In Exodus 19–24 and Deuteronomy 4–5, we find a striking textual emphasis upon God’s covenant speaking and, correspondingly, a call for God’s covenant creatures to listen. Emphasis upon divine speaking and creaturely listening not only exists in these primary texts but also persists in canonical intertextual interaction, further strengthening the case for their interpretive importance. Furthermore, Heb 12:18–29 draws on these texts not only to demonstrate continuity between the Sinai generation and the Christian community, but to argue for God’s even greater communicative nearness with the latter, with corresponding a fortiori implications for Christian devotion. Notwithstanding great canonical consistency, Reformed accounts struggle to satisfactorily construe the Mosaic covenant’s participation with the covenant of grace, a difficulty evident in the “republication” debates of recent years. Lost in these debates, however, is significant engagement with the prominent theme of God’s speaking and creaturely listening which lies near the surface of key texts. Therefore, recent Reformed accounts of the Mosaic covenant fail to recognize (a) a distinct element of continuity between Sinai and other administrations of the covenant of grace, and (b) textual witness to God’s increasing communicative nearness with his covenant people throughout redemptive history. Perhaps even more problematically, these textual oversights can lead to misconstruals of (c) the Mosaic covenant’s participation in the covenant of grace and/or (d) the manner in which the Mosaic covenant may or may not be said to republish the covenant of works. Therefore, this paper will begin by examining the textual and intertextual witness to God’s covenant speaking, and the corresponding call upon covenant creatures to listen. Next, it will survey recent Reformed theological accounts of the Mosaic covenant’s participation with the covenant of grace—and of the apparent republication of the covenant of works in the Mosaic covenant—so as to demonstrate the neglect of this key motif in recent secondary literature. Finally, it will advance a constructive theological application of God’s speaking and creaturely listening for a Reformed account of the Mosaic covenant vis-à-vis the covenant of grace, arguing that increased attention to this key textual emphasis provides avenues for easing tensions in existing accounts.