Difference between revisions of "Obedience"

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== Hastings' Dictionary of the New Testament <ref name="term_56745" /> ==
 
<p> The principal word which calls for notice under this head in the apostolic writings is the noun ὑπακοή, with the corresponding verb, ὑπακούω, and adjective, ὑπήκοος. ὑπακοή is unknown in classical Greek. It occurs once in the Septuagint-&nbsp;2 Samuel 22:38; in the [[Nt]] it is common. Its general meaning is ‘obedience’ (&nbsp;Romans 6:16; cf. the verb in &nbsp;Ephesians 6:1; &nbsp;Ephesians 6:5, &nbsp;Colossians 3:20; &nbsp;Colossians 3:22, &nbsp;1 Peter 3:6, and &nbsp;Romans 6:12; &nbsp;Romans 6:16); but it has also the special sense of submission to the [[Divine]] will, and is thus found of the obedience of Christ (&nbsp;Romans 5:19, &nbsp;Hebrews 5:8; cf. &nbsp;Philippians 2:8, ὑπήκοος). In regard to [[Christians]] it comes to have the still more special sense of subjection to the saving will of God, as revealed in Christ, and is thus brought into close connexion with the idea of faith (cf. &nbsp;1 Peter 1:22, ὑπακοὴ τῆς ἀληθείας; &nbsp;Romans 1:5; &nbsp;Romans 16:26, ὑπακοὴ πίστεως; &nbsp;2 Corinthians 10:5, ἱπακοὴ τοῦ Χριστοῦ. Cf., in the same sense, the usage of ὑπακούω in &nbsp;Acts 6:7, &nbsp;2 Thessalonians 1:8; &nbsp;2 Thessalonians 3:14). [[Finally]] we find ὑπακοή standing alone, as a mode of manifestation of [[Christian]] faith (&nbsp;Romans 15:16; &nbsp;Romans 16:19, &nbsp;2 Corinthians 7:15; &nbsp;2 Corinthians 10:6, &nbsp;Philemon 1:21, &nbsp;1 Peter 1:2; &nbsp;1 Peter 1:14; cf. the verb, &nbsp;Philippians 2:12, &nbsp;2 Corinthians 7:15, and the adjective, &nbsp;2 Corinthians 2:9). </p> <p> The other words signifying ‘obedience’ in the [[Nt]] are the noun ὑποταγή, properly ‘subjection,’ and the verb ὑποτάσσεσθαι. These are sometimes used as synonyms for ὑπακοή, etc. (cf., for the noun, &nbsp;2 Corinthians 9:13, &nbsp;Galatians 2:5, &nbsp;1 Timothy 2:11; &nbsp;1 Timothy 3:4; and for the verb, &nbsp;Romans 10:3, &nbsp;James 4:7, &nbsp;1 Peter 2:13; &nbsp;1 Peter 5:5, &nbsp;Hebrews 12:9). </p> <p> In the sub-apostolic writings both series of words are found in much the same senses as in the [[Nt.]] The particular circumstances of 1 Clem., an [[Epistle]] written to deal with a state of disorder in [[Corinth]] occasioned by the insurrection of some of the younger men of the Church against the elders, bring it about that the virtue of obedience and subjection is particularly commended in this Epistle (cf. ix. 3, x. 2, 7, xix. 1, lxiii. 1, etc.). The keynote of the whole Epistle is struck in xiv. 1, when it is said: ‘It is just and right, brethren, that we should rather become obedient unto God than follow those who in vainglory and sedition have become the leaders of a detestable emulation’ (cf. also Ign. Eph. ii. 2, where subjection [ὑποταγή] to Christ is the same thing as subjection to the bishop and the presbytery). </p> <p> In conclusion, reference may be made to a passage in which [[Thomas]] Aquinas endeavours to define the special virtue of obedience (Summa Theologiae, [[Ii.]] ii. quaest. 104, article2). </p> <p> ‘To all good works, which have a special ground of praise-worthiness, a special virtue is assigned. For this is what properly belongs to a virtue, that it renders a good work. But to obey one’s superior is a debt we owe in accordance with the Divine order immanent in things; and as a consequence is good.… The act we are considering has, however, a special ground of praiseworthiness on account of its special object. For while inferiors have many duties towards their superiors, amongst the rest there is one duty in particular, that they are required to obey their commandments. [[Wherefore]] obedience is a special virtue, and its special object is the commandment, whether implicit or explicit. For the will of the superior however made known is in a way an implicit command: and obedience appears so much the more ready, in proportion as it anticipates an explicit command by obeying, when the will of the superior is perceived.’ </p> <p> It is this obedience not merely to the express commands of God, but to whatever is understood to be His will, which constitutes true Christian obedience, which is an obedience from the heart (&nbsp;Romans 6:17), an obedience even of the thoughts (&nbsp;2 Corinthians 10:5). </p> <p> Literature.-H. Cremer, Bibl.-Theol. Lexicon of [[Nt]] Greek3, 1880; [[H.]] [[E.]] Manning, Sermons, 1844, pp. 117, 129, 287; [[R.]] Whately, The Use and [[Abuse]] of Party [[Feeling]] in Matters of Religion, 1859, pp. 167, 196; [[J.]] [[H.]] Newman, Parochial and Plain Sermons, 1868, i. 228, viii. 201; [[F.]] [[W.]] Robertson, Sermons, 2nd ser., 1875, p. 94; [[J.]] Martineau, Hours of Thought, 1879, ii. 79; [[P.]] Brooks, The Light of the World, 1891, p. 340; [[W.]] [[R.]] Inge, All Saints’ Sermons, 1907, p. 172; [[B.]] [[P.]] Browne, The [[Essence]] of Religion, 1911, p. 209; [[A.]] [[B.]] [[D.]] Alexander, [[Christianity]] and Ethics, 1914, p. 164. </p> <p> [[Robert]] [[S.]] Franks. </p>
Obedience <ref name="term_56748" />
       
