All that the Lord has spoken, we will do! (Exod 19:7-9)

A girl in the young adults’ group I belonged to was getting married and at her wedding the minister emphasised the importance of putting the other person first in the relationship and prioritising love for them before one’s own needs. The girl joked afterwards that as she was standing there listening to these words, she thought that maybe she should just say at this point that she could not get married. She was not serious, of course, and she loved her husband, but recognised at the same time that she was far from being unselfish or perfect. As we continue reading about the events at Sinai, I was reminded of this incident because there is a school of thought among Christians that because Israel could not possibly keep the Law, it was arrogant of them to say that ‘all that the Lord has spoken, we will do’ (Exod 19:8). It is suggested that this is where they went wrong in assuming that they could obey the Law and thereby earn God’s favour.

This is another attempt to resolve the tension Christians feel between the NT’s assessment of the Law and the OT, but it creates a whole new set of problems. First, if God knew that Israel could not possibly keep the Law, then why did He give them such a Law in the first place with every sign that He expected them to keep it (Exod 19:5-6)? The Lord has just saved the people from the heavy burden of serving Pharaoh. It makes no sense for Him to put an even heavier yoke on them that is impossible to bear. Secondly, such an interpretation imports into the passage perspectives that are simply not there. Read straightforwardly in its context, God proposes a covenant relationship (vv.4-6) and Israel responds to it with willingness (v.8). Chapters 20-23 explain the terms of the covenant (the laws) and the section concludes with a ceremony ratifying Israel’s covenant commitment (chapter 24).  

The OT is actually quite positive that the Law is doable (Deut 30:11-14). Jesus in the Sermon on the Mount takes the principles of the Law to a whole new level, but we must remember that OT Law is essentially about basic patterns of behaviour. That faithfulness to it does not require extraordinary powers is echoed by Paul himself who describes his own performance under the Law as ‘blameless’ (Phil 3:6). This does not mean sinless perfection, and, in any case, the Law makes provision for inadvertent and unintentional sins through the sacrificial system (e.g. Lev 4:27-31). Even when there is deliberate and grave sin for which there is no sacrifice possible (like idolatry, murder or adultery), genuine repentance leads God to forgive (e.g. 2 Sam 12:13). What the Law cannot do is to bring salvation or establish a relationship with Him in the first place, but God has done that already.

Thus, just as imperfect people can make a genuine commitment that leads to a happy marriage, so Israel has the potential to have a committed covenant relationship with God and it is right for them to respond to His invitation by saying ‘I do’. Like parents who know that their children are not sinless little angels yet do not think it useless to teach them basic behaviour, so the Lord knows the sinfulness of His people yet trains them through the Law to know what is right and wrong and what is expected of them. To be sure, the Law also functions as a mirror when they fail and God has to discipline them from time to time, but He makes provisions for His wayward people to be forgiven and restored. When Jesus calls us to Himself, He says, ‘follow Me’. He does not discard the OT Law, but builds on its foundation and takes it deeper, so that as we say ‘I do’ and follow Him, our faces begin to take on the family likeness and transform into His image.

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