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Now, therefore, if ye will obey, etc. - Exodus 19:5, 6. This 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 "The 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 Galatians 3.). Here we have several evangelical principles: -

I. 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. NO OVERTURE FROM GOD, NO COVENANT. The initiative is ever with God (vers. 3, 4). To 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 lay voice in this mountain." Not one word would have been true. God ever first seeks man, not nigh 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. Thereafter 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. The Hebrew word for "obey" seems to carry pregnantly within it all these meanings - hearing, listening, heeding, trusting, acting according to what we hear and believe. It might be welt to show that practically in Christian life the believing man is the obedient, and 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 complying with the conditions on our side.

(2) By jealously guarding the conditions on God's side against the tamperings of error.

V. WITH CONCURRENCE, THE MOST BLESSED RESULTS. They who believe and keep the covenant become: -

1. The private and peculiar treasure of the King of kings. Amongst earthly potentates there is a distinction between the treasures which they hold in their public capacity and those which are their own private property. When a king abdicates, he leaves behind him the public treasure, but carries with him his own. In an analogous sense we become the priceless jewels of the King of kings, though "all the earth is his" (same Hebrew word in Malachi 3:17).

2. A kingly priesthood (ver. 6). "A royalty of priests," i.e., every king a priest, and every priest a king. Here we have -

(1) The royalty of religion. Religion the most powerful factor in life. Illustrate the monarchy of religion - e.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; offers 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. Separate. Negatively, from the world, but also positively unto God. "A holy nation." - R.

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KJV: In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.

WEB: In the third month after the children of Israel had gone forth out of the land of Egypt, on that same day they came into the wilderness of Sinai.