write a speech on obedience in 250 words

Speech Repository

5 Short Speeches about Obedience

Obedience is a cornerstone of social order and personal growth. It’s a concept that shapes our interactions, from childhood to adulthood, influencing our relationships, careers, and society at large. But what does it truly mean to be obedient, and how can we articulate its importance in various contexts?

As a speech writer with decades of experience, I’ve crafted countless addresses on this vital topic. This article explores five compelling speeches about obedience, each tailored to different audiences and purposes. These examples will showcase how to effectively communicate the value of obedience across various settings.

Short Speeches about Obedience

Get ready to discover five powerful speeches that illuminate the multifaceted nature of obedience. From brief remarks to more extensive discourses, these examples will inspire you to craft your own impactful messages on this essential subject.

Speech 1: The Strength in Submission

Ladies and gentlemen, esteemed colleagues, and honored guests,

Today, we gather to discuss a concept often misunderstood yet fundamental to our progress as individuals and as a society: obedience.

Some view obedience as weakness, a surrender of personal power. But I challenge you to see it differently. True obedience is not blind submission but a conscious choice to align oneself with a greater purpose.

Consider the athlete who obeys their coach’s rigorous training regimen. Is this athlete weak? No. Through their obedience, they transform their body and skills, achieving feats once thought impossible.

Or think of the scientist who obeys the strict protocols of their experiment. Are they stifling their creativity? Quite the opposite. By adhering to these guidelines, they pave the way for groundbreaking discoveries that push the boundaries of human knowledge.

Obedience, when given to worthy causes and righteous principles, becomes a source of immense strength. It’s the foundation upon which we build trust, cooperation, and progress.

In our families, obedience to shared values creates harmony and nurtures love. In our workplaces, obedience to ethical standards fosters integrity and innovation. In our communities, obedience to just laws ensures safety and equal opportunity for all.

But let’s be clear: obedience should never be blind or unconditional. It must be paired with discernment and moral courage. We must have the wisdom to recognize when rules serve a higher good and the bravery to question or resist when they don’t.

As we move forward, let’s reframe our understanding of obedience. Let’s see it not as a shackle that confines us, but as a tool that empowers us. Through thoughtful obedience, we can channel our energies, align our efforts, and achieve greatness beyond our individual capabilities.

The strength found in submission to worthy principles is a paradox worth embracing. It’s a strength that builds character, fosters unity, and propels us toward our highest aspirations.

So, let us obey not out of fear or compulsion, but out of a deep understanding of its transformative power. Let our obedience be a conscious choice, a testament to our commitment to growth, excellence, and the betterment of our world.

— END OF SPEECH —

Commentary: This speech explores the concept of obedience as a source of strength rather than weakness. It’s suitable for corporate events, leadership seminars, or motivational talks where the audience might benefit from a fresh perspective on following rules and guidelines.

Speech 2: Obedience in the Digital Age

Good morning, everyone.

In our hyper-connected world, where information flows freely and individual expression is celebrated, we face a unique challenge: how do we balance personal freedom with the need for digital obedience?

Every day, we use a vast online landscape. We create accounts, accept terms of service, and interact on platforms governed by advanced algorithms. But how often do we stop to consider the implications of our digital obedience?

When you click “I agree” on a privacy policy, you’re engaging in an act of obedience. When you follow community guidelines on social media, you’re practicing digital compliance. These small acts of obedience allow us to participate in the digital commons, to connect, share, and grow in ways unthinkable just a few decades ago.

But this obedience comes with responsibility. We must be vigilant about where we place our trust and what rules we choose to follow online. Digital obedience should not mean surrendering our critical thinking or our values.

Consider the spread of misinformation. Blindly obeying every post or share button can contribute to a flood of false narratives. Instead, we need a new kind of digital obedience – one that respects fact-checking, values credible sources, and prioritizes truth over sensationalism.

Similarly, our obedience to digital privacy norms protects not just ourselves, but our entire online community. When we respect others’ personal information and guard our own, we contribute to a safer, more trustworthy digital environment for everyone.

As we move forward in this digital age, let’s commit to a thoughtful, discerning form of online obedience. Let’s obey the principles of digital citizenship – respect, education, and protection. Let’s follow the rules that foster innovation while safeguarding our rights and the rights of others.

The internet and digital technologies offer unprecedented opportunities for learning, connection, and growth. By practicing mindful digital obedience, we can harness these tools to build a better, more informed, and more connected world.

Commentary: This speech addresses the concept of obedience in the context of our digital lives. It’s well-suited for tech conferences, digital literacy workshops, or school assemblies focusing on responsible internet use.

Speech 3: The Dance of Obedience and Innovation

Distinguished guests, fellow innovators, and forward-thinkers,

We stand at a fascinating crossroads in human history, where the paths of obedience and innovation intersect in ways we’ve never seen before. Some might argue that these concepts are at odds – that true innovation requires breaking free from the shackles of obedience. But I propose a different view: that obedience and innovation are partners in an intricate dance, each step of one enabling the leap of the other.

Consider the Wright brothers. Their groundbreaking flight at Kitty Hawk wasn’t just an act of rebellion against the limits of human travel. It was also a profound demonstration of obedience – obedience to the laws of physics, to the principles of aerodynamics, to the rigorous process of scientific inquiry.

Or take the realm of music. The most revolutionary composers – Mozart, Beethoven, Miles Davis – first mastered the rules of music theory before they could effectively break them. Their innovations were built on a foundation of obedience to fundamental principles.

In the business world, we see this dance play out every day. The most disruptive companies often succeed not by ignoring all rules, but by strategically choosing which rules to follow and which to challenge. They obey the laws of market demand, the principles of user experience, the ethics of responsible business – and from this obedience springs the power to innovate and transform industries.

Even in the field of artificial intelligence, where machines seem to transcend human limitations, we find that the most powerful AI systems are those that most faithfully obey the rules of their programming and the patterns in their training data.

So what does this mean for us, as we strive to push boundaries and create the future?

