Glorious Sinai. 4

Second, He was their God in covenant with them, and that, with their own free consent. Jehovah had promised unto Abraham, "And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God unto you, and to your seed after you" (Gen 17:7; and see Exo 3:6; Heb 8:10). "He had laid Himself under obligation to them by promise--and therefore, He might justly lay His obligations upon them by precept"--M. Henry (1662-1714).

Third, God here presented Himself to them as their gracious Redeemer: "Who brought you forth out of the land of Egypt," thereby pledging His faithfulness, love, and sufficiency to further deliver them from evil and bring them into His designed good. "Blessed are you, O Israel! Who is like you, a people saved by the Lord? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will trample down their high places" (Deut 33:29).

It also placed them under additional obligation to Him, for they were now bound by personal gratitude to serve and render obedience to Him. Redemption always confers a right unto the redeemer. In coming forth to them in such a character to declare the Law which was henceforth to bind their conscience and regulate their conduct both toward the Lord and one another, there was embodied the all-important and beneficial principle--that redemption carries in its bosom a conformity to the divine will, and that only when the soul is so conformed is the work of deliverance from bondage complete. Such, too, is the plain teaching of the New Testament: see 1 Corinthians 6:20.

Finally, "I am the Lord your God" (Exo 6:7) was addressed singly to each one in the camp of Israel. It was not "your" collectively--but "your" individually, as though spoken directly to each one separately. Not only did that divine declaration point immediately to each one present at Sinai when the Law was delivered and the Covenant established--but it also looked forward to all succeeding generations, so that God said to each of Abraham's posterity entering this world, "I am the Lord your God" as truly as He did to those assembled at Horeb. Moreover, no sooner did one out of the nations join himself to the commonwealth of Israel, than the same was said to him, so that in this respect, a door of hope was opened unto the Gentiles.

It is deeply important that Christians today should obtain a clear and correct concept of the nature and meaning of the venerable transaction which took place at Sinai. Unless they do so, they will lack the principal key which opens much of the Old Testament and which explains the providential dealings of God with the nation of Israel--not simply in judgment--but in long-sufference and mercy also. Not only so--but they will be without that which is essential to a right apprehension of its typical import, and therefore, are sure to err when attempting to trace out the antitypical fulfillment and application of the same unto themselves.

We have already pointed out that the Lord God was not treating at Sinai with a people who were strangers to Him--but with those to whom He was intimately related; that it was not to aliens that He there revealed His glory--but to the favored seed of Abraham; that nothing occurred on that mount which to the least degree militated against His dealings with their fathers--but rather was the fulfillment of His promises to them.

It is impossible to understand aright the contents of Exodus 19 and 20, unless they be viewed in their historical setting. The promulgating of the Law from Sinai was not given independently, as though it laid the foundation of an entirely new relationship between Jehovah and Israel, for, as shown previously, the patriarchs themselves were under law (Gen 26:5). Nor should the proclamation of the Law be regarded as an isolated event: rather ought it to be contemplated as complementary of and the necessary sequel to the Lord's deliverance of Israel from their Egyptian bondage, His opening of the Red Sea for them and the destruction therein of their enemies, and His gracious provision of food from heaven and water from the smitten rock; while the Law itself needs also to be viewed in the light of what immediately followed its publication, namely, the erection of the tabernacle, the appointment of the priesthood, the assigning of sacrifices for the putting away of Israel's sins, and the Lord's taking up His abode in the midst of His people.

Moreover, as we have shown in the preceding article, though God had dealt with the Hebrews in amazing grace--yet they too were under law before they came to Sinai: Exodus 15:26; 16:4, 27-28). Nevertheless, it is obvious that a further advance was made at Sinai. As the eternal purpose of God is gradually unfolded before the eyes of men, its manifestation is seen to be according to the principle of orderly and progressive development, as in nature there is first the blade, then the ear, and later the full corn in the ear. It was thus on this memorable occasion. This appears in the very first words of Jehovah unto Israel upon the mount. After reminding them of what He had wrought on their behalf, and that He had borne them on eagles' wings and brought them unto Himself, He proposed unto them the terms of a covenant, promising that if they would abide by the same, they should be unto Him "a peculiar treasure…above all people," and that they should be unto Him "a kingdom of priests, and a holy nation" (Exo 19:4-6).

Formerly, He had dealt first in sovereign grace with individuals, such as Abel and Enoch; then with households like Noah's (Gen 7:1) and Abraham's; but now He would organize and rule over Israel nationally. Moreover, an advance was made over all previous calls and appointments by the obligations which rested upon the heirs of promise being now cast into categorical and imperative form, which included the whole round of their moral and religious duty. It was not that Israel might, by their obedience to the divine Law and their keeping of the covenant--win for themselves a new and more blessed relation to God--but rather that because they had been taken into the place of privileged nearness unto Him--that they should walk worthily of the same and be filled with such fruits of righteousness as would alone evince their being the people of God or fulfill the calling which they had received from Him.

Special nearness to God involves as its necessary corollary and consequence the knowledge and reflecting of His character, entering into His mind and will, striving to be as holy as He is holy. That was the grand end unto which all was directed, the purpose for which they stood before the Lord as a separate people, and were here gathered at Sinai to hear the Law from His own mouth. If the Law had been anything else than a revelation of God's requirements from His people toward Himself and toward each other in the vital interests of righteousness and truth--then it had neither been in accord with His own unchanging character, made known to them that homage and subjection which are His due, nor have set before Israel that holy standard which it was their calling to constantly endeavor to realize in their behavior.

The particular character in which Jehovah announced Himself at Sinai is in full accord with all that has been said above: "I am the Lord ['Jehovah'] your God, who has brought you out of the land of Egypt, out of the house of bondage" (Exo 20:2).

First, "I am the Lord ['Jehovah']" which is the essential title of Deity, and signifies the eternal and unchanging One: "Him who is, and who was, and who is to come" (Rev 1:4). This Name is common to each Person in the glorious Trinity: Father (Psalm 110:1), Son (Jer 23:5), and Holy Spirit (2 Samuel 23:2) who are one God; though it was Jehovah in the Person of the Son who promulgated the Law from Sinai (Psalm 68:17-18; Act 2:37-38).

Second, "I am the Lord ['Jehovah'] your God," the latter greatly softening the former. The Jews deemed the title "Jehovah" so ineffably solemn and sacred as never to utter it. The terror and majesty of His infinite greatness is indeed sufficient to amaze and affright all mankind--but when He adds, "I am God," yes "even your [own] God." (Psalm 50:7), that renders Him delightful and desirable unto the renewed heart.

"Your God" signifies your covenant God (Exo 3:6; Heb 8:10). It was both a statement of fact, and a gracious assurance unto Israel. He had promised Abraham to be a "God" unto him and to his seed (Gen 17:7), and here He meets with his seed and declares Himself to be the same promising One.

"I am the Lord" affirmed His high sovereignty over His people; "your God," His condescending grace unto them. Such is His covenant name unto all generations (Exo 3:15-16). Christians also are to both acknowledge His scepter over them and rejoice in His gracious relation unto them--we must not render asunder those two things. If we do not--in a practical way as well as with our lips--own Him as our "Lord," then we do but deceive ourselves if we regard Him as our "God" in covenant with us. As one rightly said, "We must not reject the solemn part for the amiable part."

Third, "who has brought you out of the land of Egypt, out of the house of bondage"--therein the Lord their God presented Himself before them as their benevolent and mighty Redeemer, assuring them of His love; as well as reminding them of the additional obligation this laid upon them to glorify Him in their bodies and in their spirits which were His by ransom-price.

Nor must this be severed from the former. Those who have not surrendered themselves unto Christ as their Lord, and yet persuade themselves He is their Redeemer and Savior--are deluded! Note carefully the order in Luke 1:46-47; Act 5:31; 2 Peter 2:20, 3:18! We must take upon us His yoke--before He bestows upon us His rest (Mat 11:29). God is alike the Ruler and Redeemer of His people, as He is their Lover and Lord. While rejoicing in His tender pity and abundant mercy--we must also revere Him for His sovereign dominion and ineffable holiness; otherwise, we at once identify ourselves as belonging to the same class as the Jews of Christ's day, who welcomed Him as a Healer of the Sick--but declared, "We will not have this [One] to reign over us" (Luke 19:14).

Next Part Glorious Sinai. 5

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