Theological Term of the Week: Passive Obedience of Christ

passive obedience of Christ
“Christ’s suffering the penalty of sin and death on behalf of his people”;1 his payment “of the penalty of sin by His suffering and death, and thus discharging the debt of all His people”;2 also called penal obedience. 

• From scripture:

Christ redeemed us from the curse of the law by becoming a curse for us…. (Romans 8:3 ESV)

• From the 1689 London Baptist Confesstion: 

Chapter 11: Of Justification

1. Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.

• From Systematic Theology by Louis Berkhof:

Christ as Mediator also entered the penal relation to the law, in order to pay the penalty in our stead. His passive obedience consisted in His paying the penalty of sin by His sufferings and death, and thus discharging the debt of all His people. The sufferings of Christ, which have already been described, did not come upon Him accidentally, nor as the result of purely natural circumstances. They were judicially laid upon Him as our representative, and were therefore really penal sufferings. The redemptive value of these sufferings results from the following facts: They were borne by a divine person who, only in virtue of His deity, could bear the penalty through to the end and thus obtain freedom from it. In view of the infinite value of the person who undertook to pay the price and to bear the curse, they satisfied the justice of God essentially and intensively. They were strictly moral sufferings, because Christ took them upon Himself voluntarily, and was perfectly innocent and holy in bearing them.

The passive obedience of Christ stands out prominently in such passages as the following: Isa. 53:6; Rom. 4:25; I Pet. 2:24; 3:18; I John 2:2, while His active obedience is taught in such passages at Matt. 3:15; 5:17,18; John 15:10; Gal. 4:4,5; Heb. 10:7-9, in connection with the passages which teach us that Christ is our righteousness, Rom. 10:4; II Cor. 5:21; Phil. 3:9; and that He secured for us eternal life, the adoption of sons, and an eternal inheritance, Gal. 3:13,14; 4:4,5; Eph. 1:3-12; 5:25-27. Arminians are willing to admit that Christ, by His passive obedience merited for us the forgiveness of sins, but refuse to grant that He also merited for us positive acceptance with God, the adoption of children, and everlasting life.

Learn more:

1. Simply Put: Active and Passive Obedience of Christ
2. Justin Taylor: What’s the Difference Between the Active and the Passive Obedience of Christ?
3. Louis Berkhof: Christ’s Active and Passive Obedience
4. Nicholas Needham: Obedient Unto Death

Related terms:

• active obedience of Christ
• imputation
• justification
• penal substitution

1 From The Christian Faith by Michael Horton, page 999.

2 From Systematic Theology by Louis Berkhof.

 Filed under Salvation

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Sunday's Hymn: There Is a Land of Pure Delight

There is a land of pure delight,
Where saints immortal reign;
Infinite day excludes the night,
And pleasures banish pain.

There everlasting spring abides,
And never with’ring flowers;
Death, like a narrow sea, divides
This heav’nly land from ours.

Sweet fields beyond the swelling flood
Stand dressed in living green;
So to the Jews old Canaan stood,
While Jordan rolled between.

But tim’rous mortals start and shrink
To cross this narrow sea;
And linger, shivering, on the brink,
And fear to launch away.

O could we make our doubts remove,
Those gloomy doubts that rise,
And see the Canaan that we love
With unbeclouded eyes;

Could we but climb where Moses stood,
And view the landscape o’er,
Not Jordan’s stream, nor death’s cold flood,
Should fright us from the shore.

—Isaac Watts

Theological Term of the Week: Ordo Salutis

ordo salutis
“The order of salvation, or the way we are brought to salvation by the Holy Spirit and kept there. It encompasses effectual calling, regeneration, faith and repentance, justification, adoption, sanctification, perseverance, and glorification, all of which are received in union with Christ.”1

• From scripture:

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified (Romans 8:29-30 ESV).

• From Salvation Belongs to the Lord by John Frame, page 183: 

We should be flexible as to what goes into the ordo and what does not. The Bible itself doesn’t use the phrase ordo salutis… And Scripture does not include anywhere a list of all the events theologians typically include under that label. Myself, I think that the ordo is mainly a pedagogical device. As you go through the various items on the list, there is no consistent principle of ordering. Some items precede other items because the first comes earlier in time, the other later. That is the case with effectual calling and glorification. Other items on the list precede others because one is a cause, the other an effect, as with regeneration and faith. Still others come before others not because of temporal priority or causal priority but because of what theologians call instrumental priority, as in the relation of faith to justification. And still other pairs of events are simply concurrent or simultaneous blessings, like justification and adoption. So the order means different things: sometimes cause and effect, sometimes earlier and later, sometimes instrument and object, sometimes mere concurrence. Nevertheless, the order does bring out important relationships between these events, relationships that the Bible does set forth.

• From Systematic Theology by Robert Letham, page 613:

Paul provides a clear order in Romans 8:29-30. He moves from foreordination to calling, justification and glorification. Assuring his readers of the unbreakable chain of salvation, he stresses that those whom God has foreordained to salvation will be brought to this goal. Foreordination is based on foreknowledge—not the foreknowledge envisaged by Arminius, which is simply God’s knowledge of the future actions of his creatures, but rather his knowledge of persons. The verb [proginosko] is used not so much for advance knowledge of this or that but as the equivalent of electing love. Such people are called powerfully into fellowship with God’s Son, are justified, and are certain of glorification.

In Ephesians 1:3-14, Paul explains how our whole salvation is in union with Christ. He begins with election in eternity (v. 4), moves to foreordination to adoption (v. 5), and advances to redemption through the death of Christ (v. 7) and then the sealing by the Holy Spirit (vv. 13-14). While the underlying leitmotif is Trinitarian and consists in union, there are clearly discernible aspects that Paul treats in progressive order.

Learn more:

1. Simply Put: Ordo Salutis
2. Tim Challies: Visual Theology — The Order of Salvation
3. Louis Berkhof: The Ordo Salutis
4. Derek Thomas: The Order of Salvation
5. Kim Riddlebarger: Basics of the Reformed Faith: The Order of Salvation
6. Derek Thomas: The Ordo Salutis Lecture Series

Related terms:

• order of God’s decrees
• historia salutis

1 From Systematic Theology by Robert Letham, page 945.

 Filed under Salvation

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Do you have a a theological term you’d like to see featured as a Theological Term of the Week? Email your suggestion using the contact button in the navigation bar above. 

Clicking on the Theological Terms button above the header will take you to an alphabetical list of all the theological terms.