<p> <b> [[Obedience]] </b> </p> <p> <b> i. The Obedience of Christ </b> </p> <p> <b> 1. </b> Christ as a man (see [[Humanity]] of Christ) <i> came under the obligations of men </i> , and principal among these was the obligation of obedience. This He Himself recognized explicitly. His parents had Him circumcised (&nbsp;Luke 2:21), and brought Him to [[Jerusalem]] according to the custom, to observe the law of the [[Passover]] (possibly every year, &nbsp;Luke 2:41-42), which custom He subsequently continued personally (&nbsp;John 2:23; &nbsp;John 5:1; cf. &nbsp;John 7:2; cf. &nbsp;John 7:10, &nbsp;Matthew 26:17 ff. etc.). He felt Himself called upon to join in the great religious movements of His day, though not commanded by the Law (&nbsp;Matthew 3:15), as well as to observe the political customs (&nbsp;Matthew 17:27). It was therefore more than a mere expression as to a definite example when He said: ‘It becometh us [me] to fulfil all righteousness’ (&nbsp;Matthew 3:15). </p> <p> <b> 2. </b> <i> The fact of His obedience </i> .—If we test this by the Ten [[Commandments]] as substantially embracing the whole moral law, we find His obedience complete. They are mostly prohibitions, and we do not find Him infringing them. It cannot be said that this silence of the [[Scriptures]] as to transgressions does not prove His entire conformity to them, and leaves room for the doubt whether His obedience was perfect; since He was surrounded by watchful enemies who magnified variations that were not disobedience, and would have mentioned any real disobedience with eagerness. The honour which He paid to God was as perfect as His perception of the spiritual nature of His worship was clear (&nbsp;John 4:24). He observed the Sabbath, being found regularly in the synagogue on that day (&nbsp;Luke 4:16 ‘as his custom was’). The fact that He did no work that was contrary to the [[Sabbath]] commandment, is shown clearly by the fact that He was repeatedly attacked for immaterial things and for exercising His healing power upon that day, for which He successfully defended Himself (&nbsp;Matthew 12:3; &nbsp;Matthew 12:7; &nbsp;Matthew 12:11-12). To those of another race and time He may seem to have been lacking on one occasion in respect for His mother, viz. at the marriage in [[Cana]] of [[Galilee]] (&nbsp;John 2:4). But the appellation ‘Woman’ was not disrespectful, for it was used in the tenderest way at the cross (&nbsp;John 19:26); nor was it disrespectful to reprove officious interference; nor was Mary left unsatisfied (&nbsp;John 19:5), but expected His compliance with her hinted request. So much for the negative side of the moral law. On its positive side, as comprehensively stated by Him in the words, ‘Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself’ (&nbsp;Matthew 22:39), none was ever so zealous of God’s honour, or of preserving His own communion with Him (&nbsp;John 10:30; &nbsp;John 17:11; &nbsp;John 17:21-23; &nbsp;John 17:25), as Jesus. And love of neighbour, as interpreted first fully by Himself (&nbsp;Luke 10:30 ff.), He exemplified in all His contact with suffering and needy humanity. Nor did He fail in that harder sort of obedience which consists in quick response to the personal will of God manifested in providence (&nbsp;Matthew 4:4, &nbsp;Luke 2:49, &nbsp;John 12:27-28). His care for the ceremonial law, besides the cases already cited, may be seen by His recommending the lepers whom He cleansed, on two occasions, to observe the law of Moses provided in their case (&nbsp;Luke 5:14; &nbsp;Luke 17:14). </p> <p> <b> 3. </b> <i> His sinlessness </i> .—We thus see in the life of Jesus no offence against the law of right. There is no evidence of sinfulness. But this would not in itself establish His sinlessness. Many a man gives the impression of a perfect life, is, according to the [[Scripture]] phrase, ‘blameless,’ who is not ‘sinless,’ because he sees sin in himself, and charges himself with it. But Jesus claimed sinlessness for Himself. He challenged the [[Jews]] to convict Him of sin (&nbsp;John 8:46); and He affirmed of Himself that the ‘prince of this world’ had nothing in Him (&nbsp;John 14:30). True, this sinlessness was first <i> attained </i> through conflict (cf. &nbsp;Matthew 4:11, &nbsp;John 12:27, &nbsp;Mark 15:34), and ‘learned’ (&nbsp;Hebrews 5:8), and Jesus Himself shrank from the application to Him of the word ‘good’ in the absolute sense (&nbsp;Mark 10:18); but it was attained and learned, and this without the experience of failure. Its necessity to the work of redemption gives it its complete dogmatic establishment (cf. &nbsp;Hebrews 9:7; &nbsp;Hebrews 9:14; &nbsp;Hebrews 5:9; &nbsp;Hebrews 4:15); but the proof of its actuality depends, finally, upon the word or Jesus Himself. Were this the testimony of the Jews, who were self-righteous, and thus incapacitated for judging of their true spiritual condition, it would have no value; but it is the testimony of a specially sensitive conscience, one which saw deeper into the meaning of the Law than others, which enjoyed perfect communion with God (&nbsp;John 14:9; &nbsp;John 12:45). As such it stands, and is subject to no diminution from our ability to point out defect in Him. As a challenge, it was not met by His adversaries, evidently because they could not meet it. See, further, art. Sinlessness. </p> <p> <b> 4. </b> <i> His superiority to the Law </i> .—His obedience may be conceived, on the one side, as His perfect subjection to the Law. But, on the other side, He was superior to the Law. In respect to infringements of the law of the Sabbath with which He was charged, He did not simply defend Himself by saying that He alone rightly interpreted the law, but He proclaimed His superiority to it. ‘The Son of Man is Lord even of the sabbath’ (&nbsp;Mark 2:28). He set aside certain of the provisions of the Law (&nbsp;Matthew 5:38); but He did a more significant thing in deepening the meaning of others (&nbsp;Matthew 5:27 ff.). He revealed the true meaning of the Law when He brought it back to its foundation in the all-embracing law of love. The element of the Law which He modified was, therefore, the external, the scaffolding or clothing of the legal principle, not the fundamental meaning of the Law. He came also to ‘fulfil’ the Law (&nbsp;Matthew 5:17); and this meant to <i> fill out </i> (πληρόω), and hence to set it aside as completed and its design accomplished. In the later form of the [[Apostolic]] doctrine Jesus was called the ‘end of the law’ (&nbsp;Romans 10:4), in the sense that He provided a new way of salvation, which had formerly had to be attained through the observance of the Law. This was particularly through the sacrifice of Himself (&nbsp;Hebrews 10:8-14) by which He brought the whole [[Ot]] system to an end, and for ever cancelled the ceremonial law. When the same idea appears in St. John’s [[Gospel]] (&nbsp;John 3:14; &nbsp;John 3:16; &nbsp;John 6:51; &nbsp;John 10:17), it may be thought to belong to the same stratum of later teaching; but it is reflected in the earliest form of the Gospel (&nbsp;Mark 10:45), it appears in the institution of the Lord’s Supper (&nbsp;Matthew 26:28), and is accordingly to be regarded as the primal and unvarying substance of the Gospel. The Law, then, is abrogated because its object has been attained, and its definite and peculiar prescriptions may give way to more general and spiritual forms of precept. The emphasis is hereafter to be laid not upon the letter, but upon the spirit (&nbsp;2 Corinthians 3:6). See Law, Law of God. </p> <p> <b> 5. </b> <i> The capital article of His obedience </i> — <i> the Death upon the Cross </i> .—The later strata of the Gospel history lay emphasis upon the fact that the death of Christ was a subject of the [[Divine]] command. Thus Jesus says, according to St. John, ‘This commandment [viz. to lay down my life] [[I]] received from the Father’ (&nbsp;John 10:18). In &nbsp;John 12:27, shrinking from the foreseen suffering of the cross, He says, ‘For this cause [viz. to suffer the death of the cross, cf. &nbsp;John 12:32] came [[I]] unto this hour.’ The same idea, that His death upon the cross was the essential part of His work which He came into the world to do, and which was laid upon Him by the Father, appears in many other texts in this Gospel, implied where not explicitly stated (cf. &nbsp;John 3:14, &nbsp;John 6:38; &nbsp;John 6:50-51; &nbsp;John 6:58, &nbsp;John 8:21, &nbsp;John 10:11, &nbsp;John 14:30-31, &nbsp;John 17:13, &nbsp;John 19:30). The same conception is fully developed in the other portions of the [[Nt]] which belong to the same period of development with this Gospel, particularly in Philippians (&nbsp;Philippians 2:8) and the [[Epistle]] to the Hebrews (&nbsp;Hebrews 5:7-8; &nbsp;Hebrews 10:10). [[Hut]] it is also indicated in the earliest strata. In &nbsp;Mark 10:45 Jesus Himself says that He has come, ‘not to be ministered unto, but to minister, and <i> to give his life </i> a ransom for many.’ The whole Gospel story is displayed, as it were, upon the black background of the darkness and sufferings of Calvary. [[Prophecies]] by Jesus Himself of His own death begin to appear at an early period by intimation (&nbsp;Matthew 10:38; cf. &nbsp;Matthew 16:24), and at a period still long before the final [[Passion]] in more explicit and frequent utterance (&nbsp;Matthew 16:21-28 ||; &nbsp;Matthew 17:3 ff. according to || &nbsp;Luke 9:31; &nbsp;Luke 17:22-23 ||;&nbsp;Luke 20:17-19 ||). There is evidence in these passages, taken as a whole, and regarded as containing the concurrent and consistent [[Evangelical]] idea of the death of Christ, that to Christ the burden of death consisted partly in its physical pain, from which One shrank who possessed the instinct of life among other human qualities (see Humanity of Christ), but still more as something unbecoming to the pure and holy Son of God, associated, as it was in human history, with the idea of sin and condemnation. Or, as St. Paul expresses it (&nbsp;Galatians 3:13), it was a curse which He did not lightly take upon Himself. Two things result from this method of considering the death of Christ: (1) that it measures the highest degree of devotion to the salvation of men; and (2) that it was effective because it lay in the will of God, to which Christ was obedient, not assuming it Himself, as a desperate and uncertain remedy, but accepting it as the God-designed path of propitiation and redemption. </p> <p> <b> 6. </b> <i> The relation of Christ’s obedience to the salvation of men </i> .—The relation of the sacrifice, which was the main article of His obedience, to the salvation of men is considered elsewhere (see Atonement, Propitiation, Sacrifice, etc.). No text of the [[Gospels]] presents the obedience of Christ, strictly considered, as having a connexion with our salvation, except as His moral perfection was among the qualifications for the office of Saviour. The inference which has been made, that the obedience of Christ itself formed a part of His saving work, has been drawn from such texts as &nbsp;Romans 5:19 (‘through the obedience of the one shall the many be made righteous’). But this idea receives no support from the Gospels, and none from the text cited itself, when carefully interpreted. The thought of the [[Apostle]] is unfolded here in a series of parallel expressions, in which, on the one side, Adam’s ‘trespass,’ ‘sin,’ ‘disobedience,’ and, on the other side, Christ’s ‘grace,‘ ‘gift by grace,’ ‘free gift,’ ‘righteousness,’ ‘act of righteousness,’ ‘obedience,’ are mentioned as equal to one another, and as contrasted, the one side with the other. The obedience of Christ here considered is, therefore, His <i> act </i> of obedience, or His atoning death. The act of obedience saves, not <i> as </i> obedience, but as atonement. </p> <p> <b> 7. </b> <i> The significance of Christ’s obedience for religion </i> arises from the exaltation which it affords of the Person of Christ. As the victorious contestant and the perfect character, He calls out the veneration and enthusiastic loyalty of His followers, incites them to greater efforts, and fills them with loftier courage than any imperfect prophet could do, however excellent otherwise, and thus becomes the true ‘exemplar and leader’ (ἀρχηγός, &nbsp;Hebrews 12:2) of our faith. </p> <p> Literature.—Hasting's Dictionary of the Bible, art. ‘Obedience’; Ullmann, <i> [[Sinlessness]] of Jesus </i> ; Forrest, <i> Christ of Hist. and Exper. </i> 17 ff.; [[R.]] Mackintosh, <i> Christ and the [[Jewish]] Law </i> ; Dale, <i> [[Atonement]] </i> , Lect. ix. </p> <p> ii. <b> Our obedience. </b> —Christ came not only as a Teacher and Redeemer, but also as an Example. It might be said of all His life, as He said when He washed the disciples’ feet, [[‘I]] have given you an example, that ye also should do as [[I]] have done to you’ (&nbsp;John 13:15). As the object of all His work was to reveal the Father, and he that had ‘seen him had seen the Father’ (&nbsp;John 14:9), so he who did as Jesus did obeyed the will of the Father, which was perfectly exemplified in Him (&nbsp;John 8:29). Indeed, this was the necessary consequence of His teaching office, for He always said in fact if not by word, ‘Take my yoke upon you, and learn of me’ (&nbsp;Matthew 11:29). It was His purpose in the world to bear witness to the truth (&nbsp;John 18:37), and to do this not merely by word, but by right deed. Hence the obedience of Christ is the standard of our obedience. We are to be ‘perfect as our Father in heaven is perfect’ (&nbsp;Matthew 5:48), and that perfection is the perfection which is manifested in the Son. At the same time, as performance falls far short of ideal in other human things, so here. There is no example given us in the Gospels of the attainment by a disciple of such perfection as was in the Master. Peter who denied Him, [[Thomas]] who could not believe His resurrection, John and James who were fired by an unholy ambition, were the chief among the Twelve, and doubtless as successful as the others. Even after Pentecost, Paul and [[Barnabas]] had a sharp contention. All had ‘the treasure in earthen vessels.’ </p> <p> The obedience which Christ asks of us is an obedience of the spirit rather than of the letter. He says in one place, ‘If ye keep my commandments, ye shall abide in my love’ (&nbsp;John 15:10); but when we ask what the commandments of Jesus are, we find few which, in the form in which they are given, have direct application to the conditions of modern life. He refers to the Ten Commandments when the young man asks what he shall do to inherit eternal life (&nbsp;Matthew 19:16); but when the young man is not satisfied, He gives him a test which was not in any of the Commandments nor of any general application to men, ‘Go, sell, and give to the poor’ (&nbsp;Matthew 19:21). His own observance of the Sabbath was not according to the customs of the Jews (&nbsp;Matthew 12:8). He went beneath the letter of the Law to its spirit, and this was His demand of men, that they should obey the spirit of the Law. Hence He reduces the Law to its essential and comprehensive element of love (&nbsp;Matthew 22:37-39), which, if a man observe, will constitute the fulfilling of the Law (cf. &nbsp;Romans 13:8). And thus the attitude of one who is evangelically obedient is not that of an anxious inquirer as to every specific commandment and consequent duty, but that of one who freely wills to do the will of God, is animated by the spirit of love, and out of its abounding fulness, by the indwelling Spirit (&nbsp;Romans 8:4, cf. &nbsp;John 16:13; &nbsp;John 17:17), does what is well-pleasing to God. Such a person might conceivably err as to duty in some specific case, because of lack of enlightenment, but if he has the spirit of obedience, he has substantially obeyed. The spirit will bring him into eventual accord with the objective demands of reason and conscience. </p> <p> At the same time, none of the specific commands of the [[Decalogue]] are set aside. Even the Sabbath was observed by Jesus Himself and by His disciples after Him. The ethical results of the Jewish development were, therefore, conserved by Jesus, who added to them the more spiritual interpretation of the facts of history and experience, and to this extent made them richer and more comprehensive. Not merely judicial false witness (&nbsp;Exodus 20:16 עֵרשֶׁקֶר), but every form of lying (ψεῦδος, as the absence of all ἀλήθεια, &nbsp;John 8:44), come under His disapproval (as already in &nbsp;Proverbs 26:28). </p> <p> The great standard and guide of our obedience therefore becomes the will of God as manifested both in His written word and in His providence. It is not so much the general will of God that we are to seek to learn. This is generally easy to understand and recognize. It is His specific will, as manifested in the course of events, in the unfoldings of our personal history, that we are to learn how to understand and fulfil. Thus obedience rests upon the study of history both general and individual to ourselves (&nbsp;Matthew 26:39, cf. &nbsp;John 4:34; &nbsp;John 5:30), and consists fundamentally in submission to the Divine will. </p> <p> [[Sin]] is therefore not to be conceived of as merely disobedience to specific precepts of the Law. It is this; but it has its secret in the failure to adjust oneself to the will of God as such. Obedience is not profession empty of definite good works (&nbsp;Matthew 7:21); it is not even always to be found with those who ‘prophesy’ and perform miracles (&nbsp;Matthew 7:22). The emphasis in the Gospels is laid upon ‘faith’ in Jesus Christ as fully as it is in the Epistles. This granted, as the important and controlling element of the religious life, obedience follows from it as a matter of course. Such obedience, however defective in form, is genuine obedience, acceptable in God’s sight. This is because God wants the <i> man </i> , not his acts; his heart, and not any material gift. With the heart will naturally be given to God every other desirable service. </p> <p> Hence the penalty of disobedience, since this is essentially <i> difference with God </i> , is first of all separation from Him. It is ‘darkness’ because men refuse the ‘light’ (&nbsp;John 1:11; &nbsp;John 3:18-21). The sinner is in his ‘own place’ (&nbsp;Acts 1:25), the place fit for him because he is what he is. The penalty involves pain (&nbsp;Matthew 13:50, cf. &nbsp;Revelation 14:11), is judicial (&nbsp;Matthew 25:31 etc.), and involves the personal disapproval of God (&nbsp;Matthew 25:41); but it is, in a high sense, natural and inevitable. The wicked man, being what he is, cannot meet with any other lot than what he has. Obedience, on the other hand, leads to reward. This is not ‘deserved,’ and so given as a matter of justice. [[Sinners]] will always ‘deserve’ punishment. But God freely rewards the forgiven sinner whose heart is right with Him, because of His own goodness, that He may express His favour. Thus the lot of the saved man is the reverse of the sinner’s, and is a state of blessedness in the presence of God. </p> <p> Literature.—Hasting's Dictionary of the Bible, art. ‘Obedience’; Martensen, <i> Christ. Ethics </i> , i. 293; [[F.]] [[W.]] Robertson, <i> Sermons </i> , ii. 94; [[W.]] [[A.]] Butler, <i> Sermons </i> , ii. 164; Channing, <i> The [[Perfect]] Life </i> , xi; Dale, <i> Evangel. Revival </i> , 104 ff., 125 ff., <i> Laws of Christ for Common Life </i> , 273. </p> <p> Frank Hugh Foster. </p>
== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_18104" /> ==
 
