Exegetical and Hermeneutical Commentary of Exodus 24:6
And Moses took half of the blood, and put [it] in basins; and half of the blood he sprinkled on the altar.
6. Half of the blood was thrown against the altar; the other half ( v. 8) was thrown over the people. Covenants were ratified in different ways: sometimes, for instance, the contracting parties were held to be bound by eating salt together (cf. Lev 2:13, Num 18:19, 2Ch 13:5), sometimes by partaking together in a sacrificial meal (Gen 31:54; cf. v. 11 here), in Genesis 15, Jer 34:18 f., by passing between the divided pieces of slaughtered animals; and especially by the use, still prevalent in many parts of the world, of blood, as by each of the parties tasting the other’s blood, or smearing himself with it, or letting it be mingled with his own, &c., or by both jointly dipping their hands in the blood of a slaughtered animal, &c. (cf. Hdt. iii. 8, iv. 70, Aesch. Theb. 43 48, Xen. Anab. ii. 2. 9: see very fully Trumbull, The Blood Covenant, 1885, pp. 4 65). So analogously here: Jehovah and the people are symbolically joined together by the sacrificial blood being thrown over the altar (representing Jehovah) and the people; and thus the ‘covenant,’ or agreement, between them is ratified (cf. Psa 50:5).
basons ] Heb. ’aggnth, elsewhere only Isa 22:24, Son 7:3. Not the technical priestly term ( mizr) used in Exo 27:3.
sprinkled ] tossed (or threw): see on Exo 29:16. So v. 8.
on ] or against, at least, if the later sense of the expression (see on Exo 29:16) may be here presupposed.
Fuente: The Cambridge Bible for Schools and Colleges
He sprinkled – Rather, he cast. See Lev 1:5.
Fuente: Albert Barnes’ Notes on the Bible
Half of the blood of the beasts killed, which for conveniency of sprinkling was mixed with a little water, Heb 9:19, whereby also Christ was most fitly represented, who came by water and blood, 1Jo 5:6.
Half of the blood he sprinkled on the altar, to signify, as well that God was appeased and atoned by this blood, as it represented the blood of Christ, as also that Christ was sanctified with his own blood, Heb 9:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Moses took half of the blood . .. sprinkledPreliminary to this was the public reading of thelaw and the renewed acceptance of the terms by the people; then thesprinkling of the blood was the sign of solemn ratificationhalf oneach party in the transaction.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses took half of the blood, and put it in basins,…. Half of the blood of the above sacrifices, this he put into basins, and set by, in order to sprinkle on the people:
and half of the blood he sprinkled on the altar; the Targum of Onkelos adds, to atone for the people. But the altar here seems to represent the Lord, who was one of the parties covenanting, and therefore is sprinkled with blood as a ratification of the covenant on his part, and the promises of it.
Fuente: John Gill’s Exposition of the Entire Bible
The blood was divided into two parts. One half was swung by Moses upon the altar ( to swing, shake, or pour out of the vessel, in distinction from to sprinkle) the other half he put into basins, and after he had read the book of the covenant to the people, and they had promised to do and follow all the words of Jehovah, he sprinkled it upon the people with these words: “ Behold the blood of the covenant, which Jehovah has made with you over all these words.” As several animals were slaughtered, and all of them young oxen, there must have been a considerable quantity of blood obtained, so that the one half would fill several basins, and many persons might be sprinkled with it as it was being swung about. The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity; but it had no connection whatever with the heathen customs adduced by Bhr and Knobel, in which the parties to a treaty mixed their own blood together. For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. But the sacrificial blood itself only acquired this signification through the sprinkling or swinging upon the altar, by virtue of which the human soul was received, in the soul of the animal sacrificed for man, into the fellowship of the divine grace manifested upon the altar, in order that, through the power of this sin-forgiving and sin-destroying grace, it might be sanctified to a new and holy life. In this way the sacrificial blood acquired the signification of a vital principle endued with the power of divine grace; and this was communicated to the people by means of the sprinkling of the blood. As the only reason for dividing the sacrificial blood into two parts was, that the blood sprinkled upon the altar could not be taken off again and sprinkled upon the people; the two halves of the blood are to be regarded as one blood, which was first of all sprinkled upon the altar, and then upon the people. In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God; and the sprinkling of the people with this blood was an actual renewal of life, a transposition of Israel into the kingdom of God, in which it was filled with the powers of God’s spirit of grace, and sanctified into a kingdom of priests, a holy nation of Jehovah (Exo 19:6). And this covenant was made “upon all the words” which Jehovah had spoken, and the people had promised to observe. Consequently it had for its foundation the divine law and right, as the rule of life for Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(6) Put it in basons.Reserving it for the purpose stated in Exo. 24:8.
