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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 24:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
The first two verses record the appointment of a second session upon mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach, 1. They must all be very reverent: Worship you afar off, Exo 24:1. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him? 2. They must none of them come so near as Moses, Exo 24:2. They must come up to the Lord (and those that would approach to God must ascend), but Moses alone must come near, being therein a type of Christ, who, as the high priest, entered alone into the most holy place.
In the following verses, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ.
I.Moses told the people the words of the Lord, Exo 24:3.
He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no.
II.The people unanimously consented to the terms proposed, without reservation or exception:
All the words which the Lord hath said will we do. They had before consented in general to be under God's government (Exo 19:8); here they consent in particular to these laws now given. O that there had been such a heart in them! How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it.
This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe,
1.How it was engrossed in the book of the covenant: Moses wrote the words of the Lord (Exo 24:4), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, read them in the audience of the people (Exo 24:7), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words (Exo 24:7) are the same with what they were (Exo 24:3), but something stronger: All that the Lord hath said (be it good, or be it evil, to flesh and blood, Jer 42:6) we will do; so they had said before, but now they add, "And will be obedient; not only we will do what has been commanded, but in every thing which shall further be ordained we will be obedient." Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them.
2.How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice (Psa 50:5), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice.
(1.)In preparation therefore for the parties interchangeably putting their seals to this covenant,
[1.]Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise.
[2.]He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it.
[3.]He appointed sacrifices to be offered upon the altar (Exo 24:5), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour.
(2.)Preparation being thus made, the ratifications were very solemnly exchanged.
[1.]The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, Rom 12:1.
[2.]The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "Behold the blood of the covenant; see here how God has sealed to you to be a people; his promises to you, and yours to him, are both yea and amen." Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Heb 9:12), and sprinkles it upon his church by his word and ordinances and the influences and operations of the Spirit of promise, by whom we are sealed. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.
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Summary
Exodus 24:3 records a pivotal moment in the covenant relationship between God and Israel at Mount Sinai, where Moses, serving as the divinely appointed mediator, faithfully transmits the entirety of the LORD's revealed laws and judgments to the assembled people. In a remarkable display of unity and initial commitment, the entire Israelite congregation responds with a singular voice, unequivocally pledging their full obedience to all the words God has spoken, thereby formally ratifying their acceptance of the Mosaic Covenant.
Context
Literary Context
This verse is strategically placed as the culmination of God's initial legislative revelation at Sinai and the prelude to the formal covenant ratification ceremony. It follows the dramatic giving of the Ten Commandments in Exodus 20 and the subsequent detailed "Book of the Covenant" (civil and ceremonial laws) found in Exodus 21, Exodus 22, Exodus 23. Moses' descent from the mountain and his recitation of these divine decrees in Exodus 24:3 marks the crucial step where God's terms are presented to the people for their explicit consent before the blood covenant ceremony described in the latter half of Exodus 24. Moses acts as the indispensable intermediary, ensuring the people fully comprehend and formally accept the stipulations of their unique relationship with Yahweh.
Historical & Cultural Context
The setting is the base of Mount Sinai, where the Israelites had encamped since Exodus 19. The mountain itself had been transformed into a terrifying manifestation of God's holy presence, enveloped in smoke, fire, thunder, and lightning, accompanied by a trumpet blast (e.g., Exodus 19:16-19). This awe-inspiring display underscored the absolute sovereignty and holiness of the God who was initiating this covenant. In the ancient Near East, covenants were a well-established socio-political institution, often structured as suzerain-vassal treaties. In such treaties, a powerful king (suzerain) would dictate terms to a lesser king or nation (vassal), who would then formally declare their allegiance and commitment to obey. God, as the divine Suzerain, establishes His covenant with Israel, His chosen vassal nation, outlining the stipulations for their unique relationship. Israel's unanimous declaration in Exodus 24:3 perfectly mirrors the vassal's formal and public acceptance of the suzerain's terms, signifying their voluntary submission to God's rule and their commitment to live as His distinct, holy people.
Key Themes
This verse is central to several profound themes. It highlights the theme of Divine Revelation and Mediation, as God communicates His will through Moses, who then faithfully conveys it to the people. It underscores the theme of Covenant Initiation and Ratification, marking the formal establishment of the Mosaic Covenant between Yahweh and Israel, a relationship based on divine grace and human obedience. The people's unified response introduces the theme of Corporate Responsibility and Unity, emphasizing the nation's collective commitment to God's law. Furthermore, the explicit declaration of obedience foreshadows the recurring biblical theme of Obedience as a Response to Grace, even as Israel's subsequent history would reveal the challenge of sustained obedience and the need for a transformed heart (Deuteronomy 5:29 and Jeremiah 31:33).
