The Sacrifice of Obedience

7/31/2019 The Sacrifice of Obedience

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The Sacrifice of Obedience

by August Konkel

Sacrifice and submission are not popular words these days.The watchwords of a self-centered pluralistic society arerights and power. Rights are achieved through power,

which means that rights are attained through conflict. Conflictis the avenue through which we pu rs ue what we perceive to beequity in relationships. "Collective bargaining" is one of our euphemisms for the power struggle that ensues as workerspursue their demands (rights). Elected public officials face anendless stream of lobby groups seeking to marshall power for their cause. The pro-abortion lobby is a constant reminder that

we are quite ready to exercise the power of taking life in order to achieve a right (called choice). This exercise of power toachieve rights leaves us with a cur ious morality in our relationships. The year 1991 in Manitoba began with a nur se s' strikethat left ailing heart patients needing elective surgery to die (toget rights for nurses), while nurses provided the emergency service of killing unborn children (to protect the rights of

women). Sacrifice to help someone can result in the escalationof violence as you threaten someone else's struggle for power.

The struggle for power is the way of the world. The worldmay change the appearance of power by joining it to somethingso noble as rights, but in the end this only makes it moresinister. Power is made to serve other values (such as keepingstatus or jobs as more important than children) or differentideas of equity (as quotas to ensure equal representation). Theend result of this exercise of power is simply to change whom

we discr iminate against. Power and rights do not make thingsmore right. Human relationships remain in conflict, which may actually intensify. Unfortunately, the apparent altrui sm of


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greater righta right relationship with God and with people.Christians are called to follow his example, but with the fullknowledge of the costly kind of sacrifice this kind of obedienceto God may require.

The call to the sacrifice of obedience after the manner of Christ is made most urgently in Hebrews. The example of thesacrificial obedience of Christ reaches a climax in Hebrews10:5-10. Christ has fulfilled the will of God making possible anew relationship with God under the new covenant (Heb10:11-18). The chapter concludes with the strongest warningagainst despising this sacrifice of obedience (Heb 10:23-31)and urges that we be willing to suffer loss if need be, even if weare ridiculed by the world (Heb 10:32-34), and that we exercisepatient endurance for such sacrifice has a great reward (Heb10:35-39).

The example of the obedience of Christ with its power for establishing a right relationship is given in the terms of aprofound desire to do the will of God as expressed in Psalm40:6-8. This psalm is the starting point for our understandingof the need for obedience in our struggle in this world. Itexpresses the desire that must shape our lives, but it recognizesthe failure that seems to characterize our lives. It is Christ whoas a man fulfills that desire, and through his obedience pro

vides a right to a new relationship with God and a power for the sacrifice we may need to make in the conflict of this world.

The Desire for Obedience

Psalm 40 divides into two parts, as is evident by thepresence of Psalm 70 which is a repetition of verses 13-17. Thishas led some commentators to interpret Psalm 40 as a unionof two different psalms. Briggs says there is a thanksgiving songand a prayer song, with verse 13 serving as a connecting seam.The first song expresses deliverance after patient waiting, andpraise of the people with a fresh ou tbu rst of joy. Sacrifices

would be offered if acceptable, but preference has been givento hearing the law as prescribed in the book roll and preachingit to the great congregation. The second song is a prayer for speedy help against enemies that they may be ashamed by


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par t of it was later separated for liturgical use. Weiser, Vilmar,Gunkel , an d ma ny conservative c om me nt at or s have understo od it th is way. If it wa s n ot originally a un ity, t h e n th eexpanded part has surely been composed as a consciousext en sio n of th e original ps al m indic ate d by the significantn u m b e r of word play s t ha t occ ur by usi ng t he sa me Heb rewroots in both parts of the psalm. 4 Psalm 70 is possibly anadap ta t ion of the original psalm for specific liturgical use. Itsmain disti ncti on is th e pr ed om in an t us e of th e n a m e Elohimover that of Yahweh. Boling has shown that this is the resultof a se pa ra t e poet ic tr ad it io n in par al lel is m. The difference of the u se of th e n a m e for God in paral lel lines a n d th e sho rt en edform of the poem both point both point to a a separate use of Psalm 70 in worship in which it would have had a distinctfunction as a lament.

