Exodus 24:8
So Moses took the blood, sprinkled it on the people, and said, "This is the blood of the covenant that the LORD has made with you in accordance with all these words."
Sermons
Belief and DisobedienceExodus 24:1-8
God's Covenant with IsraelJ. E. Twitchell.Exodus 24:1-8
The Blood of the CovenantJ. M. Sherwood, D. D.Exodus 24:1-8
The CovenantJ. W. Burn.Exodus 24:1-8
The Sealing of the CovenantH. T. RobjohnsExodus 24:1-8
The Sprinkling of BloodJ. Vaughan, M. A.Exodus 24:1-8
The Strictness of God's LawS. S. ChronicleExodus 24:1-8
The Covenant MadeH.T. Robjohns Exodus 24:1, 2, 9-11
The Vision of God for the Selected FewD. Young Exodus 24:1-2, 9-11
A Vision of GodJ. Orr Exodus 24:1, 2, 9-12
The Terms of the Covenant AcceptedD. Young Exodus 24:3-8
The Ratification of the CovenantJ. Orr Exodus 24:3-9
ConsecrationJ. Orr Exodus 24:7, 8














By the sprinkling of the blood of sacrifice, and by their voluntary acceptance of obligations to obedience, the children of Israel became, formally, the people of Jehovah. They had avouched themselves to be the Lord's. They had taken on them the vows of his service. They were now consecrated to be doers of his will. The same idea of consecration is embodied in the New Testament word "saint." The believer is one of a sanctified, a consecrated, a priestly people, set specially apart "to offer up spiritual sacrifices acceptable to God by Jesus Christ" (1 Peter 2:5). Consider -

I. THE NATURE OF CONSECRATION. Consecration, as a Christian duty, involves three ideas - separation from evil, devotement to God, and ceaseless pursuit of holiness in heart and life. It has its ground in the fact of redemption, and in the sense of God's mercies. The consecrated heart then becomes a sanctuary in which God dwells by his Holy Spirit; while this sacred indwelling in turn becomes a new source of obligations to holiness. The holiness we are to aim at is a holiness like God's own - nothing lower (1 Peter 1:15, 16). Consecration, if never so complete as the Christian could wish, may always be perfect, at least in aim, in spirit, in intention, in desire. We are expected, like Caleb, to follow the Lord fully. The Divine ideal is the absolute consecration of him who said - "Lo, I come to do thy will, O God." "My meat is to do the will of him that sent me, and to finish his work" (Hebrews 10:9; John 4:34). "I would rather," says Spurgeon, "my child had a perfect copy to write by, though he might never equal it, than that he should have an imperfect copy set before him, because then he would never make a good writer at all." The Scriptural idea of consecration comes out in the light of the usage of the cognate word - "sanctify." God himself is the fountain of sanctity or holiness. The whole Mosaic ritual was a grand apparatus for impressing this thought of God's holiness upon the minds of his worshippers. Everything to be used in his service, as contaminated by sin, required to be purged with blood (Hebrews 9:21). To this, in special cases, succeeded an anointing with oil (Exodus 30:25-32). Thus purged and anointed, the sanctuary, person, sacred vessel, or whatever it might be, was regarded as completely sanctified; in other words, as separated from common uses to the service of a holy God. The High Priests and Levites of the Old Covenant were all thus specially sanctified to God. But these things were only shadows; we have the realities corresponding to them under the New Covenant. If a man is really in Christ, he is already, by God's act, through the sprinkling of the blood of Jesus Christ, and the holy anointing of the Spirit, a consecrated person, and ought to regard himself as such. This is the Divine side of the matter. There is clearly, however, a vast difference between the consecration of a mere utensil, say the golden candlestick, or the pots and vessels of the sanctuary, and the consecration of a living, moral, intelligent being. A material thing is sanctified simply by the act of setting it apart to sacred uses; its nature admits of nothing more. But the consecration of a moral being implies an act on his own part, as well as on God's, else the consecration has no reality; it is such only in name and form. The essence of it lies in a free, cheerful, self-dedication of the person (cf. Romans 12:1). Here, then, are two sides of this subject, the Divine and human - the ideal and the real - which two sides are constantly reappearing in Scripture, sometimes apart, sometimes blending together, sometime, "Purge out therefore the old leaven, that ye may be a new lump, even as ye are unleavened (1 Corinthians 5:7). In short, God's consecration gives us a standing and an ideal; but it is only as we consciously accept this standing and ideal as our own, and seek to give them reality by self-dedication, and the strenuous pursuit of holiness, that our consecration becomes truly effectual. God's consecration of us becomes, so to speak, the ground of our own consecration of ourselves, and of constant striving after that perfection which is implprocess, and a work of God's grace constantly going on within us.

