The Law Fulfilled, Not Abolished

    What does it mean that Jesus came not to abolish the Law but to fulfill the Law (Matthew 5:17)? What does that mean concerning the moral law, the ceremonial law, and the civil law? To say Jesus fulfilled the Law, does this mean Jesus fulfilled the moral, ceremonial, and civil law? If we say Jesus fulfilled the Law, then what does it mean that He did not abolish the Law? Are we still under the Law: moral, ceremonial and civil? So if the Law has not been abolished but fulfilled, what does that mean concerning the three uses of the Law: as a curb, a mirror and especially as a rule or guide?
    First, let us define the terms moral, ceremonial and civil law. Simply stated, the civil law is “the body of law dealing with the rights of private citizens in a particular state or nation, as distinguished from criminal law, military law, or international law.”1 In other words, civil law is the law of the state.2 Here I believe we can settle the matter that Jesus fulfilled, that is He perfectly obeyed all the civil law (Thus, as citizens of the left-hand kingdom, the kingdom of this world, we are still under and must obey all civil laws, at least to the point where they may infringe on the right-hand kingdom and would otherwise cause us to disobey God’s Law.) When man’s law infringes on God’s Law, then most certainly we are to obey God’s Law rather than man’s law as the disciples so well noted: “But Peter and the apostles answered, ‘We must obey God rather than men’” (Acts 5:29).
          As for the moral and ceremonial law, they may be defined as,

2. Moral Law and ceremonial laws. The ceremonial laws of the OT have been abolished (Cl 2:16-17), but the Moral Law (see Decalog) is in force to the end of time (Mt 5:18). The Moral Law, however, determined by the law of love (Mt 22:35-40), must not simply be identified with the Decalog as given in the OT (Ex 20; Dt 5), since that contains ceremonial elements, meant only for the Jews (e.g., Dt 5:15). The “Ten Commandments” (Ex 34:28; Dt 4:13; 10:4) must direct our conduct inasmuch as they serve the principle of love (Ro 13:8) and are restated in the NT (Mt 19:18-19; Ro 13:19). The 3d Commandment, “Remember the Sabbath day, to keep it holy,” is omitted in the NT; this shows that emphasis no longer rests on the day, but on the sanctifying through the Word (LC I 78-102).3

Simply stated, the Moral Law is the Ten Commandments. The ceremonial laws are the laws regarding the sacrificial system of the Old Testament pointing to the fulfillment of the promise in the Messiah, the Lamb of God who takes away the sin of the world.
    Again, what does this mean that Jesus came not to abolish the Law but to fulfill the Law? What do we hear from Jesus Himself? 17“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matthew 5:17-20). Jesus said He did not come to abolish (καταλύω) or invalidate the Law. Instead, Jesus came to fulfill (πληρόω) the Law, that is to continue to provide that real answer to the Law. He goes on to say whoever relaxes (λύω), that is fails to conform to the “one of the least of these commandments,” “will be called least in the kingdom of heaven.” Indeed, it is the Gospel that furnishes and presents humanity with the fulfillment the Law demands. The Gospel tells us Jesus lived as True Israel, in our place. He fulfilled God’s demand of perfection for us since we fall short of it. As Lutherans, we understand Scripture is rightly divided into Law and Gospel. The Law shows our sins. It tells us what we are and are not to do. The Law condemns. The Gospel shows our Savior. The Gospel moves us to repentance and faith.
    Again, Jesus says, 16“The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. 17But it is easier for heaven and earth to pass away than for one dot of the Law to become void” (Luke 16:16-17). Here Jesus says the Law will not become void (πίπτω), that is it will not cease nor come to an end.
    So, what does it mean that Jesus did not come to abolish but to fulfill the Law? What does it mean that the Law is not to be relaxed and that it will not cease? Is Jesus speaking about the civil law or the Moral Law or the ceremonial law or all the Law? And what does it mean that a law is fulfilled and yet not abolished? Perhaps this last question is most important because, when we get to Jesus’ Sermon on the Mountain in Matthew 5, we hear Him as He reiterates the Moral Law of the Old Testament, yet in a new way as a fulfillment of the Law of Love. As you read through Jesus’ sermon, He touches on all the commandments of the Moral Law of the Decalogue, except the Third Commandment (Remember the Sabbath day to keep it holy). Jesus covers the fulfillment of the Third Commandment at other times especially at times when He is challenged for healing on the Sabbath. He often explained in response to any activity on the Sabbath that the Sabbath was made for man not, man for the Sabbath. Thus, we may rightly understand His desire is that we observe a day of rest especially a day of rest wherein we are spiritually renewed through making use of His Word and Sacraments in the Divine Service.
           But there is more about the Law. Paul writing to the Romans says:

27Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28For we hold that one is justified by faith apart from works of the law. 29Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30since God is one—who will justify the circumcised by faith and the uncircumcised through faith. 31Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law (Romans 3:27-31).

