Obedience
Obedience [nave]
OBEDIENCE.Gen. 18:19; Ex. 19:5; Ex. 20:6 Deut. 5:10. Ex. 24:7 Josh. 24:24. Num. 9:23; Num. 14:24 Josh. 14:6-14. Josh. 22:2; 1 Kin. 3:14; 2 Kin. 18:6; 2 Kin. 21:8; Neh. 1:5; Psa. 1:2; Psa. 18:44; Psa. 25:10; Psa. 99:7; Psa. 103:17, 18, 20, 21; Psa. 111:10; Psa. 112:1; Psa. 119:2, 4-6, 8, 10, 15, 16, 22, 30, 31, 33, 44, 45, 55, 56, 59, 60, 72, 77, 87,97,100-102,104-106,109,112,129,166-168Psa. 143:10; Prov. 1:33; Prov. 19:16; Prov. 28:7; Isa. 1:19 Jer. 7:23. Ezek. 18:19; Ezek. 33:14-16; Dan. 7:27; Matt. 5:19; Matt. 6:24; Matt. 9:9 Mark 2:14. Matt. 12:50; Matt. 13:23 v. 8;; Mark 4:20; Luke 8:15. Matt. 25:20-23; Mark 3:35; Luke 1:6; Luke 6:46-48; Luke 8:21; Luke 11:12, 28; Luke 12:37, 38; John 8:28, 51; John 9:4; John 10:27; John 14:15, 23, 31; John 15:10, 14, 16; Acts 4:19; Acts 5:29; Rom. 6:17; Eph. 2:10; Phil. 2:12; Heb. 10:7; Jas. 2:10-12; 1 Pet. 1:2, 14; 1 John 2:3-6, 17; 1 John 3:22, 24; 1 John 5:2, 3; 2 John 6, 9; Rev. 12:17; Rev. 22:7, 14 See: Blessing, Divine, Contingent Upon Obedience.
Enjoined
Gen. 17:9; Ex. 23:22; Lev. 19:36, 37 v. 19.; Lev. 20:8, 22 Lev. 22:31; Deut. 5:1, 32. Lev. 26:3-13; Num. 15:38-40; Deut. 4:1, 2, 5, 6, 9, 10, 39, 40 vs. 1-40.; Deut. 5:1, 32, 33 vs. 1-33.; Deut. 6:1-9 vs. 1-25.; Deut. 8:1-6, 11-14, 16-20; Deut. 10:12, 13; Deut. 11:1-3, 8, 9, 13-28, 32; Deut. 13:4; Deut. 26:16-18; Deut. 27:1-10; Deut. 28:1-68; Deut. 32:46; Josh. 22:5; Josh. 23:6, 7; Josh. 24:14, 15; 1 Sam. 12:24; 1 Sam. 15:22; 2 Kin. 17:37, 38; 1 Chr. 16:15; 1 Chr. 28:9, 10, 20; Ezra 7:10, 23; Psa. 76:11; Eccl. 12:13; Jer. 26:13; Jer. 38:20; Mal. 4:4; Matt. 9:9 Mark 2:14. Matt. 19:17, 29; John 12:26; John 13:17; John 14:15, 21; Gal. 3:10, 12; Gal. 5:3; Eph. 4:1, 17; Eph. 6:6-8; Phil. 2:12; 1 Tim. 6:14, 18; Heb. 13:16; Jas. 1:22-25 See: Commandments; Duty; Law.
Exemplified
Gen. 6:9; Num. 9:23; Num. 14:24 Josh. 14:6-14. 2 Kin. 18:6; 2 Kin. 20:3; 2 Chr. 24:16; 2 Chr. 31:20, 21; Ezra 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, 40, 44, 45, 47, 48, 51, 54-56, 59, 60, 67,69,100-102,105,106,110,112,166-168Acts 23:1; Acts 24:16; Rom. 6:17; 2 Cor. 1:12; 2 Cor. 6:3, 4; Phil. 3:7-14; 1 Thess. 1:9; 1 Thess. 2:10; 2 Tim. 1:3; Rev. 2:19; Rev. 3:4; Rev. 14:4, 5 See: Blessing, Divine, Contingent upon Obedience; Commandments.
Filial
See: Children.
