confirms the accurate fulfillment of Obadiah’s prophecy.—Obad. 17, 18; see EDOM, EDOMITES.

The occasion for the prophecy was the ‘unbrotherly’ treatment that the Edomites rendered to the “sons of Judah” when the latter suffered defeat. The Edomites, through their ancestor Esau, were related to the Israelites. The Edomites rejoiced over Judah’s calamity, shared in taking spoil from the Jews, prevented them from escaping out of the land and even handed them over to the enemy. (Obad. 12-14) As evident from a comparison of Obadiah’s prophecy with the words of Jeremiah (25:15-17, 21, 27-29; 49:7-22) and Ezekiel (24:12-14; 35:1-15), this must have happened in connection with the destruction of Jerusalem by the Babylonian armies and would, therefore, place the book’s composition about the year 607 B.C.E.

Since many of the things foretold in Obadiah’s prophecy were also foretold in the book of Jeremiah, this made the fulfillment of Jehovah’s word regarding Edom doubly certain.—Compare Genesis 41:32.

OUTLINE OF CONTENTS

I. Calamity for Edom (vss. 1-9)

A. Edom’s seemingly secure position not to prevent defeat (vss. 1-4; compare Jeremiah 49:14-16)

B. A thief steals only what he wants and grape gatherers leave gleanings, but Edom (Esau) and his concealed treasures to be searched out with nothing passed over (vss. 5, 6; compare Jeremiah 49:9, 10)

C. Calamity to come at hands of those in covenant with Edomites (apparently Babylonians to whom they had handed over Jewish escapees) (vs. 7; compare Jeremiah 25:17-21, 38:22)

D. Edom’s wise ones to be destroyed and mighty men to become terrified (vss. 8, 9; compare Jeremiah 49:7)

II. Reason for calamity: violence done to descendants of Jacob (vss. 10-16; compare Joel 3:14, 19; Jeremiah 49:12)

III. Restoration of “house of Jacob”; complete desolation for “house of Esau” (vss. 17-21; compare Joel 2:32; Jeremiah 49:18; Malachi 1:2-4; Zechariah 14:9)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 151-153.

OBAL

(Oʹbal).

The eighth listed of Joktan’s thirteen sons, each of whom founded one of the seventy post-Flood families; descendant of Shem. Exactly where the tribe of Obal settled is uncertain, but similar names occur in Yemenite SW Arabia.—Gen. 10:21, 25-30; 1 Chron. 1:20, 22.

OBED

(Oʹbed) [servant, or, one serving].

1. A descendant of Judah; the father of Jehu and the son of Ephlal of the family of Jerahmeel.—1 Chron. 2:3, 25, 37, 38.

2. Father of Jesse, King David’s father. Obed was the son of Boaz by his wife Ruth and was an ancestor of Jesus Christ.—Ruth 4:13-17, 21, 22; 1 Chron. 2:12; Matt. 1:5; Luke 3:32.

3. One of the mighty men of David’s military forces.—1 Chron. 11:26, 47.

4. A Levite of the family of Korah; the grandson of Obed-edom and the son of Shemaiah. He served as a gatekeeper “at the house of Jehovah.”—1 Chron. 26:1, 4, 7, 12.

5. Father of a certain Azariah, one of the “chiefs of hundreds” who assisted High Priest Jehoiada to overthrow Queen Athaliah so that Jehoash could be installed as king.—2 Chron. 23:1, 12-15, 20; 24:1.

OBED-EDOM

(Oʹbed-eʹdom) [servant of Edom].

1. A Gittite at whose home the ark of the covenant was kept for three months after its near upset and the accompanying death of Uzzah. For the duration of its stay there, Obed-edom and his household were blessed by Jehovah, and when David learned of this he took it as an indication that Jehovah favored bringing the sacred chest on to Jerusalem.—2 Sam. 6:10-12; 1 Chron. 13:13, 14; 15:25.

Obed-edom was a “Gittite.” Normally this term designated a Philistine of Gath, but it can also refer to someone from Gath-rimmon, a Levite city in Dan assigned to the Kohathites. (Josh. 21:20, 23, 24) Entrusted as he was with the care of the Ark, he had to be a Levite, and hence must have been a Gittite from Gath-rimmon rather than a Philistine Gittite from Gath.

The name Obed-edom is found a number of times among Levite musicians and gatekeepers of the Davidic period. There are at least two such individuals referred to (1 Chron. 15:21, 24; 16:38), but beyond this it is impossible to determine whether the several other texts refer to either of these, or to still other contemporary individuals. Thus, Obed-edom, the Gittite, may possibly be the same as either No. 2 or No. 3 below.

2. A musician and gatekeeper in the procession that brought the Ark to Jerusalem. (1 Chron. 15:18, 21) He was likely the musician who continued to serve before the tent of the Ark in Jerusalem. (1 Chron. 16:4, 6, 37, 38a) Possibly the same as No. 1 above.

3. A gatekeeper in the same procession. (1 Chron. 15:24) He may also have been “the son of Jeduthun.” (1 Chron. 16:38b) Possibly the same as No. 1 above and/or No. 4 below.

