Exodus 24:7
Then he took the Book of the Covenant and read it to the people, who replied, "All that the LORD has spoken we will do, and we will be obedient."
Then he took the Book of the Covenant
This phrase refers to Moses taking the written record of God's laws and commandments, which he had received on Mount Sinai. The "Book of the Covenant" is a term that encompasses the laws given in Exodus 20-23. The Hebrew word for "book" is "sefer," which implies a formal document or scroll. This highlights the importance of written records in ancient Israelite culture, serving as a tangible testament to God's covenant with His people. The act of taking the book signifies the transition from oral to written tradition, ensuring the preservation and transmission of divine law.

and read it to the people
Moses reading the Book of the Covenant to the people underscores the communal aspect of the covenant. The Hebrew verb "qara" means to call out or proclaim, indicating that this was a public declaration meant for all to hear. This act of reading aloud was crucial in a predominantly oral society, ensuring that everyone, regardless of literacy, could understand and commit to the covenant. It also reflects the transparency and inclusivity of God's laws, as they were not hidden or reserved for a select few but were accessible to the entire community.

They responded
The people's response is a critical component of the covenant process. The Hebrew root "anah" means to answer or respond, suggesting an active engagement with what was read. This response signifies the people's willingness to enter into a binding agreement with God. It is a moment of collective affirmation and commitment, reflecting the communal nature of Israel's relationship with God.

All that the LORD has spoken
This phrase emphasizes the divine origin of the laws and commandments. The use of "LORD" (YHWH) highlights the personal and covenantal name of God, reminding the Israelites of His authority and their special relationship with Him. The phrase "has spoken" underscores the belief that these laws are not human inventions but divine revelations, carrying the weight and authority of God's voice.

we will do and we will listen
The dual commitment to "do" and "listen" is significant. The Hebrew words "na'aseh" (we will do) and "nishma" (we will listen) reflect a holistic approach to obedience. "Doing" implies action and adherence to God's commandments, while "listening" suggests an ongoing attentiveness and openness to God's guidance. This order—action followed by listening—indicates a readiness to obey even before fully understanding, demonstrating a deep trust in God's wisdom and leadership. This commitment is foundational to the covenant relationship, as it encapsulates the essence of faith and obedience in the life of the believer.

Persons / Places / Events
1. Moses
The leader of the Israelites who acts as the mediator between God and the people. He reads the Book of the Covenant to the Israelites.

2. The Israelites
The people of God who are gathered to hear the words of the covenant and respond with a commitment to obey.

3. The Book of the Covenant
A collection of laws and commandments given by God to Moses, which outlines the covenant relationship between God and His people.

4. Mount Sinai
The location where God gives the law to Moses and where the covenant is confirmed with the Israelites.

5. The LORD (Yahweh)
The covenant-keeping God who establishes His laws and commands for His people, expecting their obedience.
Teaching Points
The Importance of God's Word
The reading of the Book of the Covenant emphasizes the centrality of God's Word in guiding His people. We should prioritize reading and understanding Scripture in our lives.

Commitment to Obedience
The Israelites' response, "We will obey," serves as a model for our own commitment to live according to God's commands. Obedience is a key aspect of our relationship with God.

Covenant Relationship
The covenant at Sinai is a reminder of the relational aspect of God's commands. Our obedience is not just about following rules but about maintaining a faithful relationship with God.

Community Affirmation
The collective response of the Israelites highlights the importance of community in faith. We are called to support and encourage one another in our commitment to God.

The Role of Mediators
Moses acts as a mediator between God and the people, pointing to the ultimate mediator, Jesus Christ, who establishes a new covenant through His sacrifice.
Bible Study Questions
1. How does the Israelites' response in Exodus 24:7 challenge us in our own commitment to obey God's Word today?

2. In what ways can we ensure that the reading and understanding of Scripture remains central in our personal and communal lives?

3. How does the concept of covenant in Exodus 24:7 relate to the New Covenant established by Jesus Christ?

4. What role does community play in helping us remain faithful to our commitments to God, and how can we foster this in our church or small group?

5. How can we apply the principle of having a mediator, as seen with Moses, to our understanding of Jesus' role in our relationship with God?
Connections to Other Scriptures
Deuteronomy 5:27
The Israelites express a similar commitment to obey God's commands, highlighting the importance of their covenant relationship with God.

Joshua 24:24
The people of Israel reaffirm their commitment to serve and obey the LORD, showing a pattern of covenant renewal.

Hebrews 9:19-20
This passage references the sprinkling of blood as part of the covenant ceremony, connecting the Old Covenant with the New Covenant in Christ.
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
People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Agreement, Audience, Book, Covenant, Ears, Hearing, Laws, Obedient, Obey, Proclaimeth, Reading, Responded, Spoken, Taketh
Dictionary of Bible Themes
Exodus 24:7

     1611   Scripture, inspiration and authority
     1630   Book of the Covenant
     5175   reading
     5932   response

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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