<p> To obey or not to obey the Lord God—this has been and is the crucial question for every human being. [[Obedience]] as opposed to disobedience is a life-and-death issue. God has given humankind the innate power of choice: the choice of obedience leads to God's promised blessing of life; the choice of disobedience leads to curse, judgment, and death. </p> <p> God's clear instructions to the very first human beings in the garden of Eden was to refrain from eating the fruit of the tree of knowledge of good and evil (&nbsp;Genesis 2:16 ). He expected their obedience. They disobeyed, thereby losing initial favor with God. Nonetheless, they were restored to favor when God granted them the privileged role of being the first parents of all subsequent generations of humankind. </p> <p> The obedience of [[Abraham]] is perhaps most exemplary in the Old Testament. On two occasions, he demonstrated total submission to God's will. First, he obeyed God's command to go to a new land (&nbsp;Genesis 12 ). This response meant leaving [[Ur]] of the Chaldees, a highly developed city, to go to the unknown, unfamiliar land that God would show to himthe land of Canaan. Abraham's obedience results in his being elected a chosen one for a special role in God's salvation-plan for humankind. Second, he obeyed God's command to offer his son as a sacrifice (&nbsp;Genesis 22:1-19 ). </p> <p> Obedience was a main concern during the time of the encampment of the people of [[Israel]] at the base of Mount Sinai, to which God directed Moses to lead them after their deliverance from the Egyptians. There God, with Moses as mediator, provided the people with general and specific stipulations for conforming to his will. At Mount [[Sinai]] God established a special covenant relationship between himself and the people of Israel. He also gave them the [[Decalogue]] or "Ten Words" (&nbsp;Exodus 20:1-17 ), which constituted a list of basic moral and religious guidelines for those who were in this special relationship with God. </p> <p> The call to be obedient underlies two or more key verses of the Pentateuch. One is &nbsp;Leviticus 19:2 : "Be holy because [[I,]] the Lord your God, am holy." Obedience should emanate from a commitment to live a holy life before God and others in the covenant community. [[A]] second key passage is &nbsp;Deuteronomy 6:4-5 : "Hear, [[O]] Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength." This is a divine call, urging a total love for God that results in unhesitating obedience to his will. </p> <p> Unfortunately, obedience on the part of Israel was preempted by disobedience as the predominant characteristic of the nation's history. Only a small segment of God's chosen people chose to follow his word. During most of the two-kingdom times, gross apostasy and disobedience were widespread. During the course of Israel's history, Deuteronomic theology (see &nbsp;Deuteronomy 28:15-68 )if obedient, blessing; if disobedient, then curse/judgmentremained operative. The massive turning away from God and the refusal to heed the prophets' warnings left God no alternative but to exercise his judgment and to destroy both kingdoms. </p> <p> The prophets called for a new covenant, which would resolve the problem of failure to remain obedient to God. Jeremiah, after denouncing the unfaithfulness of God's people, made the pronouncement of this covenant (31:31-34). This covenant would be placed in the people's minds and in the people's hearts. Jeremiah provides details of how in "new covenant" times obedience will have first and only place. The law of God in hearts and minds will preclude any sinful Acts against God and fellow humankind. </p> <p> The reality of this new covenant was portrayed in Jesus' supreme example of obedience to the heavenly Father, when he gave himself as the ultimate sacrifice for atonement of sin. </p> <p> Jesus' emphasis on being born again underscores the need of atonement for effecting forgiveness of sins. Jesus talks to [[Nicodemus]] about being born again or "from above" as the requirement for entering the kingdom of God (&nbsp;John 3:3-6 ). The way of death would be thus changed to the way of life. </p> <p> Jesus prayed that his disciples would be sanctified, be made inwardly holy, and thereby be enabled to live a holy life outwardly (&nbsp;John 17:6-19 ). [[Provision]] for this inner holiness and cleansing requisite for true obediencewas effected by his atoning sacrifice on the cross. </p> <p> The [[Holy]] Spirit is provided to all who believe in Jesus. The Spirit's abiding presence enables all God's people to carry out God's will and to live obediently before him. </p> <p> Harvey [[E.]] Finley </p> <p> <i> Bibliography </i> . [[W.]] Brueggeman, <i> [[Interpretation]] and Obedience </i> ; [[P.]] [[C.]] Craigie, <i> The Book of Deuteronomy </i> ; [[W.]] [[E.]] McCumber, <i> Holy God, Holy People: [[Holiness]] in Matthew, Mark, and Luke </i> ; [[R.]] [[S.]] Taylor, <i> Exploring Christian Holiness </i> . </p>
== References ==
       