Half of the blood he sprinkled on the altar.This was the most essential part of every sacrificethe act by which the victim, the representative of the offerer, was made over and delivered up to God. Usually all the blood was thus devoted; here there was need of some for another purpose.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Half of the blood in basins, and half on the altar As the same drops of blood could not be sprinkled both on the altar and on the people, the whole was divided into two parts, part for the altar and part for the people, and yet the two portions were regarded as one blood, serving to seal this holy covenant between Jehovah and his people . The blood which was sprinkled on the altar symbolized the life of Israel consecrated to Jehovah; that in basins, which was “sprinkled on the people,” (Exo 24:8,) served to intensify in them the solemn conviction that they were set apart to be a holy nation. It was the seal of union with God, a covenant of blood.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 24:6. Half of the blood be sprinkled on the altar Expressive of God’s acceptance and ratification of the covenant; the other half he sprinkled, Exo 24:8 on the people; i.e. either on the people themselves, or, most probably, on the twelve pillars, representative of the people. It is to be observed, that their engagement in this covenant was to be a matter of free choice, Exo 24:7. God, in his dealings with men, always treats them as a people endowed with the power of election. The apostle to the Hebrews fully informs us, that this method of covenanting by blood, had constant allusion to that great covenant by the blood of CHRIST, which all the blood shed in sacrifices from the foundation of the world prefigured; see Heb 9:18; Heb 9:28.
REFLECTIONS.Moses is now dismissed to carry down the ordinances, and bring back with him seventy of the elders of Israel, to behold the glory of God, and confirm the people in their obedience. They must come and worship in the Mount, but far off: Moses alone must come near. Note; Every believer must ascend into the mount of prayer, to see God’s glory; and we may now boldly draw nigh through our Mediator Jesus Christ: this honour have all his saints. Moses, hereupon,
1. Comes down, rehearses, and writes in a book, for standing use, these ordinances. The people solemnly consent to them. It was as much their interest as duty so to do. Note; Many are convinced of their duty, and hastily resolve to follow it; but going forth in their own strength, they quickly fail in their promises, and forget their vows.
2. A solemn covenant is made between God and Israel, Moses being mediator. An altar stands for Jehovah, and twelve pillars for the twelve tribes. Sacrifices are offered; for without an atonement, there can be no intercourse between God and sinners: and the blood sprinkled, partly upon the altar, partly upon the people, signified the sealing and ratification of the terms agreed upon. Note; Christ is the true sacrifice which makes peace between God and us: his blood confirms the covenant of grace. He sprinkles it on our consciences by faith, and as our High Priest appears with it before the altar of God in heaven, at all times to plead that covenant of redemption, which he has on our behalf fulfilled by his obedience unto death, even the death of the cross.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 96
GODS COVENANT WITH ISRAEL
Exo 24:6-8. And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.
OF such terrible majesty is God, that none could behold his face and live. Even in his most condescending intercourse with men, he has made them to feel, that he is a God greatly to be feared, and to be had in reverence of all them that are round about him. When he descended on Mount Sinai, to proclaim his law, all the people of Israel entreated that he would not speak to them any more, except through the intervention of a Mediator. He was graciously pleased to make further communications to his people, and to enter into a covenant with them: but here a select number only were permitted to approach him, and of them none but Moses was suffered to come near unto him.
The covenant which he made with them, is the subject now before us: and we shall consider it in a two-fold view:
I.
As made with Israel
An altar being built, together with twelve pillars, the one to represent Jehovah, and the other the twelve tribes of Israel, the covenant was,
1.
Made
[God, as the author of that covenant, declared by Moses the terms on which he would acknowledge Israel as his peculiar people. Moses had written In a book the laws which God had made known to him, the moral, the ceremonial, the judicial; and all these he read in the audience of the people. To these, in the name of God, he required a cheerful and uniform obedience: and, upon their obedience to these, God promised on his part to favour them with his continued protection, and with the ultimate and peaceful enjoyment of the promised land. Thus was care taken that they should know to what they were to subscribe, and that their future welfare depended on their fidelity to their own engagements.
The people on their part gave their consent to the terms prescribed: and this they did in the most solemn manner. In declaring their acceptance of the covenant they were unanimous, cordial, unreserved. There was not one dissentient voice. They had repeatedly before engaged to do whatever the Lord should enjoin [Note: Exo 19:8; Exo 24:3.]: but here they do it with additional force and emphasis [Note: We will do, and be obedient.]. Nor do they make the least exception to any one thing as burthensome or oppressive. In the most unqualified manner they bind themselves to a perfect and perpetual obedience; All that the Lord hath said will we do, and be obedient.]
