Exodus 24:3
When Moses came and told the people all the words and ordinances of the LORD, they all responded with one voice: "All the words that the LORD has spoken, we will do."
When Moses came
This phrase marks a pivotal moment in the narrative, as Moses acts as the intermediary between God and the Israelites. The Hebrew root for "came" is "בּוֹא" (bo), which often signifies entering or arriving with purpose. Moses' arrival is not just physical but also spiritual, as he brings divine revelation to the people. Historically, Moses' role as a leader and prophet is central to the Israelite identity, and his actions here underscore his obedience and dedication to God's mission.

and told the people
The act of telling or declaring is rooted in the Hebrew word "דָּבַר" (dabar), which implies not just speaking but conveying a message with authority. Moses is not merely relaying information; he is delivering God's commandments, which carry divine authority. This highlights the importance of communication in the covenant relationship between God and His people, emphasizing the need for clarity and faithfulness in transmitting God's word.

all the words of the LORD
The phrase "words of the LORD" underscores the divine origin of the message. The Hebrew term for "words" is "דְּבָרִים" (devarim), which can also mean matters or things, indicating the comprehensive nature of God's communication. This reflects the belief that God's words are not just commands but encompass His will and purpose for His people. The use of "all" emphasizes the completeness and sufficiency of God's revelation.

and all the ordinances
Ordinances, from the Hebrew "מִשְׁפָּטִים" (mishpatim), refer to judgments or decrees. These are specific laws that govern the community's life, reflecting God's justice and righteousness. The inclusion of both words and ordinances indicates that God's covenant involves both moral and legal dimensions, guiding the Israelites in their relationship with Him and with each other.

they all responded with one voice
The unity of the people is highlighted here, as they respond collectively. The phrase "with one voice" suggests unanimity and shared commitment. This collective response is significant in the context of covenant-making, as it demonstrates the people's willingness to enter into a binding agreement with God. It reflects the communal nature of the covenant, where individual and collective responsibilities are intertwined.

'All the words that the LORD has spoken, we will do.'
This declaration of obedience is a pivotal moment of commitment. The phrase "we will do" (נַעֲשֶׂה, na'aseh) is a pledge of action and faithfulness. It signifies the people's acceptance of God's authority and their readiness to live according to His commandments. This echoes the covenantal theme of obedience as a response to divine grace, where the people's actions are a reflection of their relationship with God. The repetition of "all the words" emphasizes their comprehensive commitment to God's will.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses acts as the mediator between God and the Israelites. He communicates God's laws and ordinances to the people.

2. The Israelites
The collective group of God's chosen people who respond to Moses' message with a commitment to obey God's words.

3. Mount Sinai
Although not mentioned directly in this verse, the events occur in the context of the Sinai Covenant, where God gives the Law to Moses.

4. The LORD (Yahweh)
The covenant-making God who delivers His commandments and ordinances to His people through Moses.

5. The Covenant
The agreement between God and the Israelites, where they pledge obedience to God's laws as delivered by Moses.
Teaching Points
Commitment to Obedience
The Israelites' response, "All the words that the LORD has spoken, we will do," highlights the importance of a wholehearted commitment to God's commands. As believers, we are called to respond to God's Word with a similar resolve.

The Role of Mediators
Moses serves as a mediator between God and the people, prefiguring Christ as the ultimate mediator of the New Covenant. Understanding this role helps us appreciate the significance of Christ's intercession for us.

The Importance of Community Affirmation
The Israelites respond "with one voice," emphasizing the power of communal commitment to God's Word. In our faith communities, unity in purpose and obedience strengthens our collective witness.

The Seriousness of Covenant
The Israelites' pledge to obey God's commands is a solemn commitment. As Christians, we should take our covenant relationship with God seriously, understanding the responsibilities it entails.
Bible Study Questions
1. How does the Israelites' response in Exodus 24:3 challenge us in our personal commitment to obey God's Word today?

2. In what ways does Moses' role as a mediator in this passage point to the work of Jesus Christ in the New Testament?

3. How can we, as a faith community, ensure that we are responding "with one voice" to God's commands in our church and community life?

4. Reflect on a time when you made a commitment to God. How does the seriousness of the covenant in Exodus 24:3 inform your understanding of that commitment?

5. How do the Israelites' repeated affirmations of obedience throughout the Old Testament (e.g., Deuteronomy 5:27, Joshua 24:24) inspire us to remain faithful in our walk with God?
Connections to Other Scriptures
Exodus 19:8
This earlier passage shows the Israelites' initial commitment to obey God's commands, similar to their response in Exodus 24:3.

Deuteronomy 5:27
The Israelites express a similar sentiment of obedience when they hear the Ten Commandments, reinforcing their commitment to God's covenant.

Joshua 24:24
The Israelites again affirm their commitment to serve and obey the LORD, echoing their response in Exodus 24:3.

Hebrews 9:19-20
This New Testament passage references the covenant made at Sinai, highlighting the importance of the blood of the covenant, which Moses later sprinkles on the people.
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
People
Aaron, Abihu, Hur, Israelites, Joshua, Moses, Nadab
Places
Mount Sinai
Topics
Answering, Judgments, Laws, Ordinances, Perform, Recounted, Recounteth, Responded, Spoken, Voice, Whatever
Dictionary of Bible Themes
Exodus 24:3

     1349   covenant, at Sinai
     1690   word of God
     5196   voice
     5783   agreement
     5932   response
     6616   atonement, in OT
     7021   church, OT anticipations
     7263   theocracy

Exodus 24:1-8

     5467   promises, divine

Exodus 24:3-4

     4366   stones

Exodus 24:3-8

     1443   revelation, OT
     7135   Israel, people of God

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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