It means we must approach obedience not as a constraint, but as a launching pad. We must seek to understand deeply the rules, systems, and principles that govern our fields. We must respect the wisdom embedded in established practices, even as we look for opportunities to improve upon them.

But it also means we must be discerning in our obedience. Not all rules are created equal. Some exist to protect and enable, while others may be outdated relics that hinder progress. Our task is to distinguish between them, to know when obedience will fuel our innovations and when it will stifle them.

As we move forward, let’s embrace this dance of obedience and innovation. Let’s root ourselves firmly in the solid ground of established knowledge and best practices. And from that stable base, let’s reach for the stars, knowing that our boldest leaps are made possible by our surest footings.

The future belongs not to those who blindly obey, nor to those who recklessly defy, but to those who can balance both – those who can waltz gracefully between tradition and disruption, between respect for the old and excitement for the new.

So let us dance on, with obedience as our partner and innovation as our music. Together, they will lead us to heights we’ve yet to imagine.

Commentary: This speech explores the relationship between obedience and innovation, challenging the notion that they are mutually exclusive. It’s appropriate for innovation summits, entrepreneurship conferences, or creative industry gatherings where balancing tradition and progress is a key theme.

Speech 4: Obedience as a Path to Freedom

My fellow citizens,

We gather today to reflect on a principle that lies at the heart of our society, yet often sparks controversy and debate: obedience. Some hear this word and bristle, associating it with oppression or the surrender of personal liberty. But I invite you to consider a different perspective – one where obedience, far from being a constraint, becomes a pathway to true freedom.

At first glance, this might seem paradoxical. How can following rules lead to freedom? The answer lies in understanding what real freedom means.

Freedom isn’t the absence of all constraints. It’s not about doing whatever we want, whenever we want, regardless of consequences. True freedom is the ability to live our best lives, to pursue our deepest aspirations, and to coexist harmoniously with others who share our world.

And this is where obedience comes in.

When we obey traffic laws, we gain the freedom to travel safely on shared roads. When we obey health guidelines, we protect our freedom to live long, healthy lives. When we obey ethical principles in our professions, we secure the freedom to be trusted and respected in our fields.

Think about any skill you’ve mastered – be it a musical instrument, a sport, or a craft. Didn’t that mastery come through obedience to certain techniques, practices, and principles? And doesn’t that mastery now give you the freedom to express yourself more fully, to achieve things you once thought impossible?

Or consider our democracy. By obeying the rules of civil discourse and the outcomes of fair elections, we protect our freedom to participate in shaping our society. Our obedience to these democratic principles safeguards our liberty far more effectively than any individual rebellion could.

But let me be clear: this view of obedience requires discernment. It doesn’t mean blind submission to any authority that demands it. Instead, it calls for a thoughtful evaluation of which rules and principles truly serve our collective wellbeing and individual growth.

It also demands that we remain vigilant, questioning rules that no longer serve their purpose or that infringe upon fundamental human rights. The obedience I speak of is not passive; it’s an active, engaged commitment to upholding the values and systems that enable our shared freedom.

As we move forward, let’s reframe our understanding of obedience. Let’s see it not as a surrender of our power, but as a channeling of it. Not as a dimming of our individuality, but as a means of letting our unique lights shine even brighter within a well-ordered society.

By choosing to obey just laws, ethical principles, and the social contract that binds us, we don’t diminish our freedom – we expand it. We create a world where each of us has the space and security to pursue our dreams, express our truths, and live our fullest lives.

This is the paradox and the promise of obedience: that in choosing to follow worthy rules, we set ourselves truly free.

Commentary: This speech presents obedience as a means to achieve greater freedom, challenging common perceptions. It’s suitable for civic forums, community leadership events, or educational settings where discussions about citizenship and social responsibility are relevant.

Speech 5: Obedience in Leadership

Esteemed colleagues and future leaders,

Leadership and obedience – at first glance, these concepts might seem to be at odds. After all, isn’t leadership about taking charge, making decisions, and sometimes breaking new ground? How does obedience fit into this picture?

Today, I want to challenge the notion that leadership and obedience are mutually exclusive. I believe that understanding and practicing obedience is essential to effective leadership.

First, let’s consider what it means to be obedient as a leader. It’s not about blindly following orders from above. Rather, it’s about recognizing and respecting the principles, values, and systems that underpin your organization and your role within it.

A leader who demonstrates obedience to the mission of their organization inspires trust. They show that they’re not acting on personal whims, but in service of a larger purpose. This kind of obedience provides consistency and reliability – qualities that followers deeply appreciate in their leaders.

Moreover, leaders who understand obedience are better equipped to foster it in others. They know that obedience isn’t about exerting power over people, but about aligning a team towards common goals. They create environments where obedience stems from understanding and buy-in, not from fear or blind loyalty.

Consider some of history’s most influential leaders. Martin Luther King Jr. was obedient to the principles of non-violence and equality. Marie Curie was obedient to the rigors of scientific method. Nelson Mandela was obedient to the vision of a unified South Africa. Their obedience to these higher principles gave their leadership tremendous moral authority and lasting impact.

In the corporate world, we see that the most successful CEOs are often those who are deeply obedient to their company’s core values and to ethical business practices. This obedience doesn’t stifle their innovation or limit their vision – instead, it provides a strong foundation from which they can lead confidently and effectively.

But let’s also acknowledge that leadership sometimes requires questioning or changing the rules. This is where discernment comes in. A wise leader knows when obedience to current systems serves the greater good, and when it’s time to challenge those systems. This ability to differentiate – to know when to obey and when to innovate – is a hallmark of truly exceptional leadership.

As you develop your leadership skills, I encourage you to reflect on your relationship with obedience. Are there principles, values, or guidelines that you need to align with more closely? Are there areas where your obedience is perhaps unthinking, and needs to be re-evaluated?

The goal isn’t to be an obedient leader, but to be a leader who understands the value and power of obedience. Use it as a tool to build trust, to create consistency, and to rally your team around shared objectives. Let your obedience to worthy principles amplify your ability to guide, inspire, and create positive change.

