active obedience
“Jesus Christ’s fulfillment of the law on behalf of his people.”1 Also called preceptive obedience.
- From scripture (See quote from John Owen below for more explanation.):
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. (Romans 5:18-19 ESV)
- From the Westminster Confession of Faith, Section 11, Chapter 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 any thing 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 the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.
- From The Imputation of the Obedience of Christ Unto the Law Declared and Indicated by John Owen:
…[O]ur Saviour himself expounds this “fulfilling of the law,” by doing the commands of it, Matt.5:19. Wherefore, the Lord Christ as our mediator and surety fulfilling the law, by yielding perfect obedience thereunto, he did it for us; and to us it is imputed.
This is plainly affirmed by the apostle, Rom.5:18,19, “Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous.” The full plea from, and vindication of, this testimony, I refer unto its proper place in the testimonies given unto the imputation of the righteousness of Christ unto our justification in general. Here I shall only observe, that the apostle expressly and in terms affirms that “by the obedience of Christ we are made righteous,” or justified; which we cannot be but by the imputation of it unto us. I have met with nothing that had the appearance of any sobriety for the eluding of this express testimony, but only that by the obedience of Christ his death and sufferings are intended, wherein he was obedient unto God; as the apostle says, he was “obedient unto death, even the death of the cross,” Phil.2:8. But yet there is herein no colour of probability. For,- (1.) It is acknowledged that there was such a near conjunction and alliance between the obedience of Christ and his sufferings, that though they may be distinguished, yet can they not be separated. He suffered in the whole course of his obedience, from the womb to the cross; and he obeyed in all his sufferings unto the last moment wherein he expired. But yet are they really things distinct, as we have proved; and they were so in him who “learned obedience by the things that he suffered,” Heb.5:8.
(2.) In this place, [Rom.5] “hupako-e”, verse 19, and “dikaiooma”, verse 18, are the same,— obedience and righteousness. “By the righteousness of one,” and “by the obedience of one,” are the same. But suffering, as suffering, is not “dikaiooma”, is not righteousness; for if it were, then every one that suffers what is due to him should be righteous, and so be justified, even the devil himself.
(3.) The righteousness and obedience here intended are opposed “tooi paraptoomati”,—to the offence: “By the offense of one.” But the offense intended was an actual transgression of the law; so is “paraptooma”, a fall from, or a fall in, the course of obedience. Wherefore the “dikaiooma”, or righteousness, must be an actual obedience unto the commands of the law, or the force of the apostle’s reasoning and antithesis cannot be understood. - (4.) Particularly, it is such an obedience as is opposed unto the disobedience of Adam,—“one man’s disobedience,” “one man’s obedience;”—but the disobedience of Adam was an actual transgression of the law: and therefore the obedience of Christ here intended was his active obedience unto the law;—which is that we plead for.
- (1.) It is acknowledged that there was such a near conjunction and alliance between the obedience of Christ and his sufferings, that though they may be distinguished, yet can they not be separated. He suffered in the whole course of his obedience, from the womb to the cross; and he obeyed in all his sufferings unto the last moment wherein he expired. But yet are they really things distinct, as we have proved; and they were so in him who “learned obedience by the things that he suffered,” Heb.5:8.
Learn more:
- Got Questions: What is active obedience? What is passive obedience?
- Simply Put Podcast: Active and Passive Obedience of Christ
- Tabletalk Magazine: The Twofold Obedience of Christ
- R. C. Sproul: Jesus Not Only Died for Us, He Lived for Us
- R. C. Sproul: Jesus Is Our Righteousness (video)
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