II. ADVANTAGES OF CONSECRATION. We come back to the old point that consecration, regarded as a duty, is a personal act whereby, out of a sense of God's mercies, and specially his grace in redemption, a believer solemnly dedicates himself and all that he has to the service and glory of God. Such consecration, with the surrender of the obedient will, is already, as seen in the previous homily, implicit in every exercise of saving faith. Great moral advantages, however, accrue from making one's consecration to Christ a distinct solemn act, again and again to be repeated, each time, we shall hope, with more perfect self-surrender; and the remembrance of which is to go along with us in the discharge of every duty. This corresponds pretty nearly to the meaning of the Israelitish covenant. Consecration is the basis of acceptable service.

(1) Consecration of self precedes all other consecrations; as of time, substance, talents, service, etc. It is only where self is consecrated, that the consecration of anything else is acceptable. What St. Paul says of charity, that without it all special gifts and acts, even feeding the poor, or giving his body to be burned, are valueless, we may say with equal truth of self-dedication. It is self God wants - the love, reverence, devotion, service of self; not a mere share of self's possessions. On the other hand

(2) the consecration of self includes all other consecrations. If we are God's, then all is God's that is ours. Our time is God's; so is our money, our talents, our influence, everything we have. Let Christians ask, whether, in this view of the matter, consecration is in their case being carried out into all its legitimate results. Not that God desires a gift;" but he desires "fruit that may abound to our account" (Philippians 4:17). Consecration secures nobler service; it is likewise a source of immense strength in the active pursuit of holiness. In any course of conduct, we know the value of a definite purpose and aim. Most of all is it important to have as the clear, definite motto of our lives - "To me to live is Christ." We know then exactly what we are living for. Consecration invests a man's whole being with a sanctity from which evil shrinks back repelled. The same sanctity spreads itself over all he has and does. He feels that he must be holy "in all manner of conversation." Even on the bells of his horses he sees something written, "holiness to the Lord." He has "holy garments;" and his great business is to watch and keep his garments, lest he walk naked, and they see his shame (Revelation 16:15). His body is the temple of the Holy Ghost; and he dare not desecrate with worldly pollutions the place where God dwells. He has definitely separated himself from evil; and he must not return to it. Consecration resolves questions of casuistry. How often do we find good people, or people who wish to be good, puzzling and perplexing themselves with questions of this kind - Dare I read this book? Should I go to this party? May I engage in this amusement? Can I take this profit? Unless we greatly mistake, most of these difficulties would disappear with more perfect consecration. A truly consecrated man carries in his breast a principle which easily guides him through all such cases, and makes many things right and pure to him which others would stumble at, while it leads him to discountenance and condemn much that they would pass unnoticed. Finally, consecration is absolutely essential to success in prayer. The heart that has not said - "All for Christ," is in no fit state to approach God's throne to supplicate blessings for Christ's sake. There must be iniquity hidden away in that heart somewhere; and "if I regard iniquity in my heart, the Lord will not hear me" (Psalm 66:18). But the consecrated man, as a true priest of God, has free access to the holiest of all. He asks what he will, and it is given him. Prayer, indeed, is no prayer, unless it is the outcome of a heart which is the seat of deep consecration, and where the Lord is habitually sanctified. Only to such prayer are the promises yea and amen. From all this, it is manifest that consecration pertains to the deepest essence of religion. Yet many feel as if sometimes they could almost close with Christ, were it not for this very matter of consecration. Their hearts are still clinging to something which God requires them to forego; and clinging to this, they rightly judge that they cannot be Christ's disciples. Let them reflect that for this something they sacrifice eternal life. - J.O.