Instances of
Noah, Gen. 6:9, 22; 7:5; Heb. 11:7.
Abraham, Gen. 12:1-4; 17:23; 21:4; 22:12; Neh. 9:8; Acts 7:3-8; Heb. 11:8-17; Jas. 2:21.
Bethuel and Laban, Gen. 24:50.
Jacob, Gen. 35:1, 7.
Moses, Num. 27:12-22; Heb. 3:2, 3.
Moses and Aaron, Ex. 7:6; 40:16, 21, 23, 32.
Israelites, Ex. 12:28; 32:25-29; 39:42, 43; Num. 9:20, 21; Deut. 33:9; Judg. 2:7; Psa. 99:7.
Under the preaching of Haggai, Hag. 1:12.
Caleb, Deut. 1:36.
Joshua, Josh. 10:40; 11:15.
Reubenites, Josh. 22:2, 3.
Gideon, Judg. 6:25-28.
David, 1 Sam. 18:14; 25:28; 1 Kin. 11:6, 34; 15:5; 2 Chr. 29:2; Acts 13:22.
Elisha, 1 Kin. 19:19-21.
Hezekiah, 2 Kin. 18:6; 2 Chr. 31:20, 21; Isa. 38:3.
Josiah, 2 Kin. 22:2; 23:24, 25.
Asa, 2 Chr. 14:2.
Jehoshaphat, 2 Chr. 17:3-6; 20:32; 22:9.
Jehoiada, 2 Chr. 24:16.
Uzziah, 2 Chr. 26:4, 5.
Jotham, 2 Chr. 27:2.
Levites, 2 Chr. 29:34.
Cyrus, 2 Chr. 36:22, 23; Ezra 1:1-4.
Ezra, Ezra 7:10.
Hanani, Neh. 7:2.
Job, Job 1:8.
Daniel, Dan. 6:10.
Three Hebrews, Dan. 3.
Jonah, Jonah 3:3.
Ninevites, Jonah 3:5-10.
Zacharias, Luke 1:6.
Simeon, Luke 2:25.
Joseph, Matt. 1:24; 2:14.
Mary, Luke 1:38.
Jesus, Matt. 3:15; 26:39, 42; Luke 22:42; John 4:32, 34; 5:30; 12:49, 50; 14:31; 17:4; Heb. 3:2.
John the Baptist, Matt. 3:15.
John and James, Mark 1:19, 20.
Matthew, Matt. 9:9.
Simon and Andrew, Mark 1:16-18.
Levi, Mark 2:14.
Nathanael, John 1:47.
The rich young man, Matt. 19:20; Mark 10:19, 20; Luke 18:21.
The disciples, John 17:6.
Cornelius, Acts 10:2.
Paul, Acts 23:1; Acts 26:4, 5; 2 Tim. 1:3.
To Civil Law
See: Citizenship.
OBEDIENCE; OBEY [isbe]
OBEDIENCE; OBEY - o-be'-di-ens, o-ba (shama`; hupakoe):1. Meaning of Terms:
In its simpler Old Testament meaning the word signifies "to hear," "to listen." It carries with it, however, the ethical significance of hearing with reverence and obedient assent. In the New Testament a different origin is suggestive of "hearing under" or of subordinating one's self to the person or thing heard, hence, "to obey." There is another New Testament usage, however, indicating persuasion from, peithomai.
The relation expressed is twofold: first, human, as between master and servant, and particularly between parents and children. "If a man have a stubborn and rebellious son, that, will not obey the voice of his father, or the voice of his mother, and, though they chasten him, will not hearken unto them; then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place" (Dt 21:18,19; compare Prov 15:20); or between sovereign and subjects, "The foreigners shall submit themselves unto me: as soon as they hear of me, they shall obey me" (2 Sam 22:45; 1 Ch 29:23).
2. The Old Testament Conception:
The highest significance of its usage, however, is that of the relation of man to God. Obedience is the supreme test of faith in God and reverence for Him. The Old Testament conception of obedience was vital. It was the one important relationship which must not be broken. While sometimes this relation may have been formal and cold, it nevertheless was the one strong tie which held the people close to God. The significant spiritual relation is expressed by Samuel when he asks the question, "Hath Yahweh as great delight in burnt-offerings and sacrifices, as in obeying the voice of Yahweh? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam 15:22). It was the condition without which no right relation might be sustained to Yahweh. This is most clearly stated in the relation between Abraham and Yahweh when he is assured "In thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice" (Gen 22:18).