== Holman Bible Dictionary <ref name="term_42795" /> ==
<p> The person's obedient response to God's Word is a response of trust or faith. Thus, to really hear God's Word is to obey God's Word (&nbsp;Exodus 19:5; &nbsp;Jeremiah 7:23 ). </p> <p> The Bible views disobedience as a failure to hear and do God's Word (&nbsp;Psalm 81:11 ). Israel's story was one of a nation who failed to hear or to listen to God (&nbsp;Jeremiah 7:13; &nbsp;Hosea 9:17 ). Jesus warned: “He that hath ears to hear, let him hear” (&nbsp;Matthew 11:15 ). </p> <p> How does obedience affect one's spiritual life? Obedience is essential to worship (&nbsp;1 Samuel 15:22; &nbsp;John 4:23-24 ). The obedience of faith brings about salvation (&nbsp;Romans 1:5 , &nbsp;Romans 10:16-17 ). Obedience secures God's blessings (&nbsp;John 14:23; &nbsp;1 John 2:17; &nbsp;Revelation 22:14 ). [[Spiritual]] insight is gained through obedience (&nbsp;John 7:17 ). [[A]] life of obedience to God is the fruit of faith (&nbsp;James 2:21-26 ). </p> <p> True obedience means imitating God in holiness, humility, and love (&nbsp;1 Peter 1:15; &nbsp;John 13:34; &nbsp;Philippians 2:5-8 ). True disciples do the will of God (&nbsp;Matthew 7:21 ). Facing clashing claims for one's allegiance, the Christian obeys God rather than other persons (&nbsp;Acts 5:29 ). </p> <p> What motivates us to obey God? Obedience springs from gratitude for grace received (&nbsp;Romans 12:12 ). Christians obey God as an expression of their spiritual freedom (&nbsp;Galatians 5:13; &nbsp;1 Peter 2:16 ). Jesus taught that our love for God motivates us to obey Him (&nbsp;John 14:21 , &nbsp;John 14:23-24; &nbsp;John 15:10 ). </p> <p> How does obedience affect our relationships with others? The Bible speaks of obedience from the wife to the husband (&nbsp;Ephesians 5:22 ), from children to their parents (&nbsp;Ephesians 6:1 ), from slaves to masters (&nbsp;Colossians 3:22 ). Obedience with joy should be shown to church leaders (&nbsp;1 Thessalonians 5:12-13 ). Obedience is expected from all Christians to persons in authority (&nbsp;1 Peter 2:13-14 ). </p> <p> The New [[Testament]] places special emphasis on Jesus' obedience. Christ's obedience stands in contrast to Adam's disobedience (&nbsp;Romans 5:12-21 ). [[A]] desire to obey the will of God motivated Jesus' actions (&nbsp;Luke 4:43; &nbsp;John 5:30 ). Jesus acted and spoke only as the Father directed (&nbsp;John 3:34 ). By living a life of obedience, Jesus showed Himself to be the [[Savior]] (&nbsp;Hebrews 5:7-10 ). Christ's work on the cross is viewed as a sacrifice of obedience (&nbsp;Romans 5:19; &nbsp;Hebrews 10:7-10 ). </p> <p> God has spoken in the Scriptures. [[Disobedience]] to God's Word comes from a sinful heart—a heart that will not trust God. Obedience comes from a heart that trusts God. If God's people obey Him, they find the blessings He yearns to give. If they disobey, believers receive judgment and necessary discipline. </p> <p> Gary Hardin </p>
       
