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.
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(6) Put it in basons.—Reserving it for the purpose stated in Exodus 24:8.

Half of the blood he sprinkled on the altar.—This was the most essential part of every sacrifice—the 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.

Exodus 24:6. 1st, The blood of the sacrifice which the people offered, was (part of it) sprinkled upon the altar — Which signified the people’s dedicating themselves to God, and his honour. In the blood of the sacrifices, all the Israelites were presented unto God as living sacrifices, Romans 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 God’s 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, (Hebrews 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.24:1-8 A solemn covenant was made between God and Israel. Very solemn it was, typifying the covenant of grace between God and believers, through Christ. As soon as God separated to himself a peculiar people, he governed them by a written word, as he has done ever since. God's covenants and commands are so just in themselves, and so much for our good, that the more we think of them, and the more plainly and fully they are set before us, the more reason we may see to comply with them. The blood of the sacrifice was sprinkled on the altar, on the book, and on the people. Neither their persons, their moral obedience, nor religious services, would meet with acceptance from a holy God, except through the shedding and sprinkling' of blood. Also the blessings granted unto them were all of mercy; and the Lord would deal with them in kindness. Thus the sinner, by faith in the blood of Christ, renders willing and acceptable obedience.He sprinkled - Rather, he cast. See Leviticus 1:5. 6. Moses took half of the blood … sprinkled—Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification—half on each party in the transaction. Half of the blood of the beasts killed, which for conveniency of sprinkling was mixed with a little water, Hebrews 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, Hebrews 9:12. 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.

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. Leviticus 2:13, Numbers 18:19, 2 Chronicles 13:5), sometimes by partaking together in a sacrificial meal (Genesis 31:54; cf. v. 11 here), in Genesis 15, Jeremiah 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. Psalm 50:5).

basons] Heb. ’aggânôth, elsewhere only Isaiah 22:24, Song of Solomon 7:3. Not the technical priestly term (mizrâḳ) used in Exodus 27:3.

sprinkled] tossed (or threw): see on Exodus 29:16. So v. 8.

on] or against,—at least, if the later sense of the expression (see on Exodus 29:16) may be here presupposed.Verse 6. - Moses took half of the blood. The blood, which symbolised the life of the victim, was the essential part of every sacrifice, and was usually poured over the altar, or at any rate sprinkled upon it, as the very crowning act of offering. (See Leviticus 1:5; Leviticus 3:8; etc.) On this occasion Moses retained half of the blood, and put it in basins, for the purpose of so uniting all the people in the sacrifice, and thereby the more solemnly pledging them to the covenant, which the sacrifice at once consecrated and consummated. (See Hebrews 9:18-20.) The other half of the blood was, according to the usual practice, sprinkled upon the altar. The divine promise closes with a general indication of the boundaries of the land, whose inhabitants Jehovah would give up to the Israelites to drive them out, and with a warning against forming alliances with them and their gods, lest they should lead Israel astray to sin, and thus become a snare to it. On the basis of the promise in Genesis 15:18, certain grand and prominent points are mentioned, as constituting the boundaries towards both the east and west. On the west the boundary extended from the Red Sea (see Exodus 13:18) to the sea of the Philistines, or Mediterranean Sea, the south-eastern shore of which was inhabited by the Philistines; and on the east from the desert, i.e., according to Deuteronomy 11:24, the desert of Arabia, to the river (Euphrates). The poetic suffix מו affixed to גּרשׁתּ answers to the elevated oratorical style. Making a covenant with them and their gods would imply the recognition and toleration of them, and, with the sinful tendencies of Israel, would be inevitably followed by the worship of idols. The first כּי in Exodus 23:33 signifies if; the second, imo, verily, and serves as an energetic introduction to the apodosis. מוקשׁ, a snare (vid., Exodus 10:7); here a clause of destruction, inasmuch as apostasy from God is invariably followed by punishment (Judges 2:3).
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