(hypakouein, hypakoé)
Hypakouein, “obey”, and hypakoé, “obedience”, are derived from akouein, “listen, hear”. It is necessary to distinguish in Paul the vocabulary of submission (hypotassein and derivatives) that designates the order of the world to which everyone is submitted (cf. Rom 13:1-7), and the vocabulary of obedience, specific to faith. Indeed, for Paul faith is defined as obedience (compare Rom 1,8 and 16,19); it is an act of obedience that responds to the total obedience of Christ until death on the cross (Phil 2,8, annulling the disobedience of Adam (Rom 5,19).
Paul’s apostolate consists in leading the pagans to this “obedience of faith” (Rom 1,5; 15,18; 16,29; cf. also 2 Cor 10,5), which defines the encounter of man with the grace of God manifested in Christ. On the contrary, disobedience is synonymous with unbelief (Rom 10,16). The dividing line between faith and unbelief is situated between obedience “which leads to justice” and obedience “which leads to death” (Rom 6:12.16-17). Paul describes community life in terms of obedience (Phil 2,12; 2 Cor 2,9; 7,15; 10,5-6; Phlm 21), obedience that must be placed within the framework of the communion of all the brothers in Christ.
The Pauline tradition always places obedience in a community framework, although its field of application affects interpersonal relationships within society, very close to submission (Eph 6, 1.5 and Col 3,20.22: children, obey your parents; slaves, obey your masters). In addition, the tone hardens a bit against those who “do not obey” the gospel (2 Thess 1,8) or the apostle (2 Thes 3,14; cf. earlier in 2 Cor 10,6).
E. Cu.
AA. VV., Vocabulary of the Pauline epistles, Verbo Divino, Navarra, 1996
Source: Vocabulary of the Pauline Epistles
The word “obey” in both the OT and NT is a contextual translation of the verb “hear.” Thus, “obedience” in the Bible means an active response to what one hears, rather than mere passive listening (cf. Gen. 3:17; Ex. 24:7; Deut. 21:18–21). . Thus, in the AT šāmaʿ is the basis for mišmaʾaṯ, “guard, subordinate,” that is, one who hears (and obeys) another’s orders (Isa. 11:14). This is particularly true of the voice or commandments of God. Listening to God’s voice means obeying his word. Thus, Jehovah says in Jeremiah 3:13 that Israel’s rebellion means that they “heard not his voice.” In the same way in Exodus 19:5, God says, “Now therefore if you listen to my voice, (that is) you will keep my covenant…”. One cannot truly hear the word of God without acting on it.
The idea is given additional emphasis by the fact that sometimes instead of the normal akouō the LXX and NT use hupakouo“hear under (the obligation of compliance)” (Eph. 6:1; Phil. 2:12; Ps. 17:45; cf. Testament of Gad 8:3; also eisakouō in 1 Cor. 14:21; Deut 1:43). The supreme example of this is Jesus Christ, who was “obedient” (hupekoos) unto death” (Phil. 2:8).
In both Testaments, “hearing (obeying)” sometimes means “believing.” Genesis 15:6 states that Abraham “believed” God, and was counted righteous. This is defined in Genesis 22:18 as “you listened to my voice” (NKJV translates “you obeyed”). Rom. 4:3.
In this way, “obey” is intimately related to “hear” and “believe.” When one has actually heard the command or promise of God, one believes it to be true, and is therefore under obligation to obey its conditions.
See also Hear.
BIBLIOGRAPHY
BDB; Arndt; W.A. Whitehouse in RTWB; G. Kittel in TWNT.
Robert B. Laurin
LXX Septuagint
RV60 Reina-Valera, Revision 1960
RTWB Richardson’s Theological Word Book
TWNT Theologisches Woerterbuch zum Neuen Testament (kittel)
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (429). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology