Obedience
Obedience
The principal word which calls for notice under this head in the apostolic writings is the noun , with the corresponding verb, , and adjective, . is unknown in classical Greek. It occurs once in the Septuagint -2Sa 22:38; in the NT it is common. Its general meaning is obedience (Rom 6:16; cf. the verb in Eph 6:1; Eph 6:5, Col 3:20; Col 3:22, 1Pe 3:6, and Rom 6:12; Rom 6:16); but it has also the special sense of submission to the Divine will, and is thus found of the obedience of Christ (Rom 5:19, Heb 5:8; cf. Php 2:8, ). 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. 1Pe 1:22, ; Rom 1:5; Rom 16:26, ; 2Co 10:5, . Cf., in the same sense, the usage of in Act 6:7, 2Th 1:8; 2Th 3:14). Finally we find standing alone, as a mode of manifestation of Christian faith (Rom 15:16; Rom 16:19, 2Co 7:15; 2Co 10:6, Phm 1:21, 1Pe 1:2; 1Pe 1:14; cf. the verb, Php 2:12, 2Co 7:15, and the adjective, 2Co 2:9).
The other words signifying obedience in the NT are the noun , properly subjection, and the verb . These are sometimes used as synonyms for , etc. (cf., for the noun, 2Co 9:13, Gal 2:5, 1Ti 2:11; 1Ti 3:4; and for the verb, Rom 10:3, Jam 4:7, 1Pe 2:13; 1Pe 5:5, Heb 12:9).
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 [] to Christ is the same thing as subjection to the bishop and the presbytery).
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, article 2).
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 ones 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.
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 (Rom 6:17), an obedience even of the thoughts (2Co 10:5).
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.
Robert S. Franks.
Fuente: Dictionary of the Apostolic Church
OBEDIENCE
The performance of the commands of a superior. Obedience to God, may be considered,
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.
2. Actual obedience, which is the practice and exercise of the several graces and duties of Christianity.
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,
1. From the relation we stand in to God as creatures, Psa 95:6.
2. From the law he hath revealed to us in his word, Psa 119:3. 2Pe 1:1-21.
3. From the blessings of his providence we are constantly receiving, Act 14:17. Psa 145:1-21 :
4. From the love and goodness of god in the grand work of redemption, 1Co 6:20. As to the nature of this obedience, it must be,
1. Active, not only avoiding what is prohibited, but performing what is commanded, Col 3:8; Col 3:10.
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, Rom 7:22. Rom 3:31.
3. Sincere, Psa 51:6. 1Ti 1:5.
4. Affectionate, springing from love, and not from terror, 1Jn 5:19. 1Jn 2:5. 2Co 5:1-21.
5. Diligent, not slothfully, Gal 1:16. Psa 18:44. Rom 12:11.
6. Conspicuous and open, Php 2:15. Mat 5:16.
7. Universal; not one duty, but all must be performed, 2Pe 1:5; 2Pe 1:10.
8. Perpetual, at all times, places, and occasions, Rom 2:7. Gal 6:9. The advantages of obedience are these,
1. It adorns the Gospel, Tit 2:10.
2. It is evidential of grace, 2Co 5:17.
3. It rejoices the hearts of the ministers and people of God, 3Jn 1:2. 2 Thess 1: 19, 20.
4. It silences gainsayers, 2Pe 1:11-12.
5. Encourages the saints, while it reproves the lukewarm, Mat 5:16.
6. Affords peace to the subject of it, Psa 25:12-13. Act 24:16.
7. It powerfully recommends religion, as that which is both delightful and practicable, Col 1:10.
8. It is the forerunner and evidence of eternal glory, Rom 6:22. Rev 22:1-21.
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.
Fuente: Theological Dictionary
obedience
(Latin: ob, near; audio, hear)
Submission to the will or law of one who exercises authority; to the Will or law of God, to the laws of the Church; to a lawfully constitutes superior, civil or religious. With poverty and chastity it is one of the chief counsels of Christ. It may be practised by persons living outside a religious community in regard to spiritual directors. Usually it is the subject of a vow in a religious order or congregation. It implies exterior performance of a command, and, as far as possible, interior also.
