by
the hand, in order to bring them out of Egypt; but at that time a
covenant-transaction proper was not yet mentioned. Most interpreters
erroneously suppose that by the words: "In the day," &c., the abode at
Sinai is [Pg 430] designated. But since the _day_ of the deliverance
from Egypt is commonly thus spoken of (comp. Exod. xii. 51 ff.); since
this _day_ was, as such, marked out by the annually returning feast of
the Passover, we must, here also, take [Hebrew: ivM], "day," in its
proper sense. And there is the less reason for abandoning this most
obvious sense that, in Exod. vi. 4; Ezek. xvi. 8; Hag. ii. 5, a
covenant with Israel is spoken of, which was not first concluded on
Sinai, but was already concluded when they went out from Egypt.
_Farther_--No obligation is spoken of in reference to the new covenant;
blessing and gifts are mentioned, and nothing but these. But are we to
adopt the opinion of _Frischmuth_ (_de foedere nov._ in the _Thes.
Ant._ i. p. 857), and of many other interpreters and lexicographers,
and say that [Hebrew: brit] "does not only signify a covenant entered
upon by two or several parties, but also [Greek: prothesin],
_propositum Dei_, [Greek: epangelias], His gratuitous and unconditional
promises, as well as His constant ordinances?" That might after all be
objectionable. [Hebrew: krt brit] cannot _signify_ any thing but to
make a covenant.[2] But the question is, whether the making of a
covenant cannot be spoken of in passages, where there is no mention of
transactions of a mutual agreement between two parties. The substance
of the covenant evidently precedes the outward conclusion of the
covenant, and forms the foundation of it. The conclusion of the
covenant does not first form the relation, but is merely a solemn
acknowledgment of the relation already existing. Thus it is ever in
human relations; the contract, as a rule, only fixes and settles
outwardly, a relation already existing. And that is still more the case
in the relation between God and man. By every benefit from God, an
obligation is imposed upon him who receives it, whether it may, in
express words, have been stated by God, and have been outwardly
acknowledged by the recipient or not. This is clearly seen in the case
under consideration. At the giving of the Law on Sinai, the obligatory
power of the commandments of [Pg 431] God is founded upon the fact,
that God brought Israel out of the land of Egypt, the house of bondage.
Hen