In doing so, you’ll discover that obedience and leadership aren’t opposing forces, but complementary strengths. Together, they’ll empower you to lead with both conviction and humility, with both vision and accountability.

Commentary: This speech explores the role of obedience in effective leadership, challenging the idea that leaders are exempt from following rules. It’s ideal for leadership development programs, management conferences, or executive training sessions where cultivating well-rounded leadership skills is a focus.

The concept of obedience touches every aspect of our lives, from our personal relationships to our professional endeavors, from our digital interactions to our role as leaders. As we’ve seen through these speeches, obedience is not a simple matter of following rules, but a nuanced principle that, when understood and applied thoughtfully, can lead to personal growth, social harmony, and effective leadership.

These speeches offer different perspectives on obedience, tailored to various contexts and audiences. They demonstrate how this fundamental concept can be explored and presented in ways that resonate with diverse groups, from tech-savvy millennials to seasoned corporate leaders.

As you craft your own speeches or reflect on the role of obedience in your life and work, keep in mind that the most powerful messages often challenge preconceptions. By reframing obedience not as a limitation but as a tool for empowerment, growth, and positive change, you can inspire your audience to reconsider their own relationship with this essential principle.

Whether you’re addressing a small team or a large auditorium, speaking about digital citizenship or corporate leadership, the key is to present obedience not as an end in itself, but as a means to achieve greater goals – be they personal freedom, societal progress, or organizational success.

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Obedience: The Key that Opens All Doors

Obedience: the key that opens all doors.

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Obedience is not a positive word these days. For some it seems cold and harsh. For others it carries overtones of legalism in religion or control in other venues. Perhaps for all of us it challenges our inherent drive toward autonomy and the individualistic bent that pervades our culture. As Americans we do not want anyone telling us what to do—not even God.

But how many of us have stopped to think that our wariness of obedience may be keeping us from one of the great keys to the enjoyment of God and the transformation of our lives? Are we aware that the Bible and the saints throughout history affirm the insight of John Calvin that “all true knowledge of God is born out of obedience”?

The High Cost of Disobedience

It takes only a moment’s reflection to realize that the cost of disobedience has been high. The world as we know it is not the good world God originally created, nor do we human beings much resemble the image of God in which we were first made. Tragically that image has been shattered, and the world is filled with sin, sorrow, and suffering. The “break” began with one act of disobedience by our first parents. By a deliberate choice, rooted in pride and unbelief, they acted in defiance of God’s revealed will. And their self-centered drive for autonomy has passed down to every human being. Perhaps Woody Allen spoke for us all when he famously said, “The heart wants what it wants.”

Our only hope lies outside ourselves, in the One who loves us and gave himself up for us.

The Blessings of Obedience

When we grasp an understanding of the blessings of obedience, we find them utterly astounding. Because of his great love, God has made a way for us to be reconciled to him and freed from our bondage to sin and self. Our predicament can be reversed if we will forsake our rebellion and return to him. And this is now possible because God has sent his only Son to rescue us. Jesus came to earth and lived a life of perfect submission and obedience to the Father’s will. The supreme expression of his obedience was submitting to the shameful, humiliating, and excruciating death of crucifixion, which was also the supreme expression of his love for the Father (John 14:31). In this act of self-sacrificing love, he “who knew no sin” became sin for us “so that in him we might become the righteousness of God” (2 Cor. 5:21). His perfect obedience to God’s law as God’s loving and faithful Son can now be imputed to us, and our disobedience can be laid upon him, setting us right with God, if we choose it.

Our freedom begins when we respond to the love of God as it meets us in Jesus’ call to repent and believe the gospel (Mark 1:15). In Greek, these two verbs are in the imperative mood and thus are commands to be obeyed. They summon us to turn from the disobedience of unbelief to the obedience of faith (Rom. 1:5). And the gift of faith makes this possible for us. Confident trust in Jesus and his message gives us life, turns us around, frees us, and sets in motion a great reversal in our lives.

This transforming reversal progresses as we follow Jesus Christ, who says, “If anyone would come after me, let him deny himself, and take up his cross and follow me” (Mark 8:34). Following Jesus means taking steps forward in what might be called “the obedience of faith”—moving steadily away from our former areas of disobedience and back into the will of God. The power to do this comes from the Holy Spirit, whose work it is to conform us to the image of Christ (Rom. 8:13, 29). Though there will be times when we disobey, there is forgiveness as we repent and return to the Lord. This process of discipleship or sanctification, which restores the image of God in us, takes a lifetime and is completed only in the world to come. But we can make great progress in this world, which should be our highest priority.

The Key to Obedience

Ours is not the obedience of one who seeks to justify himself before God but the obedience of one who, in grateful love, seeks to please him “who loved us and gave himself up for us” (Eph. 5:2; Gal. 2:20). Thus we may speak of “the obedience of love.” As with faith, the source of this love is the Holy Spirit, the Spirit of Sonship, who draws us to the Father’s love. And Jesus has promised his help: “I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth” (John 14:16). To the one who, by the Spirit, embraces the obedience of love, Jesus goes on to say, “I will love him and manifest myself to him” (14:21), and, “My Father will love him, and we will come to him and make our home with him” (14:23). Thus, as John Stott once said, “the test of love is obedience and the reward of love is the self-manifestation of Christ.” This promise of personal intimacy with the Father and the Son enabled by the Spirit takes us to the very heart of the trinitarian life, a life of grace that is free from law. A life in which we joyfully will to do the will of God and to please him in all things.

This is the heritage of all who have come to a living faith in Jesus Christ. If we would enjoy the fullness of this life, let us embrace the obedience of faith and love and daily seek to walk by the Holy Spirit, through whom all these blessings come (Gal. 5:16–25). And in prayerful meditation upon Jesus’ words, let us ask the Sprit to teach us and transform us more and more into his image.

Thomas A. Tarrants

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Obedience - Free Essay Examples and Topic Ideas

Obedience refers to the act of submitting to the authority or command of someone else. It involves following instructions, rules or laws without question, and often requires discipline and self-control. Obedience is an important behavior trait in society, as it helps to maintain order and harmony. However, blind obedience can be harmful and can lead to negative consequences. Therefore, a balance of obedience and critical thinking is required for a responsible and ethical individual.