== Charles Buck Theological Dictionary <ref name="term_20225" /> ==
<p> The performance of the commands of a superior. Obedience to God, may be considered, </p> <p> 1. As virtual, which consists in a belief of the Gospel, of the holiness and equity of its precepts, of the truth of its promises, and a true repentance of all our sins. </p> <p> 2. Actual obedience, which is the practice and exercise of the several graces and duties of Christianity. </p> <p> 3. [[Perfect]] obedience, which is the exact conformity of our hearts and lives to the law of God, without the least imperfection. This last is only peculiar to a glorified state. The obligation we are under to obedience arises, </p> <p> 1. From the relation we stand in to God as creatures, &nbsp;Psalms 95:6 . </p> <p> 2. From the law he hath revealed to us in his word, &nbsp;Psalms 119:3 . &nbsp;2 Peter 1:1-21 . </p> <p> 3. From the blessings of his providence we are constantly receiving, &nbsp;Acts 14:17 . &nbsp;Psalms 145:1-21 : </p> <p> 4. From the love and goodness of god in the grand work of redemption, &nbsp;1 Corinthians 6:20 . As to the nature of this obedience, it must be, </p> <p> 1. Active, not only avoiding what is prohibited, but performing what is commanded, &nbsp;Colossians 3:8; &nbsp;Colossians 3:10 . </p> <p> 2. Personal; for though Christ has obeyed the law for us as a covenant of works, yet he hath not abrogated it as a rule of life, &nbsp;Romans 7:22 . &nbsp;Romans 3:31 . </p> <p> 3. Sincere, &nbsp;Psalms 51:6 . &nbsp;1 Timothy 1:5 . </p> <p> 4. Affectionate, springing from love, and not from terror, &nbsp;1 John 5:19 . &nbsp;1 John 2:5 . &nbsp;2 Corinthians 5:1-21 . </p> <p> 5. Diligent, not slothfully, &nbsp;Galatians 1:16 . &nbsp;Psalms 18:44 . &nbsp;Romans 12:11 . </p> <p> 6. Conspicuous and open, &nbsp;Philippians 2:15 . &nbsp;Matthew 5:16 . </p> <p> 7. Universal; not one duty, but all must be performed, &nbsp;2 Peter 1:5; &nbsp;2 Peter 1:10 . </p> <p> 8. Perpetual, at all times, places, and occasions, &nbsp;Romans 2:7 . &nbsp;Galatians 6:9 . The advantages of obedience are these, </p> <p> 1. It adorns the Gospel, &nbsp;Titus 2:10 . </p> <p> 2. It is evidential of grace, &nbsp;2 Corinthians 5:17 . </p> <p> 3. It rejoices the hearts of the ministers and people of God, &nbsp;3 John 1:2 . 2 Thess 1: 19, 20. </p> <p> 4. It silences gainsayers, &nbsp;2 Peter 1:11-12 . </p> <p> 5. Encourages the saints, while it reproves the lukewarm, &nbsp;Matthew 5:16 . </p> <p> 6. Affords peace to the subject of it, &nbsp;Psalms 25:12-13 . &nbsp;Acts 24:16 . </p> <p> 7. It powerfully recommends religion, as that which is both delightful and practicable, &nbsp;Colossians 1:10 . </p> <p> 8. It is the forerunner and evidence of eternal glory, &nbsp;Romans 6:22 . &nbsp;Revelation 22:1-21 . </p> <p> See [[Holiness,]] [[Sanctification;]] Charnock's works, vol. 11: p. 1212; Tillotson's Sermons, ser. 122, 123; Saurin's Sermons, vol. 1: ser. 4; Ridgly's Body of Divinity, qu. 92. </p>
       
== Bridgeway Bible Dictionary <ref name="term_18906" /> ==
<p> Since God is the [[Creator]] and Lord of the universe, people should obey him (&nbsp;Deuteronomy 4:35-40). To those who obey him, he promises blessing; to those who disobey him, cursing (&nbsp;Deuteronomy 11:27-28; &nbsp;Deuteronomy 27:10; &nbsp;Joshua 5:6). Obedience means to hear God’s voice, accept his authority and do what he says (&nbsp;Exodus 15:26). Disobedience means to ignore God’s voice, reject his authority and not do what he says (&nbsp;Jeremiah 7:24). Adam’s disobedience brought disaster upon the human race, but Christ’s obedience (an obedience throughout life even to death) brings salvation (&nbsp;Romans 5:19; &nbsp;Philippians 2:8; see also [[Sin).]] </p> <p> God commands all people everywhere to repent and believe the gospel (&nbsp;Mark 1:15; &nbsp;Acts 17:30; &nbsp;1 John 3:23). Therefore, faith in Christ is obedience; unbelief is disobedience (&nbsp;Acts 6:7; &nbsp;2 Thessalonians 1:8; &nbsp;Hebrews 5:9; &nbsp;1 Peter 4:17). Having exercised faith in Christ, true believers will give clear evidence of this by lives of constant obedience to God (&nbsp;1 Peter 1:14-16; &nbsp;1 John 5:1-3). </p> <p> [[Religious]] exercises are never a substitute for obedience to the commands of God. If people say they love God but deliberately disobey his Word, they deceive themselves. Love for God leads to obedience, not disobedience (&nbsp;1 Samuel 15:22; &nbsp;Luke 22:42; &nbsp;John 14:15; &nbsp;John 15:10; &nbsp;John 15:14-15). If people develop the habit of obeying God, they will become true servants of righteousness and therefore true servants of God. By contrast, if they develop the habit of obeying the sinful human nature, they will become servants of sin and therefore useless to God (&nbsp;Romans 6:12-18). </p> <p> Christians have a responsibility to submit to the various kinds of authority that God has established in human society. In the family, children are to obey their parents (&nbsp;Ephesians 6:1; &nbsp;Colossians 3:20). In the sphere of work, employees are to obey their employers (&nbsp;Ephesians 6:5; &nbsp;Colossians 3:22). In any community or nation, people are to obey the laws of that community or nation (&nbsp;Romans 13:1; &nbsp;Titus 3:1; &nbsp;1 Peter 2:13). In the church, Christians are to obey their leaders (&nbsp;Philippians 2:12; &nbsp;1 Thessalonians 5:12; &nbsp;Hebrews 13:7). </p> <p> In any sphere of life, people with authority may at times command Christians to do something that is contrary to the teachings of God’s Word. In such cases, Christians must be prepared to obey God rather than submit to anti-God regulations, even though their actions may bring unwelcome consequences upon themselves (&nbsp;Acts 5:29; &nbsp;Acts 5:40). </p>
       
== Hastings' Dictionary of the Bible <ref name="term_53123" /> ==
<p> <strong> [[Obedience]] </strong> . Occasionally this word occurs in [[Scripture]] to express the duty of one person to another, as in &nbsp; Deuteronomy 21:18-19 , &nbsp; 2 Samuel 22:45 , &nbsp; 2 Thessalonians 3:14 , &nbsp; Philippians 2:12 , &nbsp; Ephesians 6:1; &nbsp; Ephesians 6:5 , &nbsp; 1 Peter 3:6 . Much more frequently it expresses the duty of man to God (&nbsp; 1 Samuel 15:22 , &nbsp; Jeremiah 11:7 , &nbsp; John 14:15; &nbsp; John 14:23 ). The spirit of obedience is the primal and indispensable requirement for acceptance by the Father. The Son of God Himself was made perfect through obedience (&nbsp; Hebrews 5:8 ), and only thus. It was the motto of His earthly life, [[‘I]] am come to do thy will, [[O]] God’ (&nbsp; Hebrews 10:7 ). The one lesson of the life of Jesus is the one lesson of the word of God from first to last God must be obeyed. Absolute obedience was essential to the fulfilment of His mission. Absolute obedience is essential to our own salvation. Having learned obedience, He became a [[Saviour]] to those who obey (&nbsp; Hebrews 5:9 ). Obedience is as necessary with us as it was with Him. Obedience is as possible with us as it was with Him. For He is able to work in us now the very same mind that was in Him, the same disposition and spirit He had upon earth. [[D.]] [[A.]] Hayes. </p>
       
== Webster's Dictionary <ref name="term_149239" /> ==
<p> '''(1):''' ''' (''' n.) [[A]] following; a body of adherents; as, the Roman [[Catholic]] obedience, or the whole body of persons who submit to the authority of the pope. </p> <p> '''(2):''' ''' (''' n.) One of the three monastic vows. </p> <p> '''(3):''' ''' (''' n.) The act of obeying, or the state of being obedient; compliance with that which is required by authority; subjection to rightful restraint or control. </p> <p> '''(4):''' ''' (''' n.) Words or actions denoting submission to authority; dutifulness. </p> <p> '''(5):''' ''' (''' n.) [[A]] cell (or offshoot of a larger monastery) governed by a prior. </p> <p> '''(6):''' ''' (''' n.) The written precept of a superior in a religious order or congregation to a subject. </p>
       