In prophetic utterances, future blessing and prosperity were conditioned upon obedience: "If ye be willing and obedient, ye shall eat the good of the land" (Isa 1:19). After surveying the glories of the Messianic kingdom, the prophet assures the people that "this shall come to pass, if ye will diligently obey the voice of Yahweh your God" (Zec 6:15). On the other hand misfortune, calamity, distress and famine are due to their disobedience and distrust of Yahweh.
See DISOBEDIENCE.
This obedience or disobedience was usually related to the specific commands of Yahweh as contained in the law, yet they conceived of God as giving commands by other means. Note especially the rebuke of Samuel to Saul: "Because thou obeyedst not the voice of Yahweh, .... therefore hath Yahweh done this thing unto thee this day" (1 Sam 28:18).
3. The New Testament Conception:
In the New Testament a higher spiritual and moral relation is sustained than in the Old Testament. The importance of obedience is just as greatly emphasized. Christ Himself is its one great illustration of obedience. He "humbled himself, becoming obedient even unto death, yea, the death of the cross" (Phil 2:8). By obedience to Him we are through Him made partakers of His salvation (Heb 5:9). This act is a supreme test of faith in Christ. Indeed, it is so vitally related that they are in some cases almost synonymous. "Obedience of faith" is a combination used by Paul to express this idea (Rom 1:5). Peter designates believers in Christ as "children of obedience" (1 Pet 1:14). Thus it is seen that the test of fellowship with Yahweh in the Old Testament is obedience. The bond of union with Christ in the New Testament is obedience through faith, by which they become identified and the believer becomes a disciple.
Walter G. Clippinger
Obedience [baker]
[N]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.
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 (Gen 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.
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 (Gen 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 him—the 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 (Gen 22:1-19).
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" (Exod 20:1-17), which constituted a list of basic moral and religious guidelines for those who were in this special relationship with God.
The call to be obedient underlies two or more key verses of the Pentateuch. One is 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 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.
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 Deut 28:15-68)—if obedient, blessing; if disobedient, then curse/judgment—remained 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.
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.
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.
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 (John 3:3-6). The way of death would be thus changed to the way of life.
Jesus prayed that his disciples would be sanctified, be made inwardly holy, and thereby be enabled to live a holy life outwardly (John 17:6-19). Provision for this inner holiness and cleansing— requisite for true obedience—was effected by his atoning sacrifice on the cross.
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.
Harvey E. Finley
Bibliography. W. Brueggeman, Interpretation and Obedience; P. C. Craigie, The Book of Deuteronomy; W. E. McCumber, Holy God, Holy People: Holiness in Matthew, Mark, and Luke; R. S. Taylor, Exploring Christian Holiness.
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[N] indicates this entry was also found in Nave's Topical Bible
OBEDIENCE [bridgeway]
Since God is the Creator and Lord of the universe, people should obey him (Deut 4:35-40). To those who obey him, he promises blessing; to those who disobey him, cursing (Deut 11:27-28; 27:10; Josh 5:6). Obedience means to hear God’s voice, accept his authority and do what he says (Exod 15:26). Disobedience means to ignore God’s voice, reject his authority and not do what he says (Jer 7:24). Adam’s disobedience brought disaster upon the human race, but Christ’s obedience (an obedience throughout life even to death) brings salvation (Rom 5:19; Phil 2:8; see also SIN).God commands all people everywhere to repent and believe the gospel (Mark 1:15; Acts 17:30; 1 John 3:23). Therefore, faith in Christ is obedience; unbelief is disobedience (Acts 6:7; 2 Thess 1:8; Heb 5:9; 1 Peter 4:17). Having exercised faith in Christ, true believers will give clear evidence of this by lives of constant obedience to God (1 Peter 1:14-16; 1 John 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 (1 Sam 15:22; Luke 22:42; John 14:15; 15:10,14-15). 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; Titus 3:1; 1 Peter 2:13). In the church, Christians are to obey their leaders (Phil 2:12; 1 Thess 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 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 (Acts 5:29,40).