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Essay on Discipline: Sample Essays of 200, 250 & 300 Words

• Updated on  
• Oct 5, 2024

Discipline is something that helps in keeping a person in control. According to Merriam-Webster ‘Discipline is control gained by enforcing order or obedience ‘. It also refers to orderly conduct or pattern of behaviour. Discipline motivates a person to progress and eventually achieve success. Hence, it is important to follow discipline. There are two types of discipline- induced discipline and self-discipline. An essay on discipline is usually given as a task in a school. Hence, we have provided sample essays on discipline in 200 words, 250 words, and 300 words. Keep reading to know more about the same.

To improve your essay writing skills, here are the top 200+ English Essay Topics for school students.

Table of Contents

• 1 Essay on Discipline (200 Words)
• 2 Essay on Discipline (250 Words)
• 3 Essay on Discipline (300 Words)
• 4 Short Essay on Discipline
• 5 10 Lines on Discipline
• 6 Quotes on Discipline in Students Life

Essay on Discipline (200 Words)

Master the art of essay writing with our blog on How to Write an Essay in English .

Essay on Discipline (250 Words)

Also Read: Essay on Christmas: 100 – 150, 250, and 500 Words

Essay on Discipline (300 Words)

Short Essay on Discipline

10 Lines on Discipline

Also Read: Essay on Neeraj Chopra in English for School Students

Quotes on Discipline in Students Life

While writing the essay on disciple a student can include popular quotes. It can make their essays stand out. Moreover, reading quotes on discipline can inspire a student to be disciplined in their life, 

• What lies in our power to do, lies in our power not to do.”– Aristotle
• Discipline is the bridge between goals and accomplishment.”– Jim Rohn
• “There is no magic wand that can resolve our problems. The solution rests with our work and discipline. ”Jose Eduardo dos Santos
• “Self-respect is the fruit of discipline; the sense of dignity grows with the ability to say no to oneself.”– Abraham Joshua Heschel
• “For a man to conquer himself is the first and noblest of all victories. ” Plato

An essay on discipline talks about the importance of discipline in a person’s life. A disciple is something that keeps each person in control. It motivates a person to achieve success in their life.

Discipline means being consistent, and following the set rules or order. AA disciplined person will follow the written and unwritten rules. There are several unwritten rules in schools. A disciplined student will follow the written and unwritten rules.

A school discipline essay contains the introduction, body, and conclusion, A student needs to include the importance of discipline while writing the essay.

Check out our Popular Essay Topics for Students

For more information on such informative essay topics, visit our essay writing page and follow Leverage Edu .

Blessy George

Blessy George is a Content Marketing Associate at Leverage Edu, boasting over a year of experience in the industry. Her expertise lies in crafting compelling content tailored to online courses, making her a go-to source for those navigating the vast landscape of digital learning. In addition to online classes, she writes content related to study abroad, English test preparation and visas. She has completed her MA degree in Political Science and has gained valuable experience as an intern.She is known for her extensive writing on various aspects of international education, garnering recognition for her insights and contributions. Apart from her professional pursuits, Blessy is passionate about creative writing, particularly poetry and songwriting.

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Speeches > Jeffrey R. Holland > The Will of the Father

The Will of the Father

Jeffrey r. holland.

President of Brigham Young University

January 17, 1989

Is it any wonder that Christ chooses first and foremost to define himself in relation to his father—that he loved him and obeyed him and submitted to him like the loyal son he was? And what he as a child of God did, we must try very hard to do also.

At a university it seems appropriate to introduce such a message with a piece of great literature—but I decided to use this verse anyway. Rudyard Kipling, eat your heart out.

If you can smile when things go wrong  And say it doesn’t matter, If you can laugh off cares and woe  And trouble makes you fatter,

If you can keep a cheerful face When all around are blue, Then have your head examined, bud,  There’s something wrong with you.

For one thing I’ve arrived at: There are no ands and buts, A guy that’s grinning all the time  Must be completely nuts. [“Smile, Darn You, Smile”]

I begin with a bit of humor only because the task I wish to discuss with you this morning is a sobering one—not something we can laugh off or say doesn’t matter. It is not an issue limited to university-educated people, but it may be a particularly poignant one for them. It is a matter central to our salvation, and it may involve great pain. Unless we are “nuts,” we probably won’t grin through it all.

“I Have Suffered the Will of the Father”

Let me take a moment to set the stage. I use the word advisedly. I want to imply divine theater. Ralph Waldo Emerson once wrote, “If the stars should appear one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of God which had been shown [them]!” ( Nature  [1836], section 1).

In the spirit of that very provocative thought, I invite you to consider another startling—and much more important scene that should evoke belief and adoration, a scene which, like the stars at night, we have undoubtedly taken too much for granted. Imagine yourselves to be among the people of Nephi living in the land of Bountiful in approximately A.D. 34. Tempests and earthquakes and whirlwinds and storms, quickened and cut by thunder and sharp lightning, have enveloped the entire face of the land.

Some cities—entire cities—have burst into flames as if by spontaneous combustion. Others have disappeared into the sea, never to be seen again. Still others are completely covered over with mounds of soil, and some have been carried away with the wind.

The whole face of the land has been changed, the entire earth around you has been deformed. Then, as you and your neighbors are milling about the temple grounds (a place that has suddenly seemed to many like a  very  good place to be), you hear a voice and see a man clothed in a white robe descending out of heaven. It is a dazzling display. He seems to emanate the very essence of light and life itself—a splendor in sharp contrast to the three days of death and darkness just witnessed.

He speaks and says simply, with a voice that penetrates the very marrow of your bones, “I am Jesus Christ, whom the prophets testified shall come into the world” (3 Nephi 11:10).

There it is—or, more correctly speaking, there  he  is! He is the focal point and principal figure behind every fireside and devotional and family home evening held by those Nephites for the last six hundred years, and by their Israelite forefathers for thousands of years before that.

