The Pulpit Commentary — Ezekiel — Volume 1 — Section 177

Ver. 11.-Prtte obedience. The very word "obedience'' is to some minds offensive e.nd repulsive. Association may connect it with tyranny, and then it suggests harshness and severity on the one side, and merely compulsory submission on the other. But to the right-minded no word is more welcome, for no moral quality is more honourable. The son obeys the wishes of his father; the soldier, the sailor, render immediate obedience to the word of command ; to the school-boy who is worthy of his advantages his master's will is law; the ambassador lives to carry out the instructions of the court by which he is co=issioned. In fact, all through human life, especially in civilized and Christian communities, command and obedience are universal principles, binding society together. In the text we have an example of obedience rendered by one of his servants to the most high God; the profession of obedience here made is distinguished by remarkable simplicity and dignity. I. RELIGIOUS OBEDIENCE IS BASED UPON PERSONAL RELATIONS. There is natural law, which, in a certain sense, we may be said to obey, but with no voluntary adoption or choice. Being, so far as the body is concerned, subject to physical law, we are to that extent obedient without the moral quality and virtue of obedience. But law in its proper sense is the imposition of the will of a superior upon that of an inferior. Law of this kind is not always just, is not always deserving of reverence. The despot commands, and his trembling subject may obey; the slave-driver co=ands, and the slave may from fear render unquestioning obedience. But, on the other hand, there are human relations which involve wise directions and willing compliance. And such are, in a sense, the copy of that beneficent relation which subsists between the Creator and his subject man. Mind comes into contact with mind. "I have done as thou hast commanded me." The language brings the personalities into closest contact. The obedient is impelled, not by regard for his interests or by fears lest he suffer, but by the recognition of the personal right of God. It is always well, iri the religious life, to look through the Law to the Lawgiver, through the decision to the Judge, throngh the fatherly word to the Father himself. II. RELIGIOUS OBEDIENCE INVOLVES AUTHORITY AND SUBJECTION. Authority is not, as has sometimes been taught, an invention of human ingenuity for the promo- tion of human convenience. In its essence it is Divine. It is something quite different from power, and something far higher. In human nature and in human society, authority is sometimes unaccompanied by power ; force even usurps its proper place. Human beings are fallible in wisdom and imperfect in goodness; and it often happens that the exercise of authority is unjust and hateful. But the authority of God is always exercised with wisdom and with justice. Obedience to man is always a qua.lifted, whilst obedience to God is an absolute, duty. The Divine will is indeed binding, and for this reason-that the Divine judgment is always supremely excellent. In fact, every command of God is the utterance of the Infinite Reason. There is moral authority in God's commands, which our judgment and conscience spontaneously acknowledge. III. RELIGIOUS OBEDIENCE IS MOTIVED AND INSPIBED BY GRATEFUL LOVE. There is much obedience rendered by man to man, merely upon compulsion, under the influence of fear. And there are those who, under similar motives, seek to serve God. Veneration for the Lawgiver, and admiration of commandments in themselves excellent and beautiful, constrain some men to devote themselves to a life of obedience. But the distinctively Christian obedience is that which is rendered from gratitude and affection to tbe Saviour. When his mission to earth is truly understood; when it is perceived that it was pity which led him to undertake the work of redemption; when not only his labours, but hia sufferings and sacrifice, are pondered and appreciated ;-then love may well en.kindle love, and those for whom Christ died may well ask what they shall render for all the benefits they receive from aod through him. Who would not do anythiog to evince loyalty, affection, and gratitude, to a Friend so self-sacrificing, a Saviour so compassionate? Our Lord Jesus himself relied upon these motives. He did indeed claim obedience as his right : " Why call ye me Master and Lord, and do 11ot the things which I say?" But he also asked obedience as a proof of response to oH, IX, 1-11.J 'l'HE BOOK OF THE PROPHET EZEKIEL. 171