Vers. 1-15.-l'ovenant before law. "Now, therefore, if ye will obey," etc.-Ex. xix. 6, 6. 'lhis subject might well be introduced by :-1. Showing how exactly the topography of Sinai (i.e., the plain of Er Rahah, Ras Sufsafeh, and Jebel Musa) agrees with the sacred history. [For material of description see "'l'he Desert of the Exodus."] 2. How suitable mountains were to constitute the scenery of Divine manifestation. 3. An analysis of this section-(1) God and Moses; (2) Moses with the people; (3) God and Moses again; ( 4) Once more Moses with the people. In this preparation for the law, we shall see the Gospel. The Gospel antedated law (see GaL ili.). Here we have several evangelical principles:- 1. No COVENANT, NO LIVING OBEDIENCE. Here may be discussed and illustrated the whole question whether God's grace precedes our obedient living unto him, or vice versa. II. NQ;OVERTURE FROM GoD,NO COVENANT. 'l'he initiative is ever with God (vers. 3, 4). 'l'o illustrate :-Suppose the words had run this way: "Ye know what ye did in Egypt, how ye sought me, if haply ye might find me; how all the way through the desert ye have followed hard after me, if peradventure ye might see my face, and hear my voice in this mountain." Not one word would have been true. God ever first seeks man, not man God. III. No REDEMPTIVE ACTION, NO OVERTURE POSSIBLE. God's appeal is ever strengthened by his deeds. In the case of Israel, there had been the paschal lamb, the passing over, the passage of the Red Sea, and the constitution of a Church. '!'hereafter covenant, and anon law! Show the analogies in Christian times-the atonement, pardon, adoption, inclusion in the Church, the establishment of covenantal relations, the coming under the Christian rule of life. IV. No CONCURRENCE, NO RESULT (ver. 5). "If," etc. • 1. In all God's dealing with us he has respect to our liberty. 2. The condition here is a believing obedience. Thu IIobrew word for "obey" seems to carry pregnantly within it all these meanings- heariug, listenina, heedius::, trnstina, acting according to what we hear and believe. It might be well to show 'that pra~tically in Christian life the believing man is the obedient, aud vice versa. 3. .And keeping the covenant. Bring out the sentinel idea in the "keeping," and then show that we keep the covenant: (1) By c0mplying with the conditions on our side. (2) By jealously guarding the conditions on God's side against the tamperings of error. I 2 116 THE BOOK OF EXODUS. [on. ux. 10-5. 0
Y. '1. rrH CONCURRENCR, THE MOST JILEBBED RERULTB. They who believe and keop the covenant become :-1. The pi·i,m.te and peculi011· treasure of the King of kings, Amongst. earthly potentates there is a distinction between the treasures which they hold in their public capacity e.nd those which a.re their own private property. When a king abdicates, be leaves behind him the public treasure, but ce.rries with him his own. In an analogous sense we become the priceless jewels of the King of kings, though "al\ the earth is his" (same Hebrew word in Mai. iii. 17). 2. A kingly priesthood (ver. 6). "A royalty of priests," i.e., every king a priest, and every priest a king. Hero we havo -(1) 'l'he royalty of religion. Religion the most powerful faetor in life. Illustrato the monarchy of religion-.g., St. Paul on board the ship. (2) The priesthood of religion. Priestcraft is vile; priesthood a benediction. The priest receives from God for man; Gffors for man to God, e.g., the priesthood Aaronic, that of the Lord Jesus, that of Israel for the nations, that of the Christian believer. 3. Separat,e,. Negatively, from the world, but also positively unto God. "A holy nation."-R.