Everyone  has talked of him and sung of him and dreamed of him and prayed—but here he actually is. This is the day, and yours is the generation. What a moment! But you find you are less inclined to check the film in your camera than you are to check the faith in your heart.

“I am Jesus Christ, whom the prophets testified shall come into the world.” Of all the messages that could come from the scroll of eternity, what has he brought to us? Get a pencil. Where’s my notebook? Turn on every tape recorder in town.

I am the light and the life of the world; . . . I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of. the world, . . . I have suffered the will of the Father in all things from the beginning.

That is it. Just a few lines. Only fifty-two words. “And . . . when Jesus had spoken these words the whole multitude fell to the earth” (3 Nephi 11:11–12).

This introductory utterance from the resurrected Son of God constitutes my only text today. I have thought very often about this moment in Nephite history. I cannot think it either accident or mere whimsy that the Good Shepherd in his newly exalted state, appearing to a most significant segment of his flock, chooses first to speak of his obedience, his deference, his loyalty, and loving submission to his father. In an initial and profound moment of spellbinding wonder, when surely he had the attention of every man, woman, and child as far as the eye could see, his submission to his father is the first and most important thing he wishes us to know about himself.

Frankly, I am a bit haunted by the thought that this is the first and most important thing he may want to know about  us  when we meet him one day in similar fashion. Did  we  obey, even if it was painful? Did  we  submit, even if the cup was bitter indeed? Did we yield to a vision higher and holier than our own, even when we may have seen no vision in it at all?

One by one he invites us to feel the wounds in his hands and his feet and his side. And as we pass and touch and wonder, perhaps he whispers, “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24).

If such cross-bearing self-denial was, by definition, the most difficult thing Christ or any man has ever had to do, an act of submission that would, by the Savior’s own account, cause him, “God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit”—if yielding and obeying and bowing to divine will holds only that ahead, then no wonder that even the Only Begotten Son of the true and living God “would that [he] might not drink the bitter cup, and shrink” (D&C 19:18)!

Even as we rehearse this greatest of all personal sacrifices, you can be certain that with some in this world it is not fashionable nor flattering to speak of submitting—to anybody or anything. At the threshold of the twenty-first century it sounds wrong on the face of it. It sounds feeble and wimpish. It just isn’t the American way.

As Elder Neal A. Maxwell wrote recently,

In today’s society, at the mere mention of the words obedience and submissiveness hackles rise and people re put on nervous alert. . . . People promptly furnish examples from secular history to illustrate how obedience to unwise authority and servility to bad leaders have caused much human misery and suffering. It is difficult, therefore, to get a hearing for what the words obedience and submissiveness really mean—even when the clarifying phrase, “to God,” is attached. [ “Not My Will, But Thine”  (Salt Lake City: Bookcraft, 1988), p. 1]

After all, we come to a university, at least in part, to cultivate self-reliance, to cultivate independence, to learn to think and act for ourselves. Didn’t Christ himself say, “Ye shall know the truth, and the truth shall make you free” (John 8:32)? Such freedom is exactly what universities are about,  especially  this one. We try very hard here to unshackle you from the bondage of ignorance and the captivity of wrong opinions. We want you to be strong and to have the most enlightened intelligence possible. We want you to be powerful and high-principled free agents.

So how do we speak of such spiritual freedom and intellectual independence in one breath only to plead with you to be submissive and  very  dependent in the next breath? We do so because no amount of university education, or any other kind of desirable and civilizing experience in this world, will help us at the moment of our confrontation with Christ if we have not been able—and are not then able—to yield, yield all that we are, all that we have, and all that we ever hope to have to the Father and the Son.

The path to a complete Christian education passes through the Garden of Gethsemane, and we will learn there if we haven’t learned it before that our Father will have no other gods before him—even (or especially) if that would-be god is our self. I assume you are all far enough along in life to be learning that great discipline already. It will be required of each of us to kneel when we may not want to kneel, to bow when we may not want to bow, to confess when we may not want to confess—perhaps a confession born of painful experience that God’s thoughts are not our thoughts, neither are his ways our ways, saith the Lord (see Isaiah 55:8).

I think that is why Jacob says to be learned—or, we would presume, to be any other worthy thing—is good  if  one hearkens unto the counsels of God. But education, or public service, or social responsibility, or professional accomplishment of  any  kind is in vain if we cannot, in those crucial moments of pivotal personal history, submit ourselves to God even when all our hopes and fears may tempt us otherwise. We must be willing to place all that we have—not just our possessions (they may be the easiest things of all to give up), but also our ambition and pride and stubbornness and vanity—we must place it all on the altar of God, kneel there in silent submission, and willingly walk away.

I believe what I am describing here is the scriptural definition of a saint, one who will “yield to the enticings of the Holy Spirit,” and “through the atonement of Christ . . . becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father” (Mosiah 3:19).

Obedience, the First Law of Heaven

As the Great Exemplar and Daystar of our lives, is it any wonder that Christ chooses first and foremost to define himself in relation to his father—that he loved him and obeyed him and submitted to him like the loyal son he was? And what he as a child of God did, we must try very hard to do also.

Obedience  is  the first law of heaven, but in case you haven’t noticed, some of these commandments are not easy, and we frequently may seem to be in for much more than we bargained for. At least if we are truly serious about becoming a saint, I think we will find that is the case.

Let me use an example from what is often considered by foes, and even by some friends, as the most unsavory moment in the entire Book of Mormon. I choose it precisely because there is so much in it that has given offense to many. It is pretty much a bitter cup all the way around.

I speak of Nephi’s obligation to slay Laban in order to preserve a record, save a people, and ultimately lead to the restoration of the gospel in the dispensation of the fulness of times. How much is hanging in the balance as Nephi stands over the drunken and adversarial Laban I cannot say, but it is a very great deal indeed.

The only problem is that  we  know this, but Nephi does not. And regardless of how much is at stake, how can. he do this thing? He is a good person, perhaps even a well-educated person. He has been taught from the very summit of Sinai “Thou shalt not kill.” And he has made gospel covenants.