2.
Ratified
[From the very time that God first set apart Abraham to be the progenitor of his peculiar people to the time when that people were carried captive to Babylon, it seems to have been customary to confirm covenants by sacrifices; which, when slain, were divided into parts placed opposite to each other; and then the parties covenanting passed between those parts, and thereby pledged themselves to a faithful observance of the covenant [Note: In Abrahams time, Gen 15:9-10; Gen 15:17; in Davids, Psa 50:5; in Jeremiahs, Jer 34:18-20. A similar custom obtained also among the Greeks.]. But in this instance solemnities were used, which shewed that the sacrifices were essential to the covenant itself. God could not enter into covenant with sinners till an atonement had been offered for their sins. And now that this atonement was offered, one half of the blood of the sacrifices was poured upon the altar, to evince that God was reconciled to them; and the remainder was sprinkled upon the book and upon the people, in order to seal upon their hearts and consciences his pardoning love, and to remind them, that all their hope in that covenant depended on the blood of atonement with which it was sprinkled.]
After having duly considered this covenant as made with Israel, it will be proper to view it,
II.
As typifying that under which we live
That it was a type of the Christian covenant we are sure, because St. Paul quotes the very words of our text, to prove that the death of Christ was necessary to give efficacy to his mediation, and to secure to us the blessings of his covenant [Note: Heb 9:17-19.]. He mentions also some additional circumstances not related in the history: but of them we forbear to speak, that our attention may be confined to the point immediately before us. The connexion between the two is that which we assert, and which we wish to illustrate. Let us then return to the covenant made with Israel, and notice more particularly,
1.
The nature of it
[The covenant made with Israel was a mixed covenant; partly legal, for it contained the law of the ten commandments delivered on Mount Sinai; partly evangelical, for it comprehended many ceremonial institutions whereby the people were to obtain remission of their sins; and partly national, because it comprised many civil restrictions which were peculiar to that people. But the covenant under which we are, is purely evangelical, having not the smallest mixture of any thing else with it. Our covenant does not prescribe laws, by obedience to which we are to obtain mercy; but offers mercy freely as the gift of God through Christ, and promises grace, whereby we shall be enabled to fulfil the will of God. Sanctification is not required of us as a ground for our justification, but is promised to us as a fruit and evidence of our justification. In this covenant we are not to obey in order that God may give, but to obey because he has given, and will give. We are not first to give to God that he may afterwards give to us; but he gives all, and we receive all.]
2.
The ratification of it
[The blood of sprinkling used by Moses was a mere shadow; it had of itself no value whatever: it could neither satisfy the justice of God, nor bring peace into the consciences of men. But the blood with which our covenant is ratified is called the blood of God [Note: Act 20:28.], because it was the blood of Him who was God as well as man. That blood has indeed an efficacy that transcends all conception. It has reconciled God to a guilty world: and, when sprinkled on the hearts of men by faith, it fills them with a peace which passeth all understanding. And as Moses, in the quality of Gods high-priest, sprinkled the blood both upon the altar and the people, so does our great High-Priest, the Lord Jesus, now sprinkle his blood for us before the throne of God, and sprinkle it also on our hearts, whensoever we go to him for that purpose. The covenant too itself is continually exhibited to us as sprinkled with his blood; so that we may be certain that God will fulfil it to us in all its parts. If only we accept it, and rely upon it, all its blessings shall be ours, both in time and in eternity.]
3.
The acceptance of it
[There was much in the peoples acceptance of that covenant worthy of our imitation: but there was also much which it becomes us carefully to avoid.
In the first place, guard against their ignorance. They were evidently not acquainted with the requisitions of the covenant to which they subscribed. They heard its contents read to them indeed; but they did not enter into their full meaning, neither had they duly considered them. Let not this be the case with us, lest we begin to build without counting the cost. Let us consider that it requires us to receive every thing as persons wholly destitute, and to receive it in every part without the smallest partiality or reserve. Let us remember, that though it does not require holiness as a meritorious condition of our acceptance. it promises holiness as one of its chief blessings [Note: Eze 36:25-27.]: and that, if we do not desire, and strive, to be holy as God is holy, and perfect as God is perfect, all our professed hope in the covenant is vain and delusive. We can no more be saved by the covenant without holiness, than we can without faith. Let this be known, and weighed, yea and be wrought into the soul as a fixed principle, before we presume to think that we have any interest in Christ, or in the covenant which he has sealed with his blood.