4. A Korahite in the permanent division of gatekeepers who, together with sixty-two relatives, was assigned to guard the S side of the sanctuary grounds in Jerusalem.—1 Chron. 26:1, 4-8, 13, 15; see No. 3 above.

5. Caretaker of the gold, silver and other articles in the house of Jehovah during the reign of King Amaziah. When Jehoash of Israel invaded Jerusalem sometime between 858 and 844 B.C.E., these goods, and possibly Obed-edom himself, were all taken off to Samaria.—2 Chron. 25:23, 24.

OBEDIENCE

The submitting to authority; the doing of what is commanded; the complying with what is required or the abstaining from what is forbidden.

In the Hebrew Scriptures the thought of obedience is expressed by sha·maʽʹ, meaning, basically, “to hear or listen.” Thus, at times sha·maʽʹ refers to simple hearing, becoming aware of something through the auditory senses. (Gen. 3:10; 21:26; 34:5) But when what is spoken expresses will, desire, instruction, or command, then the sense of the Hebrew term is that of paying heed to or obeying the one speaking. Adam “listened” to his wife’s voice, that is, acceded to her desire that he join her in eating the forbidden fruit. (Gen. 3:17; compare 21:12.) Joseph refused to “listen” to the importunities of Potiphar’s wife. (Gen. 39:10) King Saul feared the people and “so obeyed [listened to] their voice,” overstepping God’s order in doing so. (1 Sam. 15:24) Jehovah’s promise to Abraham concerning a seed was granted because Abraham “listened to” or obeyed Jehovah’s voice, keeping his commands.—Gen. 22:18; 26:4, 5; compare Hebrews 11:8; see EAR.

The same Hebrew term is used with reference to God in ‘hearing’ or ‘listening’ to men. Here the English term “obedience” is not suitable, since humans cannot command God but can only petition or supplicate him. Hence, when God told Abraham that “as regards Ishmael I have heard you,” he was telling Abraham that he had given regard to his request, would act upon it. (Gen. 17:20) In a similar way God ‘heard’ or responded to the appeal of persons in times of difficulty or affliction, answering their pleas where he saw fit to show mercy.—Gen. 16:11; 29:33; 21:17; Ex. 3:7-9; compare Deuteronomy 1:45.

Similar to sha·maʽʹ, one Greek verb expressing the idea of obeying (hy·pa·kouʹo; noun form hy·pa·ko·eʹ) literally means “to hear under,” that is, to hear submissively or to attend (as at Acts 12:13). Another term conveying the sense of obedience is peiʹtho, which means to persuade, to win over. In the passive and middle voices it means not only to be persuaded (Luke 16:31), to trust (Matt. 27:43), to believe (Acts 17:4), but also to give heed (Acts 5:40), to obey. (Acts 5:36, 37) From this term comes the negative form a·pei·theʹo (meaning to disbelieve [Acts 14:2; 19:9] or disobey [John 3:36]), as well as other related terms.

From this it can be seen that obedience, as expressed in the original languages of the Scriptures, depends first upon hearing, that is, receiving information or knowledge (compare Luke 12:47, 48; 1 Timothy 1:13), and then upon one’s submitting to the will or desire of the one who speaks or otherwise expresses such will or desire. Submission, in turn, is dependent upon recognition of that one’s authority or right to ask or require the response indicated, as also upon the hearer’s desire or willingness to satisfy the will of such one. As indicated by the Greek peiʹtho and a·pei·theʹo, belief, trust and confidence also enter in.

OBEDIENCE TO GOD ESSENTIAL FOR LIFE

God has first claim to the obedience of all his creatures. They rightly owe him implicit obedience as their Maker, the Source from whom life derives and on whom life depends. (Ps. 95:6-8) Because he is the All-wise and Almighty God, what he says merits the utmost respect and attention. A human father properly expects his word to be carried out by his children, and if a child is slow to respond the parent may say emphatically, “Did you hear me?” Far more so does the heavenly Father rightly require receptive attention and response to his expressions.—Compare Deuteronomy 21:18-21; Proverbs 4:1; Isaiah 64:8; 1 Peter 1:14.

There is no substitute for obedience, no gaining of God’s favor without it. As Samuel told King Saul: “Does Jehovah have as much delight in burnt offerings and sacrifices as in obeying [form of sha·maʽʹ] the voice of Jehovah? Look! To obey [literally, to listen] is better than a sacrifice, to pay attention than the fat of rams.” (1 Sam. 15:22) To fail to obey is to reject the word of Jehovah, to demonstrate that one really does not believe, trust, or have faith in that word and its Source. Hence the one failing to obey is no different from the one practicing divination or using idols. (1 Sam. 15:23; compare Romans 6:16.) Verbal expressions of assent mean nothing if the required action does not follow; the lack of response proves a lack of belief or respect for the source of instructions. (Matt. 21:28-32) Those satisfying themselves with only hearing and giving mental acceptance to God’s truth, but not doing what it calls for, are deceiving themselves with false reasoning and receive no blessing. (Jas. 1:22-25) God’s Son made clear that even those doing things similar to those commanded, but evidently in a wrong way or with a wrong motive, would never gain entrance into the Kingdom but would be completely rejected.—Matt. 7:15-23.