The desire for obedience in Psalm 40 was probably exp re ss ed a s p ar t of a large r lit urgy of a pr ay er to God. Thi s p sa lmm a y be classified a s a royal litu rgy of su pp li ca ti on , simi lar inform to Psalm 27. The diversity of form between the two partsof the psalm is only apparent, as the formal and substantialchanges are merely a part of the progression within the liturgy.The liturgy begins with thanksgiving as a preparatory role for the lament and prayer, the latter elements bearing the key function in the liturgy. The king establishes the ground of precedent in appropriate praise by which he will move forwardto a prayer for further deliverance in a time of renewed crisis.The thanksgiving refers to a time when the suppliant 's life wasthreatened, possibly by illness or military crisis. Near disaster

was t u r n e d into stability a n d a victory h y m n which will inspirethose who hear it to fear and trust God (v. 4). It is probable thatthe king par ti cip at ed in th e ap pr op ri at e sacrifices (v. 7), b u tt h a t th es e alon e were no t en ou gh . The law (Torah) of t he king"wr it ten ab o u t me in t he roll of the book" (v. 8) is t he specificrequi rement th at he be one am on g his bro th er s subs erv ien t tothe co ve na nt (Deut 17:14-20). The kin g profe sses t ha t he h a s"two ears" which lead him to obedience to the covenant beyondtha t of th e cul tic offerings (Deut 17:19). His de cl ar at io n t h a t"your instruction is in the midst of my being" is an acknow


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concerning the present crisis. The source of trouble is both thatof external enemies (w. 13a, 14-16) and past failure (v. 13bc),the latter no doubt being the principal cause of the crisis. Inspite of past failure, the lament is a statement of confidence

even as the enemies are described (w. 15-16), which leads tothe assurance of triumphant exultation of God that will follow

victory (v. 17). The climax of the prayer is reached in theconcluding verse as the king humbles himself before God whoalone can give the victory. The king prays as one who carriesthe burden of the nation; though he has waited patiently (v. 2),there can be no undue delay in the answer to his prayer (v. 18).

Viewing this psalm as a type of royal psalm helps to accountfor the individual and collective elements as well as the specificTorah regarding the covenant. The psalm is cast in the firstperson, as the king is the principal participant, but the assem

bly is present (w. 10-11) and will join in the exultation (v. 17). Within the covenant context the king has a representative role,as he carries the responsibility for his people. Implicit in thepsalm is a principle of representation within the kingdom of God, here represented by the nation, for the future of thekingdom as a collective entity depended on the king.

Though it is attractive to view Psalm 40 as a royal liturgy,its use can scarcely be limited to that form, for it continued inuse long after the monarchy. The psalm could refer to any individual who has given the thank offerings for deliveranceand now places himself at the call of his master ("here I come")

with the Torah ("the role of the book") which prescribes to him("it is written for me") the right course of conduct. Such anindividual finds himself in renewed crisis as a result of his sins,and so prays with humility and confidence. It is possible thatthe prayer (w. 14-18) was specifically separated from the res tof the psalm (Psalm 70) for use in a nonmonarchical age.

Whether Psalm 40 was a prayer by a king on behalf of thenation, or by an individual in time of crisis, it expressed a desirefor obedience as the true sacrifice required by God, and a prayer for deliverance because this desire is not realized. This is thetrue dilemma of the human situation. God requires the sacrifice of obedience in our lives not merely the sacrifice of external


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(Heb 10:1-4). These signified not only the failure of obedince,but the sacrifice that would be necessary to restore a rightrelationship to God. The writer to the Hebrews sees Christ asthe king who not only consciously entered into obedience asexpressed in the psalm, but gave his body as the sacrificerequired to bring cleansing from disobedience (Heb 10:5-10).