Fuente: New Catholic Dictionary
Obedience
Obedience (Lat. obêdire, “to hearken to”, hence “to obey”) is the complying with a command or precept. It is here regarded not as a transitory and isolated act but rather as a virtue or principle of righteous conduct. It is then said to be the moral habit by which one carries out the order of his superior with the precise intent of fulfilling the injunction. St. Thomas Aquinas considers the obligation of obedience as an obvious consequence of the subordination established in the world by natural and positive law. The idea that subjection of any sort of one man to another is incompatible with human freedom — a notion that had vogue in the religious and political teachings of the post-Reformation period — he refutes by showing that it is at variance with the constituted nature of things, and the positive prescriptions of the Almighty God. It is worthy of note that whilst it is possible to discern a general aspect of obedience in some acts of all the virtues, in so far as obedience stands for the execution of anything that is of precept, it is contemplated in this article as a definitely special virtue. The element that differentiates it adequately from other good habits is found in the last part of the definition already given. Stress is put upon the fact that one not only does what is actually enjoined, but does it with a mind to formally fall in with the will of the commander. It is in other words the homage rendered to authority which ranks it as a distinct virtue. Among the virtues obedience holds an exalted place but not the highest. The distinction belongs to the virtues of faith, hope and charity (q.v.) which unite us immediately with Almighty God. Amongst the moral virtues obedience enjoys a primacy of honour. The reason is that the greater or lesser excellence of a moral virtue is determined by the greater or lesser value of the object which it qualifies one to put aside in order to give oneself to God. Now amongst our various possessions, whether goods of the body or goods of the soul, it is clear that the human will is the most intimately personal and most cherished of all. So it happens that obedience, which makes a man yield up the most dearly prized stronghold of the individual soul in order to do the good pleasure of his Creator, is accounted the greatest of the moral virtues. As to whom we are to obey, there can be no doubt that first we are bound to offer an unreserved service to Almighty God in all His commands. No real difficulty against this truth can be gathered from putting in juxtaposition the unchangeableness of the natural law and an order, such as that given to Abraham to slay his son Isaac. The conclusive answer is that the absolute sovereignty of God over life and death made it right in that particular instance to undertake the killing of an innocent human being at His direction. On the other hand the obligation to obedience to superiors under God admits of limitations. We are not bound to obey a superior in a matter which does not fall within the limits of his preceptive power. Thus for instance parents although entitled beyond question of the submission of their children until they become of age, have no right to command them to marry. Neither can a superior claim our obedience in contravention to the dispositions of higher authority. Hence, notably, we cannot heed the behests of any human power no matter how venerable or undisputed as against the ordinances of God. All authority to which we bow has its source in Him and cannot be validly used against Him. It is the recognition of the authority of God vicariously exercised through a human agent that confers upon the act of obedience its special merit. No hard and fast rule can be set down for determining the degree of guilt of the sin of disobedience. Regarded formally as a deliberate scorning of the authority itself, it would involve a divorce between the soul and the supernatural principle of charity which is tantamount to a grievous sin. As a matter of fact many other things have to be taken account of, as the greater or lesser advertence in the act, the relatively important or trifling character of the thing imposed, the manner of enjoining, the right of the person who commands. For such reasons the sin will frequently be esteemed venial.
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JOSEPH F. DELANEY Transcribed by Suzanne Fortin
The Catholic Encyclopedia, Volume XICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, February 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Obedience
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.
1. Obedience to God may be considered
(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;
(2) actual obedience, which is the practice and exercise of the several graces and duties of Christianity;
(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.
The obligation we are under to obedience arises
(1) from the relation we stand in to God as creatures (Psa 95:6);
(2) from the law which he has revealed to us in his Word (Psa 119:3; 2Pe 1:5; 2Pe 1:7);
(3) from the blessings of his providence which we are constantly receiving (Act 14:17; Psalms 145);
(4) from the love and goodness of God in the grand work of redemption (1Co 6:20).
