“But when the time had fully come, God sent His Son, born of a woman, born under the law, to redeem those under the law, that we might receive our adoption as sons.” — Galatians 4:4–5 (BSB)
“For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the One man the many will be made righteous.” — Romans 5:19 (BSB)
“God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.” — 2 Corinthians 5:21 (BSB)
“For we do not have a High Priest who is unable to sympathize with our weaknesses, but One who was tempted in every way that we are, yet was without sin.” — Hebrews 4:15 (BSB)
In His life, Jesus loved the Lord His God with all His heart and loved His neighbor as Himself (Matthew 22:37–40). He never transgressed a single command. As the Second Adam, He succeeded where the first failed, fulfilling the covenant of obedience (Romans 5:19). This righteousness is imputed to believers by faith, as part of our justification.
In His death, Jesus fulfilled the Law’s penalty. The Law demands death for sin (Ezekiel 18:4), and Jesus, though sinless, bore our guilt as the Lamb of God. He satisfied the justice of God (Romans 3:26) and opened the way for mercy to flow freely.
Article XV of the Thirty-Nine Articles declares: “Christ in the truth of our nature was made like unto us in all things, sin only except… who fulfilled the Law for us.”
J.C. Ryle wrote: “The Lord Jesus has not only paid the Law’s penalty, but He has also obeyed its precepts. He is our Substitute not only in death, but in life.”
Dr. Michael Horton, a Reformed Anglican theologian, explains: “Jesus not only died for our sins; He lived for our righteousness. His active obedience—His sinless life—is as essential to our salvation as His death.”
This is why Christ is called our Righteousness (Jeremiah 23:6). In Him, the demands of the Law are not relaxed, but fulfilled—in both justice and mercy. As a result, believers are no longer under condemnation, for the Law’s requirements have been met in Christ (Romans 8:3–4).
This fulfillment also gives new meaning to the moral Law. No longer a means of condemnation, the Law becomes for us a guide in Christ, teaching us how to live in gratitude and holiness. Through Christ’s obedience, the Law is not abolished—it is glorified.
Irenaeus saw Jesus as the perfect embodiment and fulfillment of the Law.
St. Augustine of Hippo (354–430 AD): “The Law was given that grace might be sought; grace was given that the Law might be fulfilled. Christ did both—He gave the Law and fulfilled it in us.” — Sermon 131
Augustine taught that Jesus fulfilled the Law’s purpose and its demands.
St. Cyril of Alexandria (c. 376–444 AD): “Christ did not reject the Law, but fulfilled it in righteousness. By doing so, He set us free from its condemnation.” — Commentary on Luke, 6
Cyril emphasized both the obedience and liberating power of Christ’s fulfillment.
St. Athanasius (c. 296–373 AD): “He came not to destroy the Law, but to fulfill it—by being both the Law-keeper and the sacrifice it required.” — On the Incarnation, 20
An Anglican Catechism (Expanded) offers over 350+ Scripture-based answers to the core truths of the Christian faith. Each entry includes biblical texts, theological insight, and reflections from historic and contemporary Anglican voices. Rooted in the classical tradition, it is designed for teaching, discipleship, and spiritual formation.
An Ancient Worship Movement invites readers into the rich, historic worship of the early Church rediscovered through the Anglican tradition. This book calls believers into a deeper, Spirit-filled encounter with Christ through timeless practices.
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