== King James Dictionary <ref name="term_61741" /> ==
<p> [[Obe'Dience,]] n. [[L.]] obedientia. See Obey. </p> <p> Compliance with a command, prohibition or known law and rule of duty prescribed the performance of what is required or enjoined by authority, or the abstaining from what is prohibited, in compliance with the command or prohibition. To constitute obedience, the act or forbearance to act must be in submission to authority the command must be known to the person, and his compliance must be in consequence of it, or it is not obedience. Obedience is not synonymous with obsequiousness the latter often implying meanness or servility, and obedience being merely a proper submission to authority. That which duty requires implies dignity of conduct rather than servility. Obedience may be voluntary or involuntary. [[Voluntary]] obedience alone can be acceptable to God. </p> <p> [[Government]] must compel the obedience of individuals otherwise who will seek its protection or fear its vengeance? </p>
       
== Charles Spurgeon's Illustration Collection <ref name="term_75954" /> ==
<p> 'Sir,' said the Duke of [[Wellington]] to an officer of engineers, who urged the impossibility of executing the directions he had received, [['I]] did not ask your opinion, [[I]] gave you my orders, and [[I]] expect them to be obeyed.' Such should be the obedience of every follower of Jesus. The words which he has spoken are our law, not our judgments or fancies. Even if death were in the way it is: 'Not ours to reason why: Ours, but to dare and die;' and, at our Master's bidding, advance through flood or flame. </p>
       
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_53513" /> ==
<p> is, in a general or abstract sense, a readiness to carry out or perform the ordinances of another, i.e. to put the design of another into execution, and thereby satisfy the will of another person or persons. The word, then, signifies the capacity to hearken to any one's advice, directions, or orders. In religion obedience must be animated by love (q.v.). Obedience -maybe paid (a) on the part of man (1) to God and Christ; (2) to one's parents; (3) to superiors generally, especially one's government. There is also (b) the obedience which Christ paid to God the Father. See below. </p> <p> '''1.''' ''Obedience to God'' may be considered </p> <p> '''(1)''' as virtual, which consists in a belief of the Gospel, of the holiness and equity of its precepts, of the truth of its promises, and a true repentance of all our sins; </p> <p> '''(2)''' actual obedience, which is the practice and exercise of the several graces and duties of Christianity; </p> <p> '''(3)''' perfect obedience, which is the exact conformity of our hearts and lives to the law of God, without the least imperfection. This last is peculiar to a glorified state, though it should be our ''aim'' in this. (See [[Perfection]]). </p> <p> The obligation we are under to obedience arises — </p> <p> '''(1)''' from the relation we stand in to God as creatures (&nbsp;Psalms 95:6); </p> <p> '''(2)''' from the law which he has revealed to us in his Word (&nbsp;Psalms 119:3; &nbsp;2 Peter 1:5; &nbsp;2 Peter 1:7); </p> <p> '''(3)''' from the blessings of his providence which we are constantly receiving (&nbsp;Acts 14:17; Psalms 145); </p> <p> '''(4)''' from the love and goodness of God in the grand work of redemption (&nbsp;1 Corinthians 6:20). </p> <p> As to the nature of this obedience, it must be — </p> <p> '''(1)''' active, not only avoiding what is prohibited, but performing what is commanded (&nbsp;Colossians 3:8; &nbsp;Colossians 3:10); </p> <p> '''(2)''' personal, for though Christ has obeyed the law for us as a covenant of works, yet he has not abrogated it as a rule of life (&nbsp;Romans 7:22; &nbsp;Romans 3:31); </p> <p> '''(3)''' sincere (&nbsp;Psalms 51:6; &nbsp;1 Timothy 1:5); </p> <p> '''(4)''' affectionate, springing from love and not from terror (&nbsp;1 John 5:19; &nbsp;1 John 2:5; &nbsp;2 Corinthians 5:14) </p> <p> '''(5)''' diligent, not slothful (&nbsp;Galatians 1:16; &nbsp;Psalms 18:44; &nbsp;Romans 12:11); </p> <p> '''(6)''' conspicuous and open (&nbsp;Philippians 2:15; &nbsp;Matthew 5:16); </p> <p> '''(7)''' universal; not one duty, but all must be performed (&nbsp;2 Peter 1:5; &nbsp;2 Peter 1:10); </p> <p> '''(8)''' perpetual, at all times, places, and occasions (&nbsp;Romans 2:7; &nbsp;Galatians 6:9). The advantages of obedience are these: </p> <p> '''(1)''' it adorns the [[Gospel]] (&nbsp;Titus 2:10); </p> <p> '''(2)''' it is evidential of grace (&nbsp;2 Corinthians 5:17); </p> <p> '''(3)''' it rejoices the hearts of the ministers and people of God (&nbsp;3 John 1:2; 2 Thessalonians 1:19, 20); </p> <p> '''(4)''' it silences gainsayers (&nbsp;2 Peter 1:11-12); </p> <p> '''(5)''' encourages the saints, while it reproves the lukewarm (&nbsp;Matthew 5:16); </p> <p> '''(6)''' it affords peace to the subject of it (&nbsp;Psalms 25:12-13; &nbsp;Acts 24:16); </p> <p> '''(7)''' it powerfully recommends religion, as that which is both delightful and practicable (&nbsp;Colossians 1:10). </p> <p> '''(8)''' it is the forerunner and evidence of eternal glory (&nbsp;Romans 6:22; &nbsp;Revelation 22:14). </p> <p> '''2.''' ''Obedience to parents'' is taught us in the [[N.T.]] [[Scriptures]] in Epheshians 6:1 (also in &nbsp;Colossians 3:20): "Children, obey your parents in the Lord, for this is right." Thus also servants are to obey their masters, as taught in &nbsp;Ephesians 6:5 (also &nbsp;Colossians 3:22; &nbsp;1 Peter 2:18): "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ." </p> <p> '''3.''' ''Obedience to authority'' (q.v.); this, however, the Christian is taught to exercise only when not out of harmony with the divine commands, for it is the duty of the Christian to obey God rather than man (&nbsp;Acts 4:17; &nbsp;Acts 5:29). </p> <p> See Krehl, New-Testament. Handworterbuch, s.v. Gehorsam; Charnock, Works, 11:1212; Tillotson, Sermons, ser. 122, 123; Saurin, Sermons, vol. i, ser. 4; Ridgley, Body of Divinity, qu. 92; Dwight, Theology; Walker. Sermons; Fuller, Works; Robert Hall, Works. (See [[Holiness]]); (See [[Liberty]]); (See [[Necessity]]); (See [[Sanctification]]). </p>
       
==References ==
<references>
<references>
 
<ref name="term_56748"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/obedience+(2) Obedience from Hastings' Dictionary of the New Testament]</ref>
<ref name="term_56745"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/obedience Obedience from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_18104"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/obedience Obedience from Baker's Evangelical Dictionary of Biblical Theology]</ref>
       
<ref name="term_42795"> [https://bibleportal.com/dictionary/holman-bible-dictionary/obedience Obedience from Holman Bible Dictionary]</ref>
       
<ref name="term_20225"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/obedience Obedience from Charles Buck Theological Dictionary]</ref>
       
<ref name="term_18906"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/obedience Obedience from Bridgeway Bible Dictionary]</ref>
       
<ref name="term_53123"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/obedience Obedience from Hastings' Dictionary of the Bible]</ref>
       
<ref name="term_149239"> [https://bibleportal.com/dictionary/webster-s-dictionary/obedience Obedience from Webster's Dictionary]</ref>
       
<ref name="term_61741"> [https://bibleportal.com/dictionary/king-james-dictionary/obedience Obedience from King James Dictionary]</ref>
       
<ref name="term_75954"> [https://bibleportal.com/dictionary/charles-spurgeon-s-illustration-collection/obedience Obedience from Charles Spurgeon's Illustration Collection]</ref>
       
<ref name="term_53513"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/obedience Obedience from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
       
</references>
</references>

Revision as of 00:11, 13 October 2021

Obedience [1]

Obedience

i. The Obedience of Christ

1. Christ as a man (see Humanity of Christ) came under the obligations of men , and principal among these was the obligation of obedience. This He Himself recognized explicitly. His parents had Him circumcised ( Luke 2:21), and brought Him to Jerusalem according to the custom, to observe the law of the Passover (possibly every year,  Luke 2:41-42), which custom He subsequently continued personally ( John 2:23;  John 5:1; cf.  John 7:2; cf.  John 7:10,  Matthew 26:17 ff. etc.). He felt Himself called upon to join in the great religious movements of His day, though not commanded by the Law ( Matthew 3:15), as well as to observe the political customs ( Matthew 17:27). It was therefore more than a mere expression as to a definite example when He said: ‘It becometh us [me] to fulfil all righteousness’ ( Matthew 3:15).