As to the nature of this obedience, it must be
(1) active, not only avoiding what is prohibited, but performing what is commanded (Col 3:8; Col 3:10);
(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 (Rom 7:22; Rom 3:31);
(3) sincere (Psa 51:6; 1Ti 1:5);
(4) affectionate, springing from love and not from terror (1Jn 5:19; 1Jn 2:5; 2Co 5:14)
(5) diligent, not slothful (Gal 1:16; Psa 18:44; Rom 12:11);
(6) conspicuous and open (Php 2:15; Mat 5:16);
(7) universal; not one duty, but all must be performed (2Pe 1:5; 2Pe 1:10);
(8) perpetual, at all times, places, and occasions (Rom 2:7; Gal 6:9). The advantages of obedience are these:
(1) it adorns the Gospel (Tit 2:10);
(2) it is evidential of grace (2Co 5:17);
(3) it rejoices the hearts of the ministers and people of God (3Jn 1:2; 2 Thessalonians 1:19, 20);
(4) it silences gainsayers (2Pe 1:11-12);
(5) encourages the saints, while it reproves the lukewarm (Mat 5:16);
(6) it affords peace to the subject of it (Psa 25:12-13; Act 24:16);
(7) it powerfully recommends religion, as that which is both delightful and practicable (Col 1:10).
(8) it is the forerunner and evidence of eternal glory (Rom 6:22; Rev 22:14).
2. Obedience to parents is taught us in the N.T. Scriptures in Epheshians 6:1 (also in Col 3:20): Children, obey your parents in the Lord, for this is right. Thus also servants are to obey their masters, as taught in Eph 6:5 (also Col 3:22; 1Pe 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.
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 (Act 4:17; Act 5:29).
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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
OBEDIENCE
Since God is the Creator and Lord of the universe, people should obey him (Deu 4:35-40). To those who obey him, he promises blessing; to those who disobey him, cursing (Deu 11:27-28; Deu 27:10; Jos 5:6). Obedience means to hear Gods voice, accept his authority and do what he says (Exo 15:26). Disobedience means to ignore Gods voice, reject his authority and not do what he says (Jer 7:24). Adams disobedience brought disaster upon the human race, but Christs obedience (an obedience throughout life even to death) brings salvation (Rom 5:19; Php 2:8; see also SIN).
God commands all people everywhere to repent and believe the gospel (Mar 1:15; Act 17:30; 1Jn 3:23). Therefore, faith in Christ is obedience; unbelief is disobedience (Act 6:7; 2Th 1:8; Heb 5:9; 1Pe 4:17). Having exercised faith in Christ, true believers will give clear evidence of this by lives of constant obedience to God (1Pe 1:14-16; 1Jn 5:1-3).
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 (1Sa 15:22; Luk 22:42; Joh 14:15; Joh 15:10; Joh 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 (Rom 6:12-18).
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 (Eph 6:1; Col 3:20). In the sphere of work, employees are to obey their employers (Eph 6:5; Col 3:22). In any community or nation, people are to obey the laws of that community or nation (Rom 13:1; Tit 3:1; 1Pe 2:13). In the church, Christians are to obey their leaders (Php 2:12; 1Th 5:12; Heb 13:7).
In any sphere of life, people with authority may at times command Christians to do something that is contrary to the teachings of Gods 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 (Act 5:29; Act 5:40).
