Glorious Sinai. 2

"For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment;that [in order that] the Lord may bring upon Abraham that which he has spoken of him" (Gen 18:19). The patriarch must walk obediently, in conformity with God's revealed will--if he was to receive the fulfillment of the divine promises! When Jehovah confirmed His covenant to Abraham by oath, He expressly declared, "I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son--I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring all nations on earth will be blessed--because you have obeyed me" (Gen 22:16-18).

It is true, blessedly true, that God dealt with Abraham in pure grace; but it is equally true that He dealt with him as a responsible creature, as subject to the divine authority. God has established an inseparable connection between holiness--and happiness; between our pleasing Him--and our enjoyment of His providential smile. So far is it from being the case that "the father [or prototype] of all those who believe" (Rom 4:11) was "never under law," when the Lord renewed the covenant with Isaac, He distinctly affirmed, "And I will make your seed to multiply as the stars of heaven, and will give unto your seed all these countries; and in your seed shall all the nations of the earth be blessed [the original covenant promise]; BECAUSEAbraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws (Gen 26:4-5)--such a piling up of terms renders misapprehension excuseless.

Equally clear is it from Scripture that the Hebrews themselves were under Law before they reached Sinai: "If you will diligently hearken to the voice of the Lord your God, and will do that which is right in his sight, and will give ear to his commandments, and keep all his statutes--then I will put none of these diseases upon you" (Exo 15:26). Is it not strange to find men who claim to be "Bible teachers" ignoring such plain passages! Should the quibble be raised that the reference there unto God's "commandments" and "statutes" was prospective (that is anticipatory of the Law which was shortly to be given them)--it is removed by a reference to "Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or not" (Exo 16:4). The meaning of that is partly explained in "Tomorrow is the rest of the holy Sabbath unto the Lord" (Exo 16:23). Alas for their response: "Nevertheless, some of the people went out on the seventh day to gather it, but they found none" (verse 27). Mark carefully God's complaint, "How long refuse you to keep my commandments and mylaws?" (verse 28). Thus the reference in Exodus 15:26 and 16:4 was retrospective.

It has been necessary to labor the point in order that decisive evidence should be produced to show that it is a flagrant error to assert God's people were brought under the Law for the first time at Sinai. The Scriptures cited above make it abundantly clear that God introduced no change in His dealings with Abraham's descendants when He said to them, "Now therefore, if you will obey my voice indeed, and keep my covenant--then you shall be a peculiar treasure unto me above all people" (Exo 19:5).

Let it also be carefully noted that the Lord did not now impose His Law upon the nation by mere sovereign authority--but instead proposed it as the basis of a covenant with them, as is evident from the hypothetical "if." A covenant is always a mutual contract, voluntarily entered into by two parties, and consists both of conditions or terms--and promises or bestowments.

The Lord was about to enter into a formal agreement with Israel, and He first made known:
the ground of the same--their being brought into intimate relation to Himself;
then the terms thereof--their obedience to Him;
then the advantage accruing to them--"you shall be a peculiar treasure unto me";
then its design--"you shall be unto me a kingdom of priests, and a holy nation" (Exo 19:6).

Because the Lord had identified Himself so closely with Israel--it was but fit that they should now identify themselves with Him. Brought into near relationship and favored communion with the Holy One--it was equitable that henceforth they should conduct themselves accordingly. As God's "peculiar treasure" (Exo 19:5), they owed it to Him to conduct themselves as His separated people. If He was willing to enter into a covenant engagement with them--then surely they should respond thereto. Upon their so doing, He would make them "a kingdom of priests" (verse 6), giving communications of His will, and admitting them into His presence as accepted worshipers. They would hereby become "a holy nation" (verse 6), distinguished from all others as devoted to Jehovah's honor and service, and exemplifying the same unto the world around them.

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