscience or fully reconcile humanity to God. Christ, as the true mediator and the spotless Lamb of God (John 1:29), perfectly fulfills the symbolism of Exodus 24:6, inaugurating a covenant of grace that offers complete atonement, sanctification, and eternal life to all who believe in His shed blood.