2. The fact of His obedience .—If we test this by the Ten Commandments as substantially embracing the whole moral law, we find His obedience complete. They are mostly prohibitions, and we do not find Him infringing them. It cannot be said that this silence of the Scriptures as to transgressions does not prove His entire conformity to them, and leaves room for the doubt whether His obedience was perfect; since He was surrounded by watchful enemies who magnified variations that were not disobedience, and would have mentioned any real disobedience with eagerness. The honour which He paid to God was as perfect as His perception of the spiritual nature of His worship was clear ( John 4:24). He observed the Sabbath, being found regularly in the synagogue on that day ( Luke 4:16 ‘as his custom was’). The fact that He did no work that was contrary to the Sabbath commandment, is shown clearly by the fact that He was repeatedly attacked for immaterial things and for exercising His healing power upon that day, for which He successfully defended Himself ( Matthew 12:3;  Matthew 12:7;  Matthew 12:11-12). To those of another race and time He may seem to have been lacking on one occasion in respect for His mother, viz. at the marriage in Cana of Galilee ( John 2:4). But the appellation ‘Woman’ was not disrespectful, for it was used in the tenderest way at the cross ( John 19:26); nor was it disrespectful to reprove officious interference; nor was Mary left unsatisfied ( John 19:5), but expected His compliance with her hinted request. So much for the negative side of the moral law. On its positive side, as comprehensively stated by Him in the words, ‘Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself’ ( Matthew 22:39), none was ever so zealous of God’s honour, or of preserving His own communion with Him ( John 10:30;  John 17:11;  John 17:21-23;  John 17:25), as Jesus. And love of neighbour, as interpreted first fully by Himself ( Luke 10:30 ff.), He exemplified in all His contact with suffering and needy humanity. Nor did He fail in that harder sort of obedience which consists in quick response to the personal will of God manifested in providence ( Matthew 4:4,  Luke 2:49,  John 12:27-28). His care for the ceremonial law, besides the cases already cited, may be seen by His recommending the lepers whom He cleansed, on two occasions, to observe the law of Moses provided in their case ( Luke 5:14;  Luke 17:14).

3. His sinlessness .—We thus see in the life of Jesus no offence against the law of right. There is no evidence of sinfulness. But this would not in itself establish His sinlessness. Many a man gives the impression of a perfect life, is, according to the Scripture phrase, ‘blameless,’ who is not ‘sinless,’ because he sees sin in himself, and charges himself with it. But Jesus claimed sinlessness for Himself. He challenged the Jews to convict Him of sin ( John 8:46); and He affirmed of Himself that the ‘prince of this world’ had nothing in Him ( John 14:30). True, this sinlessness was first attained through conflict (cf.  Matthew 4:11,  John 12:27,  Mark 15:34), and ‘learned’ ( Hebrews 5:8), and Jesus Himself shrank from the application to Him of the word ‘good’ in the absolute sense ( Mark 10:18); but it was attained and learned, and this without the experience of failure. Its necessity to the work of redemption gives it its complete dogmatic establishment (cf.  Hebrews 9:7;  Hebrews 9:14;  Hebrews 5:9;  Hebrews 4:15); but the proof of its actuality depends, finally, upon the word or Jesus Himself. Were this the testimony of the Jews, who were self-righteous, and thus incapacitated for judging of their true spiritual condition, it would have no value; but it is the testimony of a specially sensitive conscience, one which saw deeper into the meaning of the Law than others, which enjoyed perfect communion with God ( John 14:9;  John 12:45). As such it stands, and is subject to no diminution from our ability to point out defect in Him. As a challenge, it was not met by His adversaries, evidently because they could not meet it. See, further, art. Sinlessness.

4. His superiority to the Law .—His obedience may be conceived, on the one side, as His perfect subjection to the Law. But, on the other side, He was superior to the Law. In respect to infringements of the law of the Sabbath with which He was charged, He did not simply defend Himself by saying that He alone rightly interpreted the law, but He proclaimed His superiority to it. ‘The Son of Man is Lord even of the sabbath’ ( Mark 2:28). He set aside certain of the provisions of the Law ( Matthew 5:38); but He did a more significant thing in deepening the meaning of others ( Matthew 5:27 ff.). He revealed the true meaning of the Law when He brought it back to its foundation in the all-embracing law of love. The element of the Law which He modified was, therefore, the external, the scaffolding or clothing of the legal principle, not the fundamental meaning of the Law. He came also to ‘fulfil’ the Law ( Matthew 5:17); and this meant to fill out (πληρόω), and hence to set it aside as completed and its design accomplished. In the later form of the Apostolic doctrine Jesus was called the ‘end of the law’ ( Romans 10:4), in the sense that He provided a new way of salvation, which had formerly had to be attained through the observance of the Law. This was particularly through the sacrifice of Himself ( Hebrews 10:8-14) by which He brought the whole Ot system to an end, and for ever cancelled the ceremonial law. When the same idea appears in St. John’s Gospel ( John 3:14;  John 3:16;  John 6:51;  John 10:17), it may be thought to belong to the same stratum of later teaching; but it is reflected in the earliest form of the Gospel ( Mark 10:45), it appears in the institution of the Lord’s Supper ( Matthew 26:28), and is accordingly to be regarded as the primal and unvarying substance of the Gospel. The Law, then, is abrogated because its object has been attained, and its definite and peculiar prescriptions may give way to more general and spiritual forms of precept. The emphasis is hereafter to be laid not upon the letter, but upon the spirit ( 2 Corinthians 3:6). See Law, Law of God.

5. The capital article of His obedience — the Death upon the Cross .—The later strata of the Gospel history lay emphasis upon the fact that the death of Christ was a subject of the Divine command. Thus Jesus says, according to St. John, ‘This commandment [viz. to lay down my life] I received from the Father’ ( John 10:18). In  John 12:27, shrinking from the foreseen suffering of the cross, He says, ‘For this cause [viz. to suffer the death of the cross, cf.  John 12:32] came I unto this hour.’ The same idea, that His death upon the cross was the essential part of His work which He came into the world to do, and which was laid upon Him by the Father, appears in many other texts in this Gospel, implied where not explicitly stated (cf.  John 3:14,  John 6:38;  John 6:50-51;  John 6:58,  John 8:21,  John 10:11,  John 14:30-31,  John 17:13,  John 19:30). The same conception is fully developed in the other portions of the Nt which belong to the same period of development with this Gospel, particularly in Philippians ( Philippians 2:8) and the Epistle to the Hebrews ( Hebrews 5:7-8;  Hebrews 10:10). Hut it is also indicated in the earliest strata. In  Mark 10:45 Jesus Himself says that He has come, ‘not to be ministered unto, but to minister, and to give his life a ransom for many.’ The whole Gospel story is displayed, as it were, upon the black background of the darkness and sufferings of Calvary. Prophecies by Jesus Himself of His own death begin to appear at an early period by intimation ( Matthew 10:38; cf.  Matthew 16:24), and at a period still long before the final Passion in more explicit and frequent utterance ( Matthew 16:21-28 ||;  Matthew 17:3 ff. according to ||  Luke 9:31;  Luke 17:22-23 ||; Luke 20:17-19 ||). There is evidence in these passages, taken as a whole, and regarded as containing the concurrent and consistent Evangelical idea of the death of Christ, that to Christ the burden of death consisted partly in its physical pain, from which One shrank who possessed the instinct of life among other human qualities (see Humanity of Christ), but still more as something unbecoming to the pure and holy Son of God, associated, as it was in human history, with the idea of sin and condemnation. Or, as St. Paul expresses it ( Galatians 3:13), it was a curse which He did not lightly take upon Himself. Two things result from this method of considering the death of Christ: (1) that it measures the highest degree of devotion to the salvation of men; and (2) that it was effective because it lay in the will of God, to which Christ was obedient, not assuming it Himself, as a desperate and uncertain remedy, but accepting it as the God-designed path of propitiation and redemption.