Fuente: Bridgeway Bible Dictionary
Obedience
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 (Luk 2:21), and brought Him to Jerusalem according to the custom, to observe the law of the Passover (possibly every year, Luk 2:41-42), which custom He subsequently continued personally (Joh 2:23; Joh 5:1; cf. Joh 7:2; cf. Joh 7:10, Mat 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 (Mat 3:15), as well as to observe the political customs (Mat 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 (Mat 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 (Joh 4:24). He observed the Sabbath, being found regularly in the synagogue on that day (Luk 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 (Mat 12:3; Mat 12:7; Mat 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 (Joh 2:4). But the appellation Woman was not disrespectful, for it was used in the tenderest way at the cross (Joh 19:26); nor was it disrespectful to reprove officious interference; nor was Mary left unsatisfied (Joh 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 (Mat 22:39), none was ever so zealous of Gods honour, or of preserving His own communion with Him (Joh 10:30; Joh 17:11; Joh 17:21-23; Joh 17:25), as Jesus. And love of neighbour, as interpreted first fully by Himself (Luk 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 (Mat 4:4, Luk 2:49, Joh 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 (Luk 5:14; Luk 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 (Joh 8:46); and He affirmed of Himself that the prince of this world had nothing in Him (Joh 14:30). True, this sinlessness was first attained through conflict (cf. Mat 4:11, Joh 12:27, Mar 15:34), and learned (Heb 5:8), and Jesus Himself shrank from the application to Him of the word good in the absolute sense (Mar 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. Heb 9:7; Heb 9:14; Heb 5:9; Heb 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 (Joh 14:9; Joh 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 (Mar 2:28). He set aside certain of the provisions of the Law (Mat 5:38); but He did a more significant thing in deepening the meaning of others (Mat 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 (Mat 5:17); and this meant to fill out (), 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 (Rom 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 (Heb 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. Johns Gospel (Joh 3:14; Joh 3:16; Joh 6:51; Joh 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 (Mar 10:45), it appears in the institution of the Lords Supper (Mat 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 (2Co 3:6). See Law, Law of God.
5. The capital article of His obediencethe 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 (Joh 10:18). In Joh 12:27, shrinking from the foreseen suffering of the cross, He says, For this cause [viz. to suffer the death of the cross, cf. Joh 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. Joh 3:14, Joh 6:38; Joh 6:50-51; Joh 6:58, Joh 8:21, Joh 10:11, Joh 14:30-31, Joh 17:13, Joh 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 (Php 2:8) and the Epistle to the Hebrews (Heb 5:7-8; Heb 10:10). Hut it is also indicated in the earliest strata. In Mar 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 (Mat 10:38; cf. Mat 16:24), and at a period still long before the final Passion in more explicit and frequent utterance (Mat 16:21-28 ||; Mat 17:3 ff. according to || Luk 9:31; Luk 17:22-23 ||;Luk 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 (Gal 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 Christs 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 Rom 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, Adams trespass, sin, disobedience, and, on the other side, Christs 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 Christs 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 (, Heb 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 (Joh 13:15). As the object of all His work was to reveal the Father, and he that had seen him had seen the Father (Joh 14:9), so he who did as Jesus did obeyed the will of the Father, which was perfectly exemplified in Him (Joh 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 (Mat 11:29). It was His purpose in the world to bear witness to the truth (Joh 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 (Mat 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 (Joh 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 (Mat 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 (Mat 19:21). His own observance of the Sabbath was not according to the customs of the Jews (Mat 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 (Mat 22:37-39), which, if a man observe, will constitute the fulfilling of the Law (cf. Rom 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 (Rom 8:4, cf. Joh 16:13; Joh 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 (Exo 20:16 ), but every form of lying (, as the absence of all , Joh 8:44), come under His disapproval (as already in Pro 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 (Mat 26:39, cf. Joh 4:34; Joh 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 (Mat 7:21); it is not even always to be found with those who prophesy and perform miracles (Mat 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 Gods 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 (Joh 1:11; Joh 3:18-21). The sinner is in his own place (Act 1:25), the place fit for him because he is what he is. The penalty involves pain (Mat 13:50, cf. Rev 14:11), is judicial (Mat 25:31 etc.), and involves the personal disapproval of God (Mat 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 sinners, 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.