Exposition and Analysis
Key Word Analysis
The Hebrew term דָבָר (dâbâr) is profoundly significant, extending beyond mere spoken utterances to encompass "a matter (as spoken of) or thing," "commandment," "decree," "deed," and "report." In this context, "all the words of the LORD" refers to the comprehensive body of divine revelation and instruction given to Moses, including both the foundational Ten Commandments and the detailed social, civil, and religious ordinances of the Book of the Covenant. It denotes the complete and authoritative nature of God's communicated will, encompassing both principles and their practical implications.
The word מִשְׁפָּט (mishpâṭ) denotes "a verdict... pronounced judicially," "a sentence or formal decree," "divine law," "justice," and "right." When coupled with "words," it specifically refers to the legal rulings, ordinances, and customary laws that provide concrete applications of God's broader principles. These "judgments" offer practical guidelines for Israel's communal life, justice system, and ethical conduct, emphasizing the actionable and binding nature of God's covenant demands.
The numeral אֶחָד (ʼechâd) means "united," "one," or "alone." In the phrase "with one voice," it powerfully conveys the complete unanimity, solidarity, and collective enthusiasm of the Israelite assembly. This signifies that their acceptance of the covenant was not a fragmented or majority decision, but a unified, heartfelt, and public declaration by the entire nation, emphasizing their corporate identity and shared commitment.
Verse Breakdown
"And Moses came and told the people all the words of the LORD, and all the judgments"
This clause highlights Moses' indispensable role as the divine messenger and mediator. He faithfully descends from Mount Sinai, not to present his own ideas, but to transmit the entirety of God's revealed will—encompassing both the foundational "words" (commands, principles) and the specific "judgments" (ordinances, applications) that constitute the Book of the Covenant. This act of telling signifies the formal and comprehensive presentation of the covenant terms, ensuring Israel's full awareness of their obligations.
"and all the people answered with one voice, and said"
This segment underscores the collective and unified response of the Israelite nation. The phrase "with one voice" (literally "one sound") conveys a remarkable sense of solidarity, agreement, and immediate assent, indicating that there was no dissent, hesitation, or division among them. Their unanimous verbal affirmation emphasizes the gravity, public nature, and corporate ownership of their commitment.
"All the words which the LORD hath said will we do."
This concluding declaration is the heart of the verse—Israel's solemn, unqualified pledge of obedience and covenant acceptance. It is an explicit commitment to abide by every single command and stipulation given by God. This statement serves as the formal ratification of the covenant from the human side, signifying their willingness to enter into this unique relationship with Yahweh as their sovereign King and to live according to His revealed will.
Literary Devices
Exodus 24:3 employs several powerful literary devices to underscore the profound significance of this covenant moment. Repetition is prominently featured in the phrase "all the words... all the judgments... All the words," which emphasizes the comprehensive nature of God's revelation and, crucially, Israel's total, unqualified commitment to every aspect of it. This reiteration highlights that no part of God's command was to be ignored or selectively obeyed. The phrase "with one voice" functions as a potent Symbolism of unity, solidarity, and collective resolve, painting a vivid auditory and conceptual picture of a nation wholly aligned in their initial, enthusiastic response to God's call. This unanimity also serves as a form of Emphasis, drawing the reader's attention to the extraordinary and ideal state of Israel's initial covenant affirmation. Furthermore, the clear distinction between Moses' role in "telling" and the people's act of "answering" highlights the principle of Mediated Revelation, where divine truth is conveyed through a chosen human agent, requiring a conscious, voluntary, and public human response.
Theological and Thematic Connections
Exodus 24:3 is foundational for understanding the nature of the Mosaic Covenant and, by extension, God's relational approach to humanity. It reveals a God who initiates covenant, graciously revealing His holy will and inviting His people into a relationship defined by mutual commitment. Israel's unanimous declaration highlights the principle of human responsibility and the necessity of a willing, obedient heart in response to divine grace. While their subsequent history would tragically reveal the challenge of sustained obedience and the limitations of a covenant based on human performance, this moment establishes the ideal: a people wholly devoted to living according to God's righteous standards. It foreshadows the deeper covenantal work God desires to do, moving beyond external law to internal transformation, a theme fully developed in the prophetic writings.
