Charles Ellicott Commentary Exodus 24

And he said. —We should have expected “And God said,” or “And Jehovah said.” The omission of the nominative is probably explained by the insertion into Exodus at this point of “the Book of the Covenant,” which was originally a distinct document. Exodus 24:1 probably originally followed Exodus 20:21. The sequence of the words was then as follows: “And Moses drew near to the thick darkness where God was. And he said to Moses,” etc.

Come up. —The ascent of Aaron, Nadab, Abihu, and the seventy elders seems to have been commanded 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 was undoubtedly divinely guided in the steps he took before ascending with them.

Nadab, and Abihu. —Aaron’s two elder sons .

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 (Exodus 4:29; Exodus 12:21; Exodus 17:5–6).

Moses ... told the people all the words of the Lord. —Moses gave them an outline of the legislation which he subsequently committed to writing (Exodus 24:4) and formed into “the Book of the Covenant” (Exodus 24:7). Its general purport and main points were communicated, but probably not all its details. Otherwise it would scarcely have been necessary to read the contents of the book to them. The people willingly gave their assent, feeling the laws to be holy, just, and good, and not yet knowing how difficult they would find it to render a perfect obedience.

Moses wrote. —Compare Exodus 17:14. The familiarity of Moses with writing is presumed throughout the Pentateuch. One “learned in all the wisdom of the Egyptians” under the nineteenth dynasty could hardly be ignorant of this ordinary Egyptian accomplishment.

Under the hill. —Hebrew, the mountain. The Ras Sufsafeh is intended.

Twelve pillars. —As the altar symbolized and indicated the presence of Jehovah, one party to the Covenant, so the twelve pillars—probably long stones set up on end (Genesis 28:18)—symbolized the presence of the twelve tribes, the other party. (For another instance of the employment of such symbolism see Joshua 4:3; Joshua 4:9; Joshua 4:20.)

Young men ... who offered burnt offerings.—It should be noted that, even after the appointment of the Levitical priesthood, the acts of slaughtering the victims and arranging the flesh upon the altar were regarded as appropriately performed by any Israelite (Leviticus 1:5–6; Leviticus 1:11–12, and other similar passages). The sprinkling of the blood and the lighting of the fire were the special sacrificial acts reserved for the priest (Leviticus 1:5; Leviticus 1:7; Leviticus 1:11; Leviticus 1:13). At this time, before the Levitical priesthood had been instituted, the sprinkling of the blood seems to have been the sole act reserved. Young men were employed to slay the animals as they were best qualified by their strength to deal with them.

Burnt offerings ... peace offerings.—Burnt offerings were both expiatory and signs of self-dedication. Peace offerings were indications of humanity’s gratitude for mercies received. Both were now offered together, to mark:

1. Israel’s thankfulness for being taken into covenant.
2. Israel’s determination to consecrate itself wholly to the service of God.

Put it in basins. —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.