Even the casual reader will notice that in making thisapplic ation of Psa lm 40: 6- 8 to J e s u s a significant word h a schanged. Psalm 40:6 expressed obedience in terms of "ears youpr ep ar ed me ," while Heb rew s 10:5 sp ea ks of th e "body youprepared me." It may seem that this is a manipulation of thetext in order to make it applicable to Christ. Moffatt says "TheLXX mi st ra ns la ti on (of body) is th e pivot of th e a rg um en t. " 1

The charge that this is a mistranslation may be drawn tooeasily. The use of "ears" as a symbol for obedience is naturalin Hebrew which uses the word "hear" to mean "obey." Thismetaphor is not as appropriate in the Greek language and mayrequire in terpretat ion . 1 1 The term "body" is probably an interpretive paraphrase, as suggested by Bruce: "The Greek translator evidently regarded the Hebrew wording as in instance of pars pro toto; the 'digging' or hollowing out of the ears is partof th e tot al wor k of fas hio ning a h u m a n body. " Moffattacknow ledge s th at "though the LXX mi st ra ns la te d the P salm,however it did not alter its general sense." 1 Westcott says "Thebody is the instrument for fulfilling the divine command, justas the ear is the instrument for receiving it. God originallyfashioned for man in his frame the organ for hearing his voiceand by this he plainly shewed that he was made to obey it." 1 4

The pr im ar y motif in th e choice of th is pas sa ge is th e th em eof obedience. Christ by obedience fulfills the promise of the newcovenant that the law will be written on our hearts, that we willbe God's people, and that we will all know him (Jer 31:33-34).The fulfillment of this covenant makes possible forgiveness (Jer31:34b), and a new boldness in coming to God. As we acceptthe new covenant we come with true hearts, a full assuranceof faith a n d a clear co ns ci en ce (Heb 10:22). We hold fast thi sconfession (Heb 10:23) not only by the words we say, but bythe way we live (Heb 10:26) We come to God as did Christ in


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Sacrifice and meal offering You have not desired

My ears you have diggedBurnt offering and sin offering

You have not required (Then I said)Behold I come(In the scroll of the book it is written of me)

I delight to do your will O my God Your law is within my heart.

The metaphor of "ears to hear" is explicitly parallel to thedelight for doing God's will. The knowledge of this will is alwaysin the mind of the obedient servant. The words in parenthesisprovide a broader framework for appreciating the commitmentto obedience.

In the application of the text in Hebrews 10:8, the parallelphrases have been brought together to draw out the lesson of obed ie nc e (sacrifice an d offering, b u r n t offering a n d sin offering

you have ne i ther wished nor desired). It may further be notedt ha t all the terms for offerings have been made plural toemphasize all the offerings of the old orde r wh ic h are offered

yearly (cf. w . 1-3). The Psalmis t h a d learned th a t the presenta t ion of himself in willing obe die nce wa s God's delight. TheMessianic act of obedience culminates in the sacrifice of offering Christ's own body. In the full application of the Psalm toChrist the establishment of the new covenant in which the lawis written on our hearts is through the offering of this great actof obedience.

The motif of obedience in Christ fulfilling the covenant is

not suddenly introduced in Hebrews at this point. Reference tothe qualifications of a high priest is made in summary form inHebrews 2:17-18. The high priest must be tested as the

b r e t h r e n to help those who are tempted, but faithful (i.e.obedient in service to God to propitiate for the sins of thepeople). This qualification is further amplified in Hebrews4:14-5 :10 where we read: 1 6

...let us hold fast our confession, for we (have) a high priest

...who in every respect has been tempted as we are, yet without sinning. ...let us with confidence draw near to the

throne (4:14 16)