Reflection and Application
The scene in Exodus 24:3 serves as a powerful and enduring reminder of the call to hear and respond to God's Word in our own lives. Just as ancient Israel was presented with the comprehensive "words of the LORD, and all the judgments," so too are believers today called to embrace the entirety of God's revealed truth in Scripture. Our spiritual journey begins with a conscious, heartfelt decision to submit to God's authority and commit to His will, not merely picking and choosing which commands we find convenient or comfortable. This verse challenges us to examine the depth of our own "yes" to God—is it a unified, wholehearted affirmation, or is it partial and hesitant? While Israel's initial enthusiasm eventually waned, their declaration sets a benchmark for the sincere desire for obedience that should characterize our relationship with God. It invites us to consider whether our lives truly reflect the words, "All the words which the LORD hath said will we do," not just in declaration, but in daily practice, empowered by His Holy Spirit. It calls us to a holistic, rather than selective, obedience.
Questions for Reflection
FAQ
What is the "Book of the Covenant" mentioned in the context of this verse?
The "Book of the Covenant" refers to the extensive collection of laws and statutes given by God to Moses immediately following the Ten Commandments, primarily recorded in Exodus 21, Exodus 22, Exodus 23. These laws serve as practical elaborations on the broad principles of the Decalogue, providing specific civil, social, and religious regulations for the Israelite community as they prepared to live as God's holy nation. They cover a wide range of topics, including laws concerning servants, personal injury, property rights, justice in the courts, social ethics, and regulations for worship and festivals. Moses reads these specific judgments to the people before their affirmation in Exodus 24:3, ensuring they fully understood the detailed terms of the covenant they were entering into.
Why is the unanimity of the people's response ("with one voice") significant?
The unanimity of Israel's response in Exodus 24:3 is profoundly significant because it demonstrates a collective, unified, and willing acceptance of God's covenant terms. It signifies that the entire nation, not merely a select few or a majority, formally and publicly committed themselves to obey God's laws. This "one voice" symbolizes an ideal state of national spiritual unity and a shared desire to align with God's will. It underscores the voluntary nature of their entry into the covenant and sets a precedent for the importance of corporate obedience and shared commitment within God's people. It highlights the ideal of a unified response to divine revelation.
Did Israel successfully keep this promise of obedience throughout their history?
Sadly, no. While Israel's initial declaration in Exodus 24:3 was sincere and enthusiastic, their subsequent history, as chronicled throughout the Old Testament, is largely a narrative of repeated failures to fully and consistently keep their covenant promise. From the immediate incident of the golden calf (e.g., Exodus 32) to the periods of the Judges and the Kings, Israel frequently turned away from God's commands, pursuing idolatry, injustice, and disobedience. This consistent failure highlighted humanity's inherent inability to perfectly obey God's righteous law through sheer willpower, ultimately pointing to the need for a new covenant and a transformed heart, as powerfully prophesied in Jeremiah 31:31-34.
Christ-Centered Fulfillment
Exodus 24:3, with Israel's enthusiastic pledge of obedience to the Mosaic Covenant, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Covenant, mediated by Moses, served to reveal God's righteous standards and, crucially, humanity's inherent inability to perfectly uphold them, as Israel's subsequent history tragically demonstrated. Jesus, however, is the ultimate and perfect Mediator of a new and better covenant, as powerfully articulated in Hebrews 8:6. Unlike Israel's flawed and fleeting obedience, Jesus perfectly fulfilled "all the words" of the LORD, living a life of complete and unwavering submission to God's will (e.g., Matthew 5:17). His perfect obedience, culminating in His sacrificial death on the cross, established the New Covenant, ratified not by the blood of animals but by His own precious, atoning blood (e.g., Luke 22:20). Under this New Covenant, God's law is no longer merely an external code to which humanity pledges a fleeting "we will do," but it is written on the hearts and minds of believers by the indwelling Holy Spirit (e.g., Jeremiah 31:33, Hebrews 10:16). This internal transformation enables true and lasting obedience that flows from a renewed nature, not just an outward promise, allowing believers to genuinely walk in the ways God desires (Ezekiel 36:27). Thus, Christ perfectly embodies and secures the covenant relationship that Israel only imperfectly aspired to in Exodus 24:3.