Counteracting disobedience due to sin and imperfection

At the outset God informed man that obedience was basic, a life or death matter. (Gen. 2:16, 17) The same rule applies to God’s spirit sons. (1 Pet. 3:19, 20; Jude 6; Matt. 25:41) The willful disobedience of the perfect man Adam, as the responsible head over Eve and the male progenitor or life source of the human family, brought sin and death to all his offspring. (Rom. 5:12, 19) By nature, then, men are “sons of disobedience” and “children of wrath,” meriting God’s disfavor due to their violation of his righteous standards. Failure to resist this inherent inclination to disobedience is the course of ultimate destruction.—Eph. 2:2, 3; 5:6-11; compare Galatians 6:7-9.

Jehovah God has mercifully provided the means for combating sin in the flesh and for gaining forgiveness of wrongdoing resulting from imperfection rather than from willful disobedience. By his holy spirit God supplies the force for righteousness enabling sinful men to produce good fruitage. (Gal. 5:16-24; Titus 3:3-7) Forgiveness for sins comes through faith in Christ’s ransom sacrifice, and such faith in itself is a deterrent to wrongdoing and a stimulus to obedience. (1 Pet. 1:2) Thus Paul refers to the “obedience [hearing submissively] by faith.” (Rom. 16:26; 1:16; compare Acts 6:7.) At Romans 10:16-21 he shows that hearing plus faith produces obedience and that the disobedience (or disbelief [from a·pei·theʹo]) of the Israelites was due to lack of faith. (Compare Hebrews 3:18, 19.) Since true faith is the “assured expectation of things hoped for” and “the evident demonstration of realities though not beheld,” and since it requires believing that God is “and that he becomes the rewarder of those earnestly seeking him,” those having faith are moved to obey, having confidence and assurance as to the blessings that obedience will bring.—Heb. 11:1, 6.

In harmony with this, God’s communication to men is not simply a series of terse commands like those of an unfeeling dictator. God does not desire the kind of obedience one obtains from a beast with a bridle and bit. (Compare James 3:3; Psalm 32:8, 9.) Not a perfunctory or a begrudging obedience, such as even the demons rendered to Christ and his disciples (Mark 1:27; Luke 10:17, 20), but obedience motivated by an appreciative heart is called for. (Ps. 112:1; 119:11, 112; Rom. 6:17-19) Jehovah therefore accompanies his expressions of will and purpose with helpful information appealing to one’s sense of justice and righteousness, to love and goodness, intelligence, reason and wisdom. (Deut. 10:12, 13; Luke 1:17; Rom. 12:1, 2) Those with the right heart attitude obey out of love. (1 John 5:2, 3; 2 John 6) Also, the truthfulness and rightness of the message given through God’s servants persuades the hearers to obey, and hence the apostle Peter speaks of “obedience to the truth with unhypocritical brotherly love as the result.”—1 Pet. 1:22: compare Romans 2:8, 9; Galatians 5:7, 8.

Jehovah showed great patience with Israel and speaks of himself as “daily getting up early” and sending his prophets to exhort and admonish them, ‘all day long spreading out his hands toward a people that is disobedient and talks back,’ but they continued to harden their hearts like emery stone, stubbornly refusing discipline. (Jer. 7:23-28; 11:7, 8; Zech. 7:12; Rom. 10:21) Even after the coming of Messiah they endeavored to establish their righteousness in their own way, by works of the Law. Their lack of faith and obedience to God’s instructions through his Son cost the majority of them a place in the Kingdom government, opening the way for many non-Jews to become part of the chosen nation of spiritual Israel.—Rom. 10:1-4; 11:13-23, 30-32.

A healthy fear of God also plays its part in obedience, because one recognizes God’s all-powerfulness and that he is not to be trifled with nor can he be mocked, for he renders to each one according to that one’s deeds. (Compare Philippians 2:12, 13; Galatians 6:7, 8; Hebrews 5:7.) Willful disobedience or disregard for God’s revealed will brings a “certain fearful expectation of judgment.”—Heb. 10:26-31.

The Scriptures set forth many encouraging examples of faithful obedience in all manner of circumstances and situations and in the face of all types of opposition. Supreme among these is the example of God’s own Son, who “humbled himself and became obedient as far as death, yes, death on a torture stake.” (Phil. 2:8; Heb. 5:8) By his obedient course he was justified, proved righteous on his own merit, and hence could provide a perfect sacrifice that would redeem mankind from sin and death.—Rom. 5:18-21.

OBEDIENCE TO OTHER SUPERIORS

The Son’s position as God’s appointed King requires that all others obey him. (Dan. 7:13, 14) He is “Shiloh” of the tribe of Judah, the one ‘to whom the obedience of the people belongs’ (Gen. 49:10), the