As to the nature of this obedience, it must be — (1) active, not only avoiding what is prohibited, but per- forming what is commanded (Col. iii, 8, 10) ; (2) per^ sonal, 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. vii, 22; iii, 31); (3) sincere (Psa. li, 6 ; 1 Tim. i, 5) ; (4) affectionate, springing from love and not from terror (1 John v, 19 ; ii, 5 ; 2 Cor. v, 14) ; (5) diligent, not slothful (Gal. i, 16; Psa. xviii, 44 ; Rom. xii, 11); (6) conspicuous and open (Phil, ii, 15; Matt. V, 16); (7) universal; not one duty, but all. must be performed (2 Pet. i, 5, 10) ; (8) perpetual, at all times, places, and occasions (Rom. ii, 7 ; Gal. vi, 9).
The advantages of obedience are these : (1) it adorns the Gospel (Tit. ii, 10) ; (2) it is evidential of grace (2 Cor. V, 17) ; (3) it rejoices the hearts of the ministers and people of God (3 John 2; 2 Thess. i, 19, 20); (4) it silences gainsayers (2 Pet. i, 11, 12) ; (6) encourages the saints, while it reproves the lukewarm (Matt, v, 16) ; (6) it affords peace to the subject of it (Psa. xxv, 12, 13 ; Acts xxiv, 16) ; (7) it powerfully recommends relig- ion, as that which is both delightful and practicable (Colos. i, 10) ; (8) it is the forerunner and evidence of eternal glory (Rom. vi, 22; Rev. xxii, 14).
2. Obedience to parents is taught us in the N.-T. Scriptures in Ephes. vi, 1 (also in Colos. iii, 20) : " Chil- dren, obey your parents in the Lord, for this is right." Thus also servants are to obey their masters, as taught in Ephes. vi, 5 (also Colos. iii, 22 ; 1 Pet. ii, 18) : " Serv- ants, be obedient ro them that are your masters accord- ing 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 commr.nil.-, fur it is the duty of the Christian to obey God rather tljan man (Acts iv, 17; y, 29).
See Krehl, Neu-Testamentl. Ilandicorterhuch, s. v. Gehorsam ; tlharnock, Woi'ks, xi, 1212; Tillotson, Ser- mons, ser. 122, 123; Saurin, Sermons, vol. i, ser. 4; Ridgley, Body of Divinity, qu. 92; Dwight, Theoloyy ; Walker, Sermons; Fuller, Works; Robert Hall, Works, See Holiness; Libeuty; Necessity; Sanctifica-
TION.
Obedience of Christ {I'm-aKoi'i} is generally di- vided into active and passive. His active obedience im- plies what lie did ; his ]His.sive what he suffered. Some divines distinguish the two. They refer our pardon to his passive, and our title to glory to his active obedience ; though Dr. Owen observes that it cannot be clearly evinced that there is any such thing, in propriety of speech, as passive obedience ; obeying is doing, to which passion or suffering does not belong. As to the active obedience of Christ, the Scriptures assure us that he took upon him the form of a servant, and really became one (Isa. xlix, 3 ; Phil, ii, 5 ; Heb. viii). He was subject to the law of God : " He was made under the law;" the judicial or civil law of the Jews, the cere- monial law, and the moral law (IMatt. xvii, 24, 27 ; Luke ii, 22; Psa. xl, 7, 8). He was obedient to the law of nature; he was in a state of subjection to his parents; and he fulfilled the commands of his heavenly Father as respects the first and second table. Christ's obe- dience was (1) voluntary (Psa. xl, 6); (2) complete (1 Pet. ii, 22); (3) wrought out in the room and stead of his people (Rom. x, 4; v, 19) ; (4) well pleasing and acceptable in the sight of God ; (5) followed bj- a glori- ous reward (Phil, ii, 9). See Atonement. Theolo- gians commonly hold that the active obedience of Christ was as much a part of his atonement or satisfac- tion as his passive obedience. Tliis might be more clearly and definitively expressed as follows : The satis- faction which Christ has made consists both in his endur- ing the punishments incurred by men and in his yielding a perfect obedience to the divine laws. This opinion is derived from the twofold obligation of men (a) to keep the divine laws, and (6) when they have failed, to suf-
OBEDIENCE
272 OBEDIENCE (ECCLESIASTICAL)
fer punishment for their sin. In this way the satisfac- tion ofClirist came to be considered as consisting of two parts, ac/irc and jxtssive. This view was then con- nected with tlie theory of Anselni respecting the re- moval of the guilt and penalty of sin. The suffering of Christ removes the peiud/i/, and his active obedience the //HiV^of sin; and the perfect righteousness of Christ, or his fulfilment of the law, is imputed to us in the same way as if we ourselves had fulfilled the law, and thus our defective obedience is made good. Respect- ing this doctrine cle remissione ciilpw ei pcence, see Impu- tation ; Pli.msh.mest; Rkmissiox of Siss.