The Pulpit Commentary — Exodus — Volume 2 — Section 105

HOMILIES BY VARIOUS AUTHORS. Vers. 3---10.-The covenant proposed. A characteristic difference is to be observed between the covenant made at Sinai and that formerly established with Abraham. Jn both, there is a wonderful act of Divine condescension. In both, God as well as man comes under engagements, ratitied by outward formalities. But there is a difference in the design. In Abraham's case, the covenant was obviously intended as an aid to faith, an expedient for strengthening confidence in the Divine word. It is God who, in con- descension to man's weakness, binds himself to be faithful to his word. At Sinai, on the other hand, it is the people who bind themselves to be faithful to God. They take the oath of allegiance to their invisible king. They pledge themselves to be obedient. G-od, on his side, appears as the promiser. He will make this nation a. peculiar treasure unto himself, a kingdom of priests, etc. The present passage deals with preliminaries. I. THE DIVINE PROPOSALS (vers. 3---7). A covenant, from its nature, is an act of freedom. Prior to the formation of this covenant, it was obviously necessary that Jehovah should approach the people, should state his terms to them, and should require them to declare whether they approved of these terms, and were willing to assent to them. This is what is here done. Observe :-1. The initiative in the covenant was taken by Jehovah. This was inevitable. "The characteristic thing about such 'cove- nants' with God lies here, that the engagement must originate on the side of God himself, springing out of his free favour with a view to ratify some spontaneous promise on his part. Man can exact no terms from Heaven. No creature dare stipulate for conditions with his Creator. lt is when the Most High, out of his own mere mercy, volunteers to bind himself by a pf""lmise for the future, and having done so, stoops still further to give a pledge for the execution of that promise, that what may fairly be deemed a 'covenant' is established" (Dr. Dykes). 2. The people are reminded of past gracious dealings of God with them (ver. 4). God reminds them. to begin with, of how he ha.d taken them from Egypt, and ha.d borne them on eagle's wings, and ha.d brought them to this desert place unto himself. "Eagle's wings" signify that his help had been strong, sustaining, protecting. In Egypt, at the Red Sea, in the wildemes_s, Jh_ey had experienced this help, and had found it all sufficient. The resources of the_ m~te hall. been placed at their disposa..t. The special point, however, is, that all t~ w~ch hall. been done for them was the fruit of free, unmerited favour; of a. grace which rmposed no conditions, and had as yet asked for no return. This was an important poi?t to be reminded of on the eve of a revelation of law. 'l'hese past actings of God testified that his relation to Israel was fundamentally a gracious one. La-_v might veil grace, but it could not cancel or annul it. Like primitive rock, underlymg '_V'hateve!_ strata m1~ht subsequently be reare,l upon it, this gracious relation mus_t abide. ,v 1th a relation uf this kind to fall back upon, the Israelite need not despair, even_ when. he felt that his law condemned him. It was a pledge to him that, n~t only anudst daily error anJ. shortcoming, but even after grievous falls-falls like David's-mercy would receive tlrn man of contrite spirit (Ps. Ii.). 'l'hus far, we are quite in the el~ment of the Go_sp~L Salvation precedes obedience. Obedience follows, a result of the tree acceptance ol tn& 110 THE BOOK OF EXODUS. [en. XIX. 3-10,