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con t inues the theme of obedience in living up to a Christianprofession with a st ro ng wa rn in g pa ss ag e (Heb 5:11-6:12). Het h en continues to develop the theology of God fulfilling hispromises. Chapter 7 establishes the valid claims of a highpriest, while chapters 8 to 10 elaborate upon the task of thehig h prie st J e s u s Chri st. His ta sk is ma rk ed by fulfillment.Ch ri st h a s fulfilled th e Aaron ic pr ie st ho od a s well as thepri es tho od of Melchizedek, en di ng th e former a n d est abl ish ingthe latter forever. The Old Covenant was instituted for the sakeof at on em en t, bu t wa s un ab le to tak e away the con sc iou sn essof si ns (Heb 10:2). Ch ri st fulfilled th i s co ve na nt in orde r toma k e pro pi ti at io n for si ns of the peo ple by offering His own

body in obedience. This t e rmina ted the validity of the firstcovenant and established the new (Heb 10:9-18). Just as thefirst covenant had been dedicated by means of blood, so also

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t he second.Two clauses of the Psalm quotation are used to describe

two phases of Christ's priesthood. In order to bring about"propitiation for the sins of the people" (Heb 2:17), it was

ne ces sar y to ha ve t he offering of th e bo dy of Ch ri st once for all(Heb 10:10). In con t ras t to ma te ri al offerings is the offering of Christ's body ("you prepared me a body"). The act of materialoffering as formerly practiced (Heb 10:1-4) signified the needof shedding of blood, but did not require a man to truly givehimsel f to God. Ch ri st in offering His bo dy fulfilled the Aaronicpriesthood in the final work of atonement. God, however,re qu ir ed no t j u s t the bloo d offering, b u t th e service of a t rue,

ge nu in e a n d up ri ght he ar t (I Sa m 15:22; Ps 40:6; Ps 50 :7- 15;Isa 10 :10 -17 ; J e r 7:21- 23 ; Hos 6:6; Amos 5:21-2 4). He requires obedience whereby the will of God wa s do ne , ded ica tionaccording to the priesthood of Melchizedek. A second clause,separated from the first, describes this phase of Christ's priesthood ("then I sa id co me , O God, to do your will'"). The offeringof the body was a passive obedience accomplishing atonement,

b u t was made effective by the active obedience of doing God's

wil l. These are precisely the points made by the originalpsalmist. He will give no t only th e offerings for sin, b u t hims elf


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for final substitutionary offering has been made on their behalf,an d the old Covenant is obsolete. They are to offer in activeobedience like Melchizedek. God is claiming their whole being,for they are called to do His will. Those who are sanctified nowhave God's law on their heart and mind, and are bent on doingGod's wi l l . 1 9

Unders tand ing t he fulfillment of t he high pri es th oo d inChrist is to serve as a basis for perseverance in the Christianlife. A tendency has been to view Hebrews as a theology int ers per se d with ser ious a dmo nit ion . A more correct pers pective may be to see the author as delivering an exhortation toChris t ian living based on a theology the readers should know.The way of faith is obedience to the will of God. The sacrifice of obedience is the essence of a life lived in relationship with God.

This exhortation to obedience is urgent for Christians of our time. We need to learn again its necessity and its cost.Chris t gave his life in order to restore our relationship to God.In the same way sacrifice will be required on our part if we areto experience int imacy and harmony in relat ionships. Thism u s t begin with tho se rel ati ons hip s closest to u s . In sp eak in gof personal relationships the apostle Paul used the example of Christ . H u s b a n d s m u s t give themselves for their wives a sChris t gave himself for his church (Eph 5:25). At the same time,

we m u s t learn submiss ion to one a n o t he r in the fear of Chr is t(Eph 5:21) and apply it within our own sphere as is appropriate,

whe the r it be a s wives (Eph 5:22), children (Eph 6:1), or servants (Eph 6:5). This will prove to be costly, but it will proveto be right. Power st rug gle s in ma rr ia ge , family, labo r force, or elsewhere will not likely bring equity but will br ing cont inuedconflict. Power struggles are not always avoidable, but theChris t ian m u s t rem em be r t ha t it ca n be right to sacrifice you r righ ts, especially if th is may de mo ns t ra te ou r obed ien ce to God.It is right because those who have been forgiven live in activeobe die nce to God wit h the ir whole being. It is ri ght be c a us e ou r sacrifice will be our gain in terms of the relationships we may preserve or gain.