“I was constrained by the Spirit that I should kill Laban; but . . . I shrunk and would that I might not slay him” (1 Nephi 4:10). A bitter test? A desire to shrink? Sound familiar? We don’t know why those plates could not have been obtained some other way—perhaps accidentally left at the plate polishers one night or maybe falling out the back of Laban’s chariot on a Sabbath afternoon.

For that matter, why didn’t Nephi just leave this story out of the book altogether? Why didn’t he say something like, “And after much effort and anguish of spirit, I did obtain the plates of Laban and did depart into the wilderness unto the tent of my father?” At the very least he might have buried the account somewhere in the Isaiah chapters, thus guaranteeing that it would have gone undiscovered up to this very day.

But there it is, squarely in the beginning of the book—page 8—where even the most casual reader will see it  and must deal with it.  It is not intended that either Nephi  or  we be spared the struggle of this account.

I believe that story was placed in the very opening verses of a 531-page book and then told in painfully specific detail in order to focus every reader of that record on the absolutely fundamental gospel issue of obedience and submission to the communicated will of the Lord. If Nephi cannot yield to this terribly painful command, if he cannot bring himself to obey, then it is entirely probable that he can never succeed  or  survive in the tasks that lie just ahead.

“I will go and do the things which the Lord hath commanded” (1 Nephi 3:7). I confess that I wince a little when I hear that promise quoted so casually among us. Jesus knew what that kind of commitment would entail, and so now does Nephi. And so will a host of others before it is over. That vow took Christ to the cross on Calvary, and it remains at the heart of every Christian covenant. “I will go and do the things which the Lord hath commanded.” Well, we shall see.

In all of this we are, of course, probing Lucifer’s problem—he of the raging ego, he who always took the Burger King motto too far and had to have  everything  his way. Satan would have done well to listen to that wisest of Scottish pastors, George MacDonald, who warned: “There is one kind of religion in which the more devoted a man is, the fewer proselytes he makes: the worship of himself” (C. S. Lewis, ed.,  George MacDonald: An Anthology  [New York: Macmillan, 1947], p. 110).

But Satan’s performance can be instructive. The moment you have a self there is the temptation to put it forward, to put it first and at the center of things. And the more we are—socially or intellectually or politically or economically—the greater the risk of increasing self-worship. Perhaps that is why when a newborn baby was brought before the venerable Robert E. Lee and the hopeful parents asked for this legendary man’s advice, saying, “What should we teach this child? How should he make his way in the world?” the wise old general said, “Teach him to deny himself. Teach him to say no.”

Often such an exercise in submission is as lonely as it is wrenching. Sometimes, in those moments when we seem to need the Lord the very most, we are left to obey  seemingly unaided. The psalmist cries out on behalf of all of us in such times: “Why standest thou afar off, Lord? why hidest thou thyself in times of trouble?” “Why art thou so far from helping me? . . . I cry in the daytime, but thou hearest not; and in the night season, [I] am not silent.” “Hide not thy face far from me; . . . leave me not, neither forsake me, O God of my salvation.” “Be not silent [un]to me” (Psalms 10:1, 22:1–2, 27:9, 28:1).

The psalmist’s plea rings most painfully of that ultimate anguish on Calvary, the cry that characterized an act of supreme submission: “My God, my God, why hast thou forsaken me?” (Matthew 27:46 and Psalms 22:1). And to a lesser degree we hear the supplication from Liberty Jail: “O God, where art thou? And where is the pavilion that covereth thy hiding place? How long shall thy hand be stayed. . . ? Yea, O Lord, how long. . . ?” (D&C 121:1–3).

We know a good deal about the abuse that Joseph and his colleagues suffered at the hands of their jailors. Furthermore, we know of Joseph’s submissive spirit at that time, choosing then of all moments to pen some of the most sublime language in holy writ—the appeal to maintain influence “only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned” (D&C 121:41). What a setting in which to speak so kindly. What a brutal context in which to bring out such compassion.

But part of the story we  don’t  remember as well is that of fellow prisoner Sidney Rigdon. Sidney was actually released from jail some two months before the Prophet Joseph and the others, but Rigdon left muttering that “the sufferings of Jesus Christ were . . . fool[ish compared] to his” ( HC  3:264).

Now it would not behoove us here in the security of our pleasant quarters to pass judgment on Brother Rigdon or anyone else who suffered these indignities in Missouri, but to say that Christ’s atoning sacrifice, bearing the weight of all the sins of all mankind from Adam to the end of the world, was foolishness compared to Brother Rigdon’s confinement in Liberty Jail smacks of that defiant and finally fatal arrogance we so often see in those who end up in spiritual trouble.

Professor Keith W. Perkins of our Church History Department has written that this moment marks the turning point for ill in Sidney Rigdon’s life (see “Trials and Tribulations: The Refiner’s Fire” in  The Capstone of Our Religion: Insights into the Doctrine and Covenants,  eds. Robert L. Millet and Larry E. Dahl [Salt Lake City: Bookcraft, 1989], p. 147). After this experience he was no longer the distinguished leader he truly had been in the early years of the dispensation. Soon Joseph Smith no longer felt him to be of use in the First Presidency, and after the Prophet’s death, Rigdon plotted against the Twelve in an effort to gain unilateral control over the Church. In the end he died a petty and bitter man, one who had lost his faith, his testimony, his priesthood, and his promises.

Joseph, on the other hand, would endure and be exalted when it was over. No wonder the Lord told him very early in his life, “Be patient in afflictions, for thou shalt have many; but endure them, for, lo, I am with thee, even unto the end of thy days” (D&C 24:8).

“Who are those arrayed in white before the throne of God?” John the Revelator is asked in his mighty vision. The answer: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14).

Sometimes it seems especially difficult to submit to “great tribulation” when we look around and see others seemingly much less obedient who triumph even as we weep. But time is measured only unto man, says Alma (see Alma 40:8), and God has a very good memory.