Further Paul adds, “4For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4). And he writes, “8Owe no one anything, except to love each other, for the one who loves another has fulfilled the law” (Romans 13:8).
          To the Galatians Paul writes:

15We ourselves are Jews by birth and not Gentile sinners; 16yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 17But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18For if I rebuild what I tore down, I prove myself to be a transgressor. 19For through the law I died to the law, so that I might live to God. 20I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose (Galatians 2:15-21).

    So, how do we understand Paul’s usage of the word “law”? Kittle explains Paul’s usage as such: 

Paul starts with the traditional sense whereby the law is the OT law, though his usage is not uniform. The Decalogue is the gist of the law (Rom. 13:8ff.), but nómos comprises other laws and it may be used for a single law (Rom. 7:2). The law demands action; one does it (Rom. 2:25). It represents God’s living will. Even those who do not know the law, but do it, are “the” law to themselves (not a law of their own choosing) (Rom. 2:12ff.). The law is the one revealed will of the one God. It can thus be personified (Rom. 3:19; 7:1). On occasion the nómos may be the Pentateuch (cf. Rom. 3:21; Gal. 4:21). A figurative use may also be seen, as when Paul refers to the law of faith (Rom. 3:27).4

It seems as though Paul does not make any distinction between moral, civil, or ceremonial law; however, I do not believe that to be the case.
    When we get to Hebrews, we will see there is a distinction between the moral, civil and ceremonial law. In Hebrews we read:

 1For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3But in these sacrifices there is a reminder of sins every year. 4For it is impossible for the blood of bulls and goats to take away sins. 5Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired, but a body have you prepared for me; 6in burnt offerings and sin offerings you have taken no pleasure. 7Then I said, “Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.”’ 8When he said above, ‘You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings’ (these are offered according to the law), 9then he added, ‘Behold, I have come to do your will.” He does away with the first in order to establish the second. 10And by that will we have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:1-10).

Here in Hebrews we have a marked distinction between the ceremonial, civil, and moral law. The ceremonial law pointed to Jesus, the Lamb of God who takes away the sin of the world. Jesus fulfilled it completely. Jesus was born perfect. He fulfilled God’s demand of perfection (Matthew 5:48).
    Jesus lived in perfection, never sinning even once. Jesus identifies as us through the waters of Holy Baptism. Jesus took our sins and paid the price for our sins by suffering eternal death, hell, for us. Jesus died and defeated death by His resurrection. Thus, all the ceremonial laws reminding the sinner that the price for sin is death, that blood had to be shed, were completely fulfilled in Jesus. Indeed, although the animal sacrifices were a reminder that the price for sin is the shedding of blood and death and for forgiveness they were not a human sacrifice. The price for sin is the death of the sinner. The animal sacrifices were a reminder (Hebrews 10:4) and pointed to the one ultimate sacrifice of Christ, true man, once for all.
    Moses writes as God commanded him, “4Hear, O Israel: The LORD our God, the LORD is one. 5You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:4-5). In Matthew, Mark, and Luke we hear Jesus echoing these words in response to the question of what is the greatest commandment? “37And [Jesus] said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38This is the great and first commandment. 39And a second is like it: You shall love your neighbor as yourself. 40On these two commandments depend all the Law and the Prophets’” (Matthew 22:37-40). “29Jesus answered, ‘The most important is, “Hear, O Israel: The Lord our God, the Lord is one. 30And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” 31The second is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these’” (Mark 12:29-31). “26[Jesus] said to him, ‘What is written in the Law? How do you read it?’ 27And he answered, ‘You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself’” (Luke 10:26-27).
    In Confirmation we are taught that the summary of the commandments is love, namely the Greek understanding of agape love, that is a selfless concern for another person. Love is the fulfillment of the Law because Jesus is Love and Jesus fulfilled the Law completely. Indeed, as we understand, if we could love the Lord God with all our heart, soul, and mind, we would be able to keep all the Law. If a person could love his neighbor as himself, he would not sin against his neighbor. Our problem is that we are conceived and born in sin (Psalm 51:5). Every inclination of our hearts is evil all the time (Genesis 6:5, 8:21). No one does good, no not one (Romans 3, 10, 12). Our will has been tainted by sin, so we are unable to love as God would have us to love.
    In his writings on the Sermon on the Mount, Luther makes the following assessment:

        He is not denying that they are God’s people and that they have the Law, the fathers, and the prophets. Nor are we condemning or