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.
Sprinkled it on the people - probably on the twelve pillars, as representing the people (also the book, Hebrews 9:18-20), and the act was accompanied by a public proclamation of its import. It was setting their seal to the covenant (cf. 1 Corinthians 11:25). It must have been a deeply impressive as well as instructive scene, for it taught the Israelites that the covenant was made with them only through the sprinkling of blood-that the divine acceptance of themselves and services was only by virtue of an atoning sacrifice, and that even the blessings of the national covenant were promised and secured to them only through grace.
The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above). On comparing the transaction recorded in this passage with that described Genesis 15:9 to end, there appears a very considerable modification in the rites observed at the formation of the covenant from the simple but significant usage of the patriarchal age, when the contracting parties actually passed between the severed victims. The principle embodied in the symbolical observance is the same; but the complete form of antiquity in the course of time is abridged. 'Besides, it ought not to be overlooked,' says Havernick ('Historico-Critical Introduction to the Pentateuch,' Clarke's ed., p. 152), 'that the rite mentioned in Genesis wears more of a universal character, as illustrated by pagan usages derived from the earliest times; while, on the contrary, that which was adopted at Sinai has a more particular and theocratic character (see Winer, p. 236).'
It may be necessary to observe, that God, who was one of the parties in this covenant, entered into it in the character of the King of Israel. He is frequently called so in Scripture (Judges 8:23; 1 Samuel 8:7; 1 Samuel 12:12); and in that capacity he disposed of offices, made war and peace, exacted tribute, enacted laws, and punished with death such of that people as refused Him allegiance. The other contracting party was the Jewish nation-not excluding those unregenerate and inwardly disaffected to God and goodness. In this passage, which contains the original record of the Sinai covenant, all the people are expressly said to enter into it; and yet the greater part of that people were strangers to the enlightening and converting influences of the Spirit, or to any principle of inward love to God and holiness. The covenant was made not with individuals, but with the Jewish nation as such, on condition of their external obedience to a variety of laws, precepts, and judgments; and it was made not only with those who came out of Egypt, but with all succeeding generations that were to spring from them (Deuteronomy 29:14-15: cf. Ezekiel 16:20; Matthew 3:9; John 8:33; Philippians 3:4-5).
All the stock of Israel were interested in that covenant-not only the pure and lineal descendants of Jacob, but those also who were incorporated with them-whether adopted by a Jew from being born in his house or bought with his money, and circumcised, as a token that they were entitled to its benefits (Genesis 17:12-13; Selden 'De Jur. Nat. and Gent.,' lib. 5:, cap. 12): whether proselytes, who in virtue of their own deed acquired the same claim, or the children of proselytes, who, though circumcised at an age when incapable of knowing what was done to them, had a similar claim through the deed and will of their parents (Dr. John Erskine 'On the Nature of the Sinai Covenant').