Notes


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3. H. C. Leupold, Exposition of the Psalms (Gra nd Rap ids : Bake r Book House, 1969), 322.

4. "Thought" (w. 5, 17); "too mighty too number" (w. 5, 12) "see" (w.3, 12); "desire, delight" (w. 6, 8, 14); "will, be pleased" (w. 8, 13);"salvation" (w. 10, 16).

5. R. G. Boling, "'Synonymous' Parallelism in the Psalms," JSS 5(1960): 248-55. In the 'Elohistic Psalter' the name Elohim is the

A-word (first line), a n d there is no ins tance where Yahweh as theB-word (second line) has been replaced by Elohim (250). He

believes bo t h t radit ions a re very an ci en t to be so firmly es ta blished and so faithfully perpetuated (255).

6. J. H. Eaton, Kingship and the Psalms, SBT, Second Series 32

(London: SCM Press, 1976), 42-44; A. R. Johnson, The CulticProphet and Israels Psalmody (Cardiff: University of Wales Press ,1979), 399-412.

7. Peter C. Craigie, Psalms 1-50, Word Biblical Commentary 19 (Waco,Texas: Word Books, 1983).

8. F. Delitzsch, Psalms, 2 vols. ( Reprin ted, Gr a nd Ra pi ds : William B.E e r d m a n s Publishing Company, 1973), 2:39-40.

9. Craigie, Psalms, 314.

10. James Moffatt, A Critical and Exegetical Commentary on Hebrews(Ed inb urg h: & Clark , 1968), 134.

11. The history of the Greek text is not certain at this point. The older Greek manuscripts read body (Sinaiaticus, Vaticanus). The later Greek ver sio ns (Aquila, Sy mm ac hu s, Theodot ion, an d th e fifthco lumn of Origen) read ears. The Old Latin also reads ears. Twohypotheses are possible for this evidence. The Old Greek may have originally read ears, but either through textual corruption

or u n de r mes sia nic influence wa s ch an ge d to rea d bod y (soMasswo Caloz, Etude sur la LXX Originienne du Psautier, Gottin

gen: Vandenhoeck & Ruprecht, 1978, 383-4). A consideration of the textual data and the history of the Greek translation would indicate the translation was originally body. Later translationstended to be more literal, so the change to ears is expected. Thereading body is clearly pre-Christian, and it is unlikely a changeof the word ears to body would occur under Jewish concepts of messianism. The possibility of textual corruption is remote. A study

of the methods of ancient translators makes it probable the original translation was body (see James Barr, The Typology of Literalism

bl l


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MacMillan a n d Co mp an y, 1892), 30 8.

15. O. Palmer Robertson, "'Ears Digged'= Body Prepared' (Hebrews10:5-10): A Hermeneutical Model for the Modern Exegete?" Unpub li she d Paper, Cov ena nt Theological Semi nary , 1982.

16. The translation used is that of Philip Hughes (A Commentary onthe Epistle to the Hebrews, Grand Rapids: Wm. B. EerdmansPublishing Company, 1977). The outline of Hughes is excellent atthi s point . Chri st is in tr od uc ed at 4:14 as th e high priest sup eri or to Aaron. The unity of the section through 10:18 on the qualifica ti on s a nd fulfillment of th e hig h pr ie st ho od is well expounded.Hugh es, as most co mme nt at or s, ma ke s a major break at 10:18,te nd in g to isola te t he th em e of th e obe die nce of Ch ri st from itsapplication in the exhortation. The homiletical unity of thisc h a p t e r would se em to be significant to un de rs ta nd in g thethought structure of the book, a perspective commentators havetended to neglect.

17. The interpretation that Hebrews is showing th e fulfillment of the Aaronic a n d Melchizedek pr ies thoods by the use of Psalm 40 isgiven by Kistemaker in Psalm Citations in the Epistle to theHebrews, (Ams te rd am : Wed G. Van So est N.V., 1961), 124-5.

18. Ibid., 126-8.

19. Ibid., 129.


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The Sacrifice of Obedience

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