In the next place, guard against their self-righteousness. They imagined that they could so fulfil their obligations as to earn and merit all the blessings of the covenant. Let not us make so fatal a mistake. Let us rather acknowledge, that if we had done all that is commanded us, we should be only unprofitable servants. But who will say that he has done all that is commanded him, or indeed any one thing, in which God could not discern some imperfection and defect? If this be so, then do we need mercy and forgiveness even for our best actions; and consequently can never merit by them the salvation of God. Let this then be also engrafted in our minds, that we may be accepted with the publican, and not be rejected with the Pharisee.
Lastly, let us guard against their self-dependence. They never doubted but that they were able to do all that was commanded them. They thought it was as easy to perform as to promise. But in a very few days they provoked God to jealousy with their golden calf: so little did they remember the precepts that had been given them, or the vows that were upon them. Let it not be so with us. Let us bear in mind, we have not of ourselves a sufficiency even to think a good thought; and that without Christ we can do nothing. If we embrace the covenant as they embraced it, we shall fail as they failed.]
We cannot better conclude this subject than by addressing you as Moses addressed the Israelites: Behold the blood of the covenant which the Lord hath made with you,or, as St. Paul quotes the words, the covenant which God hath enjoined unto you!
1.
Behold the covenant itself
[It is ordered in all things and sure: there is not a want which a human being can feel, for which ample provision is not made in it. And it is free for every creature under heaven. Whatever you may have been in times past, you may at this moment partake of all the blessings of this covenant, if only you be willing to receive them freely, and without reserve. On the other hand, if you disregard this covenant, and count the blood of it an unholy thing, there remains no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to consume you. God has shut you up to this, and enjoined it unto you by an irreversible decree. Receive it therefore, and live; reject it, and perish.]
2.
Behold the blood of the covenant
[What instruction does that blood convey! Did the Israelites see their bleeding sacrifices, and not discern the desert of sin? How much more then must we discern it in the precious blood of our incarnate God! And surely we may also see in it the transcendent love of Christ, who submitted to make his soul an offering for sin, that, the covenant being sealed with his blood, we might be partakers of its richest blessings.
What comfort too does it convey to the soul! Look on that blood, thou doubting Christian, and then say whether God will not fulfil all the promises that he has ever made: say whether, in such a mode of ratifying his covenant he has not provided strong consolation for all who flee to the refuge set before them in the Gospel.
Finally, What a stimulus does it give to all holy and heavenly affections! Shall not that question be continually upon thy mind, What shall I render unto the Lord? Look on that blood, and grudge God your services, if ye can. Think much of any duties you can perform, or of any sufferings you can endure for him, if ye can. Only keep your eye fixed upon that blood, and you shall be irresistibly constrained to exult and glory in God, and to consecrate unto him all the faculties and powers of your souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Paul gives the best explanation of his passage, Heb 9:19-28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 24:6 And Moses took half of the blood, and put [it] in basons; and half of the blood he sprinkled on the altar.
Ver. 6. Half of the blood. ] Having mingled it first with water Heb 9:19 See 1Jn 5:6 , See Trapp on “ 1Jn 5:6 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
on the altar. This was pledging Jehovah to this conditional covenant. See Heb 9:19, where the book also is said to be sprinkled.
Fuente: Companion Bible Notes, Appendices and Graphics
the blood he: Exo 24:8, Exo 12:7, Exo 12:22, Col 1:20, Heb 9:18, Heb 12:24, 1Pe 1:2, 1Pe 1:19
on the altar: Exo 29:16, Exo 29:20, Lev 1:5, Lev 1:11, Lev 3:2, Lev 3:8, Lev 4:6
Reciprocal: Exo 27:3 – basins Num 3:41 – General 1Ki 7:40 – the basins 2Ki 17:15 – his covenant 2Ki 17:35 – With whom 2Ch 34:31 – made a covenant Neh 7:70 – basins Psa 74:20 – Have Psa 99:6 – Moses Jer 31:32 – Not Heb 9:19 – the blood
Fuente: The Treasury of Scripture Knowledge
Exodus 24:6. 1st, The blood of the sacrifice which the people offered, was (part of it) sprinkled upon the altar Which signified the peoples dedicating themselves to God, and his honour. In the blood of the sacrifices, all the Israelites were presented unto God as living sacrifices, Rom 12:1. 2d, The blood of the sacrifice which God owned and accepted was (the remainder of it) sprinkled, either upon the people themselves, or upon the pillars that represented them, which signified Gods conferring his favour upon them, and all the fruits of that favour, and his giving them all the gifts they could desire from a God reconciled to them, and in covenant with them. 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, sprinkles it upon the altar in his intercession, (Heb 9:12,) and sprinkles it upon his church by his word and ordinance, and operations of the Spirit of promise, by whom we are sealed to be to him a people.