XXIV.

THE RATIFICATION OF THE COVENANT.

(1) And he said.--We should have expected "And God said," or "And Jehovah said." The omission of the nominative is probably to be accounted for by the insertion into Exodus at this point of "the Book of the Covenant," which was originally a distinct document. Exodus 24:1 of Exodus 24 probably followed originally on Exodus 20:21 of Exodus 20. The sequence of the words was then as follows: "And Moses drew near unto the thick darkness where God was. And he said unto Moses," &c.

Come up.--The ascent of Aaron, Nadab, Abihu, and the seventy elders seems to have been commanded in order to give greater solemnity to the ratification of the covenant between God and Israel, which is the main subject of this section. Moses received instructions on the subject before descending, and no doubt was divinely guided in the steps which he took previously to ascending with them.

Nadab, and Abihu.--Aaron's two elder sons. (See Exodus 6:23.)

Seventy of the elders.--These are not the "judges" of Exodus 18:21-26, who were not yet appointed (see Note on Exodus 18:24-25), but rather the heads of tribes and families who had exercised authority over the Israelites in Egypt, and through whom Moses had always communicated with the people. (See Exodus 3:16; Exodus 4:29; Exodus 12:21; Exodus 17:5-6.)

Verses 1-8. - THE RATIFICATION OF THE COVENANT. The giving of the Book of the Covenant being now completed, Moses, having received directions with respect to another ascent into the mount (vers. 1, 2), descended to the people, and in the first instance declared to them the main heads of the Covenant, which they received with favour, and expressed their willingness to obey (ver. 3). Not, however, regarding this as a sufficiently formal ratification, the Prophet proceeded to write out in a "Book" the whole of the commands which he had received, He then built an altar, erected twelve pillars, offered sacrifice, and having collected half the blood of the victims in basins, summoned the people to an assembly. At this, he read over solemnly all the words of the Book to them, and received their solemn adherence to it (ver. 7); whereupon, to complete the ceremony, and mark their entrance into covenant, he sprinkled the blood from the basins on the twelve tribes, represented by their leaders, and declared the acceptance complete (ver. 8). The ceremony was probably modelled on some customary proceedings, whereby important contracts between man and man were ratified among the Hebrews and Syrians. Verses 1, 2. - It has been supposed that these verses are out of place, and suggested to remove them to the end of verse 8. But no change is necessary. It is quite natural that God should have given the directions before Moses descended from the mount, and that he should have deferred executing them until the people had accepted the covenant. Nadab and Abihu were the two eldest of Aaron's sons, and so his natural successors in the priesthood, had they not sinned by offering "strange fire" (Leviticus 10:1, 2). They had been mentioned previously, in Exodus 6:23. Seventy of the elders. On the elders of Israel, see Exodus 3:16, and Exodus 18:21. The "seventy" eiders may, together with Nadab and Abihu, have represented the twelve tribes, six from each. Worship ye afar off. Though all were to ascend the mount to a certain height, only Moses was to go to the top. The others, being less holy than Moses, had to worship at a distance.

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.And he said unto Moses,.... Who said? no doubt a divine Person, and yet what this Person said is:

come up unto the Lord; meaning either to himself, or one divine Person called to Moses to come up to another: according to the Targum of Jonathan, it was Michael, the prince of wisdom; not a created angel, but the eternal Word, Wisdom, and Son of God; who said this on the seventh day of the month, which was the day after the giving of the law, or ten commands; though Jarchi says this paragraph was before the ten commands, and was said on the fourth of Sivan; but the Targumist seems most correct:

come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; Nadab and Abihu were the two eldest sons of Aaron, Exodus 6:23 and the seventy elders were not all the elders of Israel, but were so many of them selected out of them, the chief and principal; who were heads of tribes and families, and were no doubt many, if not all of them, of those who by the advice of Jethro were chosen to be rulers of thousands, hundreds, and fifties; these were called to come up to the Lord on the mountain, but not to the top of it, only Moses went thither:

and worship ye afar off: from the people, and even at a distance from Moses; for he only was admitted near to God, as the following verse shows.