“Thou Hast Sought My Will”

Elder Dean L. Larsen writes of a Sabbath observing farmer who was troubled and dismayed to see his Sabbath-breaking neighbor bring in far better crops with a much higher, more profitable yield. But in such times of seeming injustice, we must remember that God’s accounts are not always settled in October (see “The Peaceable Things of the Kingdom” in  Hope [Salt Lake City: Deseret Book, 1988], p. 200).

Sometimes, too, we underestimate the Lord’s willingness to hear our cry, to confirm our wish, to declare that our will is  not  contrary to his and that his help is there only for the asking.

Note this example taken from Elder F. Burton Howard’s biography of President Marion G. Romney. I quote Elder Howard generously in summarizing this story.

In 1967 Sister Romney suffered a serious stroke. The doctors told then–Elder Romney that the damage from the hemorrhage was severe. They offered to keep her alive by artificial means but did not recommend it. The family braced themselves for the worst. Brother Romney confided to those closest to him that in spite of his anguished, personal yearning for Ida’s restored health and continued companionship, above all he wanted “the Lord’s will to be done and to take what he needed to take without whimpering.”

As the days wore on, Sister Romney became less responsive. She had, of course, been administered to, but Elder Romney was “reluctant to counsel the Lord about the matter.” Because of his earlier unsuccessful experience of praying that he and Ida might have children, he knew that he could never ask in prayer for something which was not in harmony with the will of the Lord.

He fasted that he might know how to show the Lord that he had faith and that he would accept God’s will in their lives. He wanted to make sure that he had done all he could do. She continued to fail.

One evening in a particularly depressed state, with Ida unable to speak or recognize him, Brother Romney went home and turned as he always had to the scriptures in an effort to commune with the Lord. He picked up the Book of Mormon and continued where he had left off the night before.

He had been reading in the book of Helaman about the prophet Nephi, who had been falsely condemned and unfairly charged with sedition. Following a miraculous deliverance from his accusers, Nephi returned home pondering the things which he had experienced. As he did so he heard a voice.

Although Marion Romney had read that story many times before, it now struck him this night as a personal revelation. The words of the scripture so touched his heart that for the first time in weeks he felt he had tangible peace. It seemed as if the Lord was speaking directly to him. The scripture read:

Blessed art thou, . . . for those things which thou hast done. . . . And thou . . . hast not sought thine own life, but hast sought my will, and to keep my commandments.

And now, because thou hast done this . . . I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will.  [Helaman 10:4–5]

There was the answer. He had sought only to know and obey the will of the Lord, and the Lord had spoken. He fell to his knees and poured out his heart, and as he concluded his prayer with the phrase, “Thy will be done,” he either felt or actually heard a voice which said, “It is not contrary to my will that Ida be healed.”

Brother Romney rose to his feet. It was past two o’clock in the morning, but he knew what he must do. Quickly he put on his tie and coat, then went out into the night to visit Ida in the hospital.

He arrived shortly before three o’clock. His wife’s condition was unchanged. She did not stir as he placed his hands upon her pale forehead. With undeviating faith, he invoked the power of the priesthood in her behalf. He pronounced a simple blessing and then uttered the incredible promise that she would recover her health and mental powers and yet perform a great mission upon the earth.

Even though he did not doubt, Elder Romney was astonished to see Ida’s eyes open as he concluded the blessing. Somewhat stunned by all that had happened, he sat down on the edge of the bed only to hear his wife’s frail voice for the first time in months. She said, “For goodness’ sake, Marion, what are you doing here?” He didn’t know whether to laugh or to cry. He said, “Ida, how are you?” With that flash of humor so characteristic of both of them, she replied, “Compared to what, Marion? Compared to what?”

Ida Romney began her recovery from that very moment, soon left her hospital bed, and lived to see her husband sustained as a member of the First Presidency of the Church, “a great mission upon the earth” indeed (F. Burton Howard,  Marion G. Romney: His Life and Faith  [Salt Lake City: Bookcraft, 1988], pp. 137–42).

We must be careful not to miss the hand of the Lord when it is offered, when it is his desire to assist. My daughter Mary made this point in a recent conversation, and I asked her permission to repeat it.

She was speaking of this ironic tendency to fear and avoid the very source of our help and deliverance, to retreat from rather than go toward our safety. She recalled the account in the fourteenth chapter of Matthew, when a storm arose on the Sea of Galilee and the ship containing the disciples was “tossed with waves: for the wind was contrary” (Matthew 14:24). In the midst of their anxiety, the disciples looked toward the shore and a being, a ghost, an apparition, was seen walking directly toward them.

This only increased their panic, and they began to cry out in fear. But it was Christ walking on the water toward them. “Be of good cheer,” he called out. “It is I; be not afraid” (Matthew 14:27). He was coming to help in their moment of need, and they, misunderstanding, were fleeing.

“This miracle is rich in symbolism and suggestion,” writes Elder James E. Talmage.

By what law or principle the effect of gravitation was superseded,  so  that a human body could be supported upon the watery surface, man is unable to affirm. The phenomenon is a concrete demonstration of the great truth that faith is a principle of power, whereby natural forces may be conditioned and controlled. Into every adult human life come experiences like unto the battling of the storm-tossed voyagers with contrary winds and threatening seas; ofttimes the night of struggle and danger is far advanced before succor appears; and then, too frequently the saving aid  is  mistaken for a greater terror. As came unto Peter and his terrified companions in the midst of the turbulent waters,  so  comes to all who toil in faith, the voice of the Deliverer—“It is I; be not afraid.”  [ Jesus the Christ  (Salt Lake City: The Church of Jesus Christ of Latterday Saints, 1916), p. 337]

Our Part in This Human Drama

With that image of Christ again appearing in grandeur before us, let me conclude this drama where I began. We are taught that each one of us will come face-to-face with Christ to be judged of him, just as the world itself will be judged at his dramatic Second Coming.

I close with an adaptation of an account by C. S. Lewis entitled “The World’s Last Night,” which I have commandeered and changed for our purposes here this morning. The metaphor and most of the language is Lewis’s, but the application is my own.

In King Lear (III, vii) there is a man who is such a minor character that Shakespeare has not even given him a name: he is simply called “First Servant.” All the characters around him—Regan, Cornwall, and Edmund—have fine long-term plans. They think they know how the story is going to end, and they are quite wrong. The servant, however, has no such delusions. He has no notion how the play is going to go. But he understands the present scene. He sees an abomination (the blinding of old Gloucester) taking place. He will not stand for it. His sword is out and pointed at his master’s breast in an instant. Then Regan stabs him dead from behind. That is his whole part: eight lines all told. But, Lewis says, if that were real life and not a play, that is the part it would be best to have acted.

The doctrine of the Second Coming teaches us that we do not and cannot know when Christ will come and the world drama will end. He may appear and the curtain may be rung down at any moment—say, before we have filed out of the devotional this morning. This kind of not knowing seems to some people intolerably frustrating. So many things would be interrupted. Perhaps you were going to get married next month. Perhaps you were to graduate this spring. Perhaps you were thinking of going on a mission or paying your tithing or denying yourself some indulgence. Surely no good and wise God would be so unreasonable as to cut all that short. Not  now,  of all moments!

But we think this way because we keep on assuming that we know the play. In fact, we don’t know much of it. We believe we are on in Act II, but we know almost nothing of how Act I went or how Act III will be. We are not even sure we know who the major and who the minor characters are. The Author knows. The audience, to the extent there is an audience of angels filling the loge and the stalls, may have an inkling. But we, never seeing the play from the outside (as Sister Holland has just suggested), and meeting only the tiny minority of characters who are “on” in the same scenes as ourselves, largely ignorant of the future and very imperfectly informed about the past, cannot tell at what moment Christ will come and confront us. We will face him one day, of that we may be sure; but we waste our time in guessing when that will be. That this human drama has a meaning we may be sure, but most of it we cannot yet see. When it is over we will be told. We are led to expect that the Author will have something to say to each of us on the part that each of us has played. Playing it well, then, is what matters most. To be able to say at the final curtain “I have suffered the will of the Father in all things” is our only avenue to an ovation in the end. (See “The World’s Last Night,” in  Fern-Seed and Elephants and Other Essays on Christianity by C. S. Lewis,  ed. Walter Hooper [Great Britain: Fontana/Collins, 1975], pp. 76–77.)

The work of devils and of darkness is never more certain to be defeated than when men and women, not finding it easy or pleasant but still determined to do the Father’s will, look out upon their lives from which it may seem every trace of God has vanished, and asking why they have been  so  forsaken, still bow their heads and obey.  [Paraphrased from C. S. Lewis, The Screwtape Letters  (New York: Macmillan Publishing Co., 1961), p. 39]

That it may be so in your rich and beautiful and blessed young lives—faithful to the Father in all things and to the very end—I pray in the name of Jesus Christ. Amen.

© Brigham Young University. All rights reserved.

Jeffrey R. Holland was president of Brigham Young University when this devotional was given on 17 January 1989.

Collection: Jesus Christ, Our Savior and Redeemer

Podcast: Jesus Christ, Our Savior and Redeemer

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Essay Samples on Obedience

Building a rationale obedience to authority.

You may find yourself in situations where you feel you have no other choice than to listen to and obey orders, especially when they are delivered by perceived authority. Humans have been taught to obey orders, since they were children in school, being ordered to...

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Conformity And Obedience To Authority

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By definition “Leadership is the action of leading individuals to achieve goals”. Any group certainly needs a leader to maintain order and harmony. Linking this to our dogs, our goal is to coexist with both species successfully; it is, by all means, to have a...

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Obedience In Dead Poets Society

Within the movie Dead Poets Society, obedience is one of the major topics/ ideas being discussed and specifically involving Neil Perry, a student at Welton Academy. A numerous amount of research and examinations by Stanley Milgram and Erich Fromm depict how human individuality is frequently...

Importance Of Obedience To Authority

Obedience to authority is the fundamental aspect of achieving social harmony and eliminating criminality and anarchy. Universally, the distinctive social organization has been based on that sole human behavior regardless of the divergence of factors causing it. Moreover, obedience in all its varying forms whether...

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The Concept Of Obedience To Authority

The concept of authority within the realm of social psychology has been studied in numerous experiments. Authority is the power or right to give orders, make decisions and enforce obedience. Having authority gives power to those who may abuse it. With authority comes the controversy...

Study on How Societal Roles Determine Human Behavior

Social psychologists pay attention to how people interpret situations and their impact on thoughts, feelings, and behaviors (Ross Nisbett,1991). Thus, Social psychology manifests individuals as people with fixed characteristics while also portraying individuals in a social-context showing how situational variables and roles impact behaviour. This...

The Strengths and Weaknesses of Stanley Milgram's Obedience Experiment

In 1961, A psychologist called Stanley Milgram, carried an obedience experiment. Members were recruited for the psychological study in learning. Members carried the role of a 'teacher,' which involves in reading a list of words that tested a learner's memory. Each time the learner got...

Major Psychological Theories In Milgram Obedience Experiment

It is one of the most famous studies of obedience in psychology which was carried out by Stanley Milgram (1963). Stanley Milgram, a psychologist at Yale University, piloted an experiment converging on the conflict amid obedience to authority and personal integrity. He scrutinized justifications for...

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Socrates and Obedience to the Law

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The Reasons Why People Obey: The Milgram's Experiment

Why did thousands of people obey Adolf Hitler’s orders? Why are people more likely to disobey or obey others? Researching obedience can provide answers. Milgram (1963) stated obedience is the psychological mechanism which links a person’s actions to politics. It is crucial to evaluate these...

Best topics on Obedience

1. Building A Rationale Obedience To Authority

2. Conformity And Obedience To Authority

3. Implementation Of The Leadership Plan And Obedience

4. Obedience In Dead Poets Society

5. Importance Of Obedience To Authority

6. The Concept Of Obedience To Authority

7. Study on How Societal Roles Determine Human Behavior

8. The Strengths and Weaknesses of Stanley Milgram’s Obedience Experiment

9. Major Psychological Theories In Milgram Obedience Experiment

10. Socrates and Obedience to the Law

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