Come up to Me into the mount.
I. EACH ONE HAS HIS OWN POSITION TO OCCUPY.

II. EACH MAN HAS HIS OWN DIVINE VISION. To-day we may experience Divine chidings, and to-morrow we may be on the Mount of Beatitude.

III. BUT THERE ARE SPECIALITIES OF WORK.

IV. THEREFORE THERE MUST BE SPECIALITY IN THE PREPARATIONS. Learn to be much in the right, much in prayer, much in mountain solitude; but much also with the people. Let waiting and working go hand in hand. Above all things, obey the Divine voice.

(W. Burrows, B. A.)

I. That communion with God is NECESSARY.

1. For religious teachers.

2. For those engaged in business.

3. For parents, etc.

II. That SPECIAL PLACES are appointed for communion with God.

1. House of God.

2. Privacy of own chamber.

III. That PREPARATION should be made for communion with God (ver. 14; see Matthew 6:6).

1. Guard against interruptions from without.

2. Drive away worldly and anxious thoughts within.

IV. That communion with God should be most frequently ALONE.

1. Presence of others may distract mind or embarrass thoughts.

2. Presence of others may divert attention from personal concerns of soul.

3. Private sins and wants to be laid bare.

V. That in communion with God, THE PRESENCE OF OTHERS IS SOMETIMES HELPFUL AND EVEN NECESSARY. Family worship — prayer meetings — for those who have common wants, interests, etc.

VI. That communion with God is THE CONDITION UPON WHICH MAN MAY WITNESS THE DIVINE GLORY (vers. 16, 17; see Isaiah 6.)

VII. That communion with God MAY RE PROTRACTED, and man must not weary of it.

VIII. That among the purposes of communion with God, are RECOGNITION OF THE DIVINE AUTHORITY AND PREPARATION FOR FUTURE WORK.

(J. W. Burn.)

A young man once came to London bearing a letter of introduction to Baron Rothschild with the request that he would give him employment. The great banker received him warmly, but expressed his regret that he had no position for him. As the young man was going, the baron put on his hat and walked along with him, pointing out the various objects of interest. Passing a bank the rich man went in to transact some business. Afterwards the young man applied at that very bank for work, and they asked, "Are you not the young man who was walking with the baron this morning?" "Yes." "Well, you were in good company: and since we need a young man we will consider this a sufficient recommendation." To walk with God is the best recommendation. When men of the world have need of an assistant or helper, they will be likely to consider such a fact as a commendation.

(A. J. Gordon.)

Moses would never have been the law-giver he was had he not remained there on the mount, in sight of the glory and in communion with his God. The disciples would never have wrought as they did, had they not tarried in Jerusalem. Eminent preachers and teachers would never have thrilled and won hearts to Christ as they have, had they not gained their power in long seasons of prayer and communion with God.

1. Spiritual endowment is always the measure of success in work for Christ. Preachers fail and teachers fail because they are so little on the mount with God.

2. The want of Christian workers everywhere is revelation of the Divine glory. From this, power springs. God can use us only as we become equipped by vision of, and communion with, Him. We can tell only as we know. We know only as we are taught of God. Have we been on the mount, under the cloud? Have we seen the glory and heard the voice? What is our message from God to men?

(J. E. Twitchell.).