Fuente: A Dictionary Of Christ And The Gospels
Obedience
OBEDIENCE.Occasionally this word occurs in Scripture to express the duty of one person to another, as in Deu 21:18-19, 2Sa 22:45, 2Th 3:14, Php 2:12, Eph 6:1; Eph 6:5, 1Pe 3:6. Much more frequently it expresses the duty of man to God (1Sa 15:22, Jer 11:7, Joh 14:15; Joh 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 (Heb 5:8), and only thus. It was the motto of His earthly life, I am come to do thy will, O God (Heb 10:7). The one lesson of the life of Jesus is the one lesson of the word of God from first to lastGod 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 (Heb 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.
Fuente: Hastings’ Dictionary of the Bible
Obedience
General references
Gen 18:19; Exo 19:5; Exo 20:6; Deu 5:10; Exo 24:7; Jos 24:24; Num 9:23; Num 14:24; Jos 14:6-14; Jos 22:2; 1Ki 3:14; 2Ki 18:6; 2Ki 21:8; Neh 1:5; Psa 1:2; Psa 18:44; Psa 25:10; Psa 99:7; Psa 103:17-18; Psa 103:20-21; Psa 111:10; Psa 112:1; Psa 119:2; Psa 119:4-6; Psa 119:8; Psa 119:10; Psa 119:15-16; Psa 119:22; Psa 119:30-31; Psa 119:33; Psa 119:44-45; Psa 119:55-56; Psa 119:59-60; Psa 119:72; Psa 119:77; Psa 119:87; Psa 119:97; Psa 119:100-102; Psa 119:104-106; Psa 119:109; Psa 119:112; Psa 119:129; Psa 119:166-168; Psa 143:10; Pro 1:33; Pro 19:16; Pro 28:7; Isa 1:19; Jer 7:23; Eze 18:19; Eze 33:14-16; Dan 7:27; Mat 5:19; Mat 6:24; Mat 9:9; Mar 2:14; Mat 12:50; Mat 13:23; Mat 13:8; Mar 4:20; Luk 8:15; Mat 25:20-23; Mar 3:35; Luk 1:6; Luk 6:46-48; Luk 8:21; Luk 11:2; Luk 11:28; Luk 12:37-38; Joh 8:28; Joh 8:51; Joh 9:4; Joh 10:27; Joh 14:15; Joh 14:23; Joh 14:31; Joh 15:10; Joh 15:14; Joh 15:16; Act 4:19; Act 5:29; Rom 6:17; Eph 2:10; Phi 2:12; Heb 10:7; Jas 2:10-12; 1Pe 1:2; 1Pe 1:14; 1Jn 2:3-6; 1Jn 2:17; 1Jn 3:22; 1Jn 3:24; 1Jn 5:2-3; 2Jn 1:6; 2Jn 1:9; Rev 12:17; Rev 22:7; Rev 22:14 Blessing, Contingent upon Obedience
Enjoined
– General references
Gen 17:9; Exo 23:22; Lev 19:36-37; Lev 19:19; Lev 20:8; Lev 20:22; Lev 22:31; Lev 26:3-13; Num 15:38-40; Deu 4:1-40; Deu 5:1-33; Deu 6:1-25; Deu 8:1-6; Deu 8:11-14; Deu 8:16-20; Deu 10:12-13; Deu 11:1-3; Deu 11:8-9; Deu 11:13-28; Deu 11:32; Deu 13:4; Deu 26:16-18; Deu 27:1-10; Deu 28:1-68; Deu 32:46; Jos 22:5; Jos 23:6-7; Jos 24:14-15; 1Sa 12:24; 1Sa 15:22; 2Ki 17:37-38; 1Ch 16:15; 1Ch 28:9-10; 1Ch 28:20; Ezr 7:10; Ezr 7:23; Psa 76:11; Ecc 12:13; Jer 26:13; Jer 38:20; Mal 4:4; Mat 9:9; Mar 2:14; Mat 19:17; Mat 19:29; Joh 12:26; Joh 13:17; Joh 14:15; Joh 14:21; Gal 3:10; Gal 3:12; Gal 5:3; Eph 4:1; Eph 4:17; Eph 6:6-8; Phi 2:12; 1Ti 6:14; 1Ti 6:18; Heb 13:16; Jas 1:22-25 Commandments; Duty; Law
