Exodus 24:7

Exo 24:7 And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.

Ver. 7. Will we do, and be obedient.] Christ will enjoy his spouse’s love by a willing contract, not by a ravishment.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

24:7 Treaties were required to be written down and publicly read . . . aloud. Very likely Moses began at this time to write down, under God’s inspiration, all the things that he believed were authoritative documents for his people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, the book of the Law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. The book of the covenant] The writing containing the laws mentioned in the three preceding chapters. As this writing contained the agreement made between God and them, it was called the book of the covenant; but as no covenant was considered to be ratified and binding till a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here.

Half of the blood being sprinkled on the ALTAR, and half of it sprinkled on the PEOPLE, showed that both GOD and THEY were mutually bound by this covenant. GOD was bound to the PEOPLE to support, defend, and save them; the PEOPLE were bound to GOD to fear, love, and serve him. On the ancient method of making covenants, See Clarke on Ge 6:18; and "Ge 15:18". Thus the blood of the new covenant was necessary to propitiate the throne of justice on the one hand, and to reconcile men to God on the other. On the nature and various kinds of the Jewish offerings, See Clarke on Le 7:1, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) The book of the covenant—i.e., the book which he had written overnight, the collection of laws and promises which we have in Exo_20:22 to Exo_23:33.

In the audience of the people.—Heb., in the ears of the people.

And they said.—Having heard the ipsissima verba spoken by God to Moses, they repeated their previous acceptance (see Exo_24:3), adding a general promise of obedience.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. the book of the covenant] The ‘book,’ or scroll, just written (v. 4), containing the laws of Exo_20:22 to Exo_23:33, on the basis of which (v. 8) the ‘covenant’ was to be concluded. If, however, the view expressed on vv. 3, 12 is correct, the ‘book’ will not have included the ‘judgements,’ Exo_21:2 to Exo_22:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he took the book of the covenant,.... Which contained the words of the Lord he is said to write, Exo 24:4, and consisted both of laws and judgments required of the people, and to which they had given their assent, and promised obedience to; and of promises made by the Lord of sending his angel before them to guide them in the way, and bring them to Canaan, and to drive the Canaanites from thence, and put the Israelites into the possession of it; so that here were promises on both sides, a restipulation of parties, which made a formal covenant:

and read in the audience of the people; he had rehearsed what was contained in it from his memory, by word of mouth, to which they had assented, Exo 24:3 and having written the same in a book, he read it to them distinctly, that they might the better take notice of the contents of it:

and they said, all that the Lord hath said will we do, and be obedient; which is a repetition and confirmation of what they had before said, and is expressed in stronger terms; so that this was not done suddenly and inconsiderately, and yet they seem not to be so well apprised of their own inability to keep the laws of God, and of the treachery of their own hearts as to their regard to them; see Deu 5:28.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The book of the covenant - See Exo 20:22 note. The people had to repeat their assent to the book of the covenant before the blood was thrown upon them. Compare 2Ki 23:2, 2Ki 23:21; 2Ch 34:30.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The book of the covenant, wherein Moses had written the conditions of this covenant, to wit, the words and laws of God, above, Exo 24:4.

In the audience of the people, i.e. in the hearing of a great number of them, or of some in the name of all the people, by whom it was read, or otherwise published to all the people successively.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Read in the audience of the people — This would seem to have been the earliest instance of a public reading of Holy Scripture. Comp. Neh_8:1-8.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he took the Book of the Covenant. In this book we have the germ of the Holy Scriptures the first "book" actually mentioned as written in the narrative of the Bible. Genesis may contain other older documents, inserted by Moses, under the sanction of the Holy Spirit, in his compilation. But his own composition, if we except the burst of poesy called forth by the passage of the Red Sea, (Exo_15:1-18) would seem to have commenced with "the Book of the Covenant." Upon this nucleus the rest of the law was based; and it was to explain and enforce the law that Moses composed the Pentateuch. In the audience of the people, Literally, "in the ears of the people," which is equally intelligible, and more graphic. And they said, etc The people made the same answer as before (ver. 3), adding a general promise of obedience to all that God might command in future.

Vers. 7, 8. Consecration.

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". (1Pe_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. (1Pe_1:15, 1Pe_1:16) 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 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". (Heb_10:9; Joh_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 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. (Heb_9:21) To this, in special cases, succeeded an anointing with oil. (Exo_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. (Rom_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, sometimes standing side by side, almost with the force of contradictions, e.g. , "Purge out therefore the old leaven, that ye may be a new lump, even as ye are unleavened". (1Co_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 implied in the ideal he sets before us. Hence all those manifold Scripture images which imply sanctification as a process, 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". (Php_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 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. (Rev_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 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". (Psa_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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We will be obedient

This can be stated in active form. AT: "We will obey everything" (See: Active or Passive)

Then Moses took the blood

This refers to the blood that Moses had put into the bowls. This can be stated clearly. AT: "Then Moses took the blood that was in the bowls" (See: Assumed Knowledge and Implicit Information)

translationWords

covenant

obey

blood

promise

word

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ספר הברית THE BOOK OF THE COVENANT — the book which we have said contained the part of the Torah from בראשית till the “Giving of the Torah” including the Commandments that were given to them at Marah (Mekhilta; cf. Rashi on v. 4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.