6. The relation of Christ’s obedience to the salvation of men .—The relation of the sacrifice, which was the main article of His obedience, to the salvation of men is considered elsewhere (see Atonement, Propitiation, Sacrifice, etc.). No text of the Gospels presents the obedience of Christ, strictly considered, as having a connexion with our salvation, except as His moral perfection was among the qualifications for the office of Saviour. The inference which has been made, that the obedience of Christ itself formed a part of His saving work, has been drawn from such texts as  Romans 5:19 (‘through the obedience of the one shall the many be made righteous’). But this idea receives no support from the Gospels, and none from the text cited itself, when carefully interpreted. The thought of the Apostle is unfolded here in a series of parallel expressions, in which, on the one side, Adam’s ‘trespass,’ ‘sin,’ ‘disobedience,’ and, on the other side, Christ’s ‘grace,‘ ‘gift by grace,’ ‘free gift,’ ‘righteousness,’ ‘act of righteousness,’ ‘obedience,’ are mentioned as equal to one another, and as contrasted, the one side with the other. The obedience of Christ here considered is, therefore, His act of obedience, or His atoning death. The act of obedience saves, not as obedience, but as atonement.

7. The significance of Christ’s obedience for religion arises from the exaltation which it affords of the Person of Christ. As the victorious contestant and the perfect character, He calls out the veneration and enthusiastic loyalty of His followers, incites them to greater efforts, and fills them with loftier courage than any imperfect prophet could do, however excellent otherwise, and thus becomes the true ‘exemplar and leader’ (ἀρχηγός,  Hebrews 12:2) of our faith.

Literature.—Hasting's Dictionary of the Bible, art. ‘Obedience’; Ullmann, Sinlessness of Jesus  ; Forrest, Christ of Hist. and Exper. 17 ff.; R. Mackintosh, Christ and the Jewish Law  ; Dale, Atonement , Lect. ix.

ii. Our obedience. —Christ came not only as a Teacher and Redeemer, but also as an Example. It might be said of all His life, as He said when He washed the disciples’ feet, ‘I have given you an example, that ye also should do as I have done to you’ ( John 13:15). As the object of all His work was to reveal the Father, and he that had ‘seen him had seen the Father’ ( John 14:9), so he who did as Jesus did obeyed the will of the Father, which was perfectly exemplified in Him ( John 8:29). Indeed, this was the necessary consequence of His teaching office, for He always said in fact if not by word, ‘Take my yoke upon you, and learn of me’ ( Matthew 11:29). It was His purpose in the world to bear witness to the truth ( John 18:37), and to do this not merely by word, but by right deed. Hence the obedience of Christ is the standard of our obedience. We are to be ‘perfect as our Father in heaven is perfect’ ( Matthew 5:48), and that perfection is the perfection which is manifested in the Son. At the same time, as performance falls far short of ideal in other human things, so here. There is no example given us in the Gospels of the attainment by a disciple of such perfection as was in the Master. Peter who denied Him, Thomas who could not believe His resurrection, John and James who were fired by an unholy ambition, were the chief among the Twelve, and doubtless as successful as the others. Even after Pentecost, Paul and Barnabas had a sharp contention. All had ‘the treasure in earthen vessels.’

The obedience which Christ asks of us is an obedience of the spirit rather than of the letter. He says in one place, ‘If ye keep my commandments, ye shall abide in my love’ ( John 15:10); but when we ask what the commandments of Jesus are, we find few which, in the form in which they are given, have direct application to the conditions of modern life. He refers to the Ten Commandments when the young man asks what he shall do to inherit eternal life ( Matthew 19:16); but when the young man is not satisfied, He gives him a test which was not in any of the Commandments nor of any general application to men, ‘Go, sell, and give to the poor’ ( Matthew 19:21). His own observance of the Sabbath was not according to the customs of the Jews ( Matthew 12:8). He went beneath the letter of the Law to its spirit, and this was His demand of men, that they should obey the spirit of the Law. Hence He reduces the Law to its essential and comprehensive element of love ( Matthew 22:37-39), which, if a man observe, will constitute the fulfilling of the Law (cf.  Romans 13:8). And thus the attitude of one who is evangelically obedient is not that of an anxious inquirer as to every specific commandment and consequent duty, but that of one who freely wills to do the will of God, is animated by the spirit of love, and out of its abounding fulness, by the indwelling Spirit ( Romans 8:4, cf.  John 16:13;  John 17:17), does what is well-pleasing to God. Such a person might conceivably err as to duty in some specific case, because of lack of enlightenment, but if he has the spirit of obedience, he has substantially obeyed. The spirit will bring him into eventual accord with the objective demands of reason and conscience.

At the same time, none of the specific commands of the Decalogue are set aside. Even the Sabbath was observed by Jesus Himself and by His disciples after Him. The ethical results of the Jewish development were, therefore, conserved by Jesus, who added to them the more spiritual interpretation of the facts of history and experience, and to this extent made them richer and more comprehensive. Not merely judicial false witness ( Exodus 20:16 עֵרשֶׁקֶר), but every form of lying (ψεῦδος, as the absence of all ἀλήθεια,  John 8:44), come under His disapproval (as already in  Proverbs 26:28).

The great standard and guide of our obedience therefore becomes the will of God as manifested both in His written word and in His providence. It is not so much the general will of God that we are to seek to learn. This is generally easy to understand and recognize. It is His specific will, as manifested in the course of events, in the unfoldings of our personal history, that we are to learn how to understand and fulfil. Thus obedience rests upon the study of history both general and individual to ourselves ( Matthew 26:39, cf.  John 4:34;  John 5:30), and consists fundamentally in submission to the Divine will.

Sin is therefore not to be conceived of as merely disobedience to specific precepts of the Law. It is this; but it has its secret in the failure to adjust oneself to the will of God as such. Obedience is not profession empty of definite good works ( Matthew 7:21); it is not even always to be found with those who ‘prophesy’ and perform miracles ( Matthew 7:22). The emphasis in the Gospels is laid upon ‘faith’ in Jesus Christ as fully as it is in the Epistles. This granted, as the important and controlling element of the religious life, obedience follows from it as a matter of course. Such obedience, however defective in form, is genuine obedience, acceptable in God’s sight. This is because God wants the man , not his acts; his heart, and not any material gift. With the heart will naturally be given to God every other desirable service.

Hence the penalty of disobedience, since this is essentially difference with God , is first of all separation from Him. It is ‘darkness’ because men refuse the ‘light’ ( John 1:11;  John 3:18-21). The sinner is in his ‘own place’ ( Acts 1:25), the place fit for him because he is what he is. The penalty involves pain ( Matthew 13:50, cf.  Revelation 14:11), is judicial ( Matthew 25:31 etc.), and involves the personal disapproval of God ( Matthew 25:41); but it is, in a high sense, natural and inevitable. The wicked man, being what he is, cannot meet with any other lot than what he has. Obedience, on the other hand, leads to reward. This is not ‘deserved,’ and so given as a matter of justice. Sinners will always ‘deserve’ punishment. But God freely rewards the forgiven sinner whose heart is right with Him, because of His own goodness, that He may express His favour. Thus the lot of the saved man is the reverse of the sinner’s, and is a state of blessedness in the presence of God.

Literature.—Hasting's Dictionary of the Bible, art. ‘Obedience’; Martensen, Christ. Ethics , i. 293; F. W. Robertson, Sermons , ii. 94; W. A. Butler, Sermons , ii. 164; Channing, The Perfect Life , xi; Dale, Evangel. Revival , 104 ff., 125 ff., Laws of Christ for Common Life , 273.

Frank Hugh Foster.

References

  1. ↑ Obedience from Hastings' Dictionary of the New Testament
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