Exemplified
– General references
Gen 6:9; Num 9:23; Num 14:24; Jos 14:6-14; 2Ki 18:6; 2Ki 20:3; 2Ch 24:16; 2Ch 31:20-21; Ezr 7:10; Neh 7:2; Job 1:8; Psa 17:3; Psa 26:3-6; Psa 99:7; Psa 101:2-3; Psa 106:30-31; Psa 119:30-31; Psa 119:40; Psa 119:44-45; Psa 119:47-48; Psa 119:51; Psa 119:54-56; Psa 119:59-60; Psa 119:67; Psa 119:69; Psa 119:100-102; Psa 119:105-106; Psa 119:110; Psa 119:112; Psa 119:166-168; Act 23:1; Act 24:16; Rom 6:17; 2Co 1:12; 2Co 6:3-4; Phi 3:7-14; 1Th 1:9; 1Th 2:10; 2Ti 1:3; Rev 2:19; Rev 3:4; Rev 14:4-5 Blessing, Contingent upon Obedience; Commandments
Filial
Children
Instances of:
– Noah
Gen 6:9; Gen 6:22; Gen 7:5; Heb 11:7
– Abraham
Gen 12:1-4; Gen 17:23; Gen 21:4; Gen 22:12; Neh 9:8; Act 7:3-8; Heb 11:8-17; Jas 2:21
– Bethuel and Laban
Gen 24:50
– Jacob
Gen 35:1; Gen 35:7
– Moses
Num 27:12-22; Heb 3:2-3
– Moses and Aaron
Exo 7:6; Exo 40:16; Exo 40:21; Exo 40:23; Exo 40:32
– Israelites
Exo 12:28; Exo 32:25-29; Exo 39:42-43; Num 9:20-21; Deu 33:9; Jdg 2:7; Psa 99:7
– Under the preaching of Haggai
Hag 1:12
– Caleb
Deu 1:36
– Joshua
Jos 10:40; Jos 11:15
– Reubenites
Jos 22:2-3
– Gideon
Jdg 6:25-28
– David
1Sa 18:14; 1Sa 25:28; 1Ki 11:6; 1Ki 11:34; 1Ki 15:5; 2Ch 29:2; Act 13:22
– Elisha
1Ki 19:19-21
– Hezekiah
2Ki 18:6; 2Ch 31:20-21; Isa 38:3
– Josiah
2Ki 22:2; 2Ki 23:24-25
– Asa
2Ch 14:2
– Jehoshaphat
2Ch 17:3-6; 2Ch 20:32; 2Ch 22:9
– Jehoiada
2Ch 24:16
– Uzziah
2Ch 26:4-5
– Jotham
2Ch 27:2
– Levites
2Ch 29:34
– Cyrus
2Ch 36:22-23; Ezr 1:1-4
– Ezra
Ezr 7:10
– Hanani
Neh 7:2
– Job
Job 1:8
Daniel
Dan 6:10
– Three Hebrews
Dan 3
– Jonah
Jon 3:3
– Ninevites
Jon 3:5-10
– Zacharias
Luk 1:6
– Simeon
Luk 2:25
– Joseph
Mat 1:24; Mat 2:14
– Mary
Luk 1:38
– Jesus
Mat 3:15; Mat 26:39; Mat 26:42; Luk 22:42; Joh 4:32; Joh 4:34; Joh 5:30; Joh 12:49-50; Joh 14:31; Joh 17:4; Heb 3:2
– John the Baptist
Mat 3:15
– John and James
Mar 1:19-20
– Matthew
Mat 9:9
– Simon and Andrew
Mar 1:16-18
– Levi
Mar 2:14
– Nathanael
Joh 1:47
– The rich young man
Mat 19:20; Mar 10:19-20; Luk 18:21
– The disciples
Joh 17:6
– Cornelius
Act 10:2
– Paul
Act 23:1; Act 26:4-5; 2Ti 1:3
Obedience to civil law
Citizens