People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Accordance, Agreement, Behold, Blood, Covenant, Sign, Sprinkled, Sprinkleth, Taketh, Threw
Outline
1. Moses is called up into the mountain
3. The people promise obedience
4. Moses builds an altar, and twelve pillars.
6. He sprinkles the blood of the covenant
9. The glory of God appears
14. Aaron and Hur have the charge of the people
15. Moses goes into the mountain, where he continues forty days and forty nights.

Dictionary of Bible Themes
Exodus 24:8

     1352   covenant, the new
     5103   Moses, significance
     7021   church, OT anticipations
     7454   sprinkling

Exodus 24:1-8

     5467   promises, divine

Exodus 24:3-8

     1443   revelation, OT
     7135   Israel, people of God

Exodus 24:4-8

     1346   covenants, nature of
     7316   blood, OT sacrifices

Exodus 24:4-18

     4269   Sinai, Mount

Exodus 24:5-8

     1349   covenant, at Sinai

Exodus 24:7-8

     7263   theocracy

Library
Sin and Forgiveness
'... Forgiving iniquity and transgression and sin, and that will by no means clear the guilty....'--EXODUS xxiv. 7. The former chapter tells us of the majesty of the divine revelation as it was made to Moses on 'the mount of God.' Let us notice that, whatever was the visible pomp of the external Theophany to the senses, the true revelation lay in the proclamation of the 'Name'; the revelation to the conscience and the heart; and such a revelation had never before fallen on mortal ears. It is remarkable
Alexander Maclaren—Expositions of Holy Scripture

'The Love of Thine Espousals'
'And He said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. 2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. 3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. 4. And Moses wrote all the words of the Lord, and
Alexander Maclaren—Expositions of Holy Scripture

The Blood of the Covenant
"Behold the blood of the covenant, which the Lord hath made with you."--EX. xxiv. 8; HEB. ix. 20. "This cup is the new covenant in My blood."--1 COR. xi. 25; MATT. xxvi. 28. "The blood of the covenant, wherewith he was sanctified."--HEB. x. 29. "The blood of the everlasting covenant."--HEB. xiii.21. THE blood is one of the strangest, the deepest, the mightiest, and the most heavenly of the thoughts of God. It lies at the very root of both Covenants, but specially of the New Covenant. The difference
Andrew Murray—The Two Covenants

The Blood of the Testament
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 58: 1912

The Blood of Sprinkling
Our apostle next tells us what we are come to. I suppose he speaks of all the saints after the death and resurrection of our Lord and the descent of the Holy Ghost. He refers to the whole church, in the midst of which the Holy Spirit now dwells. We are come to a more joyous sight than Sinai, and the mountain burning with fire. The Hebrew worshipper, apart from his sacrifices, lived continually beneath the shadow of the darkness of a broken law; he was startled often by the tremendous note of the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper,
J. W. McGarvey—The Four-Fold Gospel

Writings of St. Ambrose.
The extant writings of St. Ambrose may be divided under six heads. I. Dogmatic; II. Exegetic; III. Moral; IV. Sermons; V. Letters; VI. A few Hymns. I. Dogmatic and Controversial Works. 1. De Fide. The chief of these are the Five Books on the Faith, of which the two first were written in compliance with a request of the Emperor Gratian, a.d. 378. Books III.-V. were written in 379 or 380, and seem to have been worked up from addresses delivered to the people [V. prol. 9, 11; III. 143; IV. 119]. This
St. Ambrose—Works and Letters of St. Ambrose

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which
Edward Burbidge—The Kingdom of Heaven; What is it?

The Last Supper
189. On Thursday Jesus and his disciples returned to Jerusalem for the last time. Knowing the temper of the leaders, and the danger of arrest at any time, Jesus was particularly eager to eat the Passover with his disciples (Luke xxii. 15), and he sent two of them--Luke names them as Peter and John--to prepare for the supper. In a way which would give no information to such a one as Judas, he directed them carefully how to find the house where a friend would provide them the upper room that was needed
Rush Rhees—The Life of Jesus of Nazareth

Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus]
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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