Obedience

Obedience occurs 12 times in 12 verses
Rom 1:5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Rom 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
[For - better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous."
By the "obedience" of Messiah here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Messiah in its obedient character. Our L-rd Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (John 10:8).
The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that legal act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Messiah, as righteous.
The change of tense from the past to the future - "as through Adam we were made sinners, so through Messiah we shall be made righteous" - delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. Romans 5:18 and the "many" of Romans 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam - Messiah) and the many whom he represented; in the former case, it is between the one head (Adam - Messiah) and the human race, affected for death and life respectively by the acting’s of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of G-d to constitute His Son a "second Adam," the Head of a new race, and as unrepentant and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how G-d repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe, is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved; this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions - namely, the human race as ruined in Adam and recovered in Messiah).]
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
2Cor. 7:15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.
2Cor. 10:5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of G-d, and bringing into captivity every thought to the obedience of Messiah;
[True knowledge makes men humble. Where there is exaltation of self, there knowledge of G-d is wanting. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Messiah," that is, to obey Messiah. The three steps of the apostle's spiritual warfare are:
1. It demolishes what is opposed to Messiah;
2. It leads captive;
3. It brings into obedience to Messiah (Romans 1:5, 16:26). The "reasoning’s" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Messiah the Conqueror.]
Heb. 5:8 Though he were a Son, yet learned he obedience by the things which he suffered;
[Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) G-d's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Matthew 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Philippians 2:6-8, "equal with G-d, but . . . took upon Him the form of a servant, and became obedient unto death". He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplining." Praying and obeying, as in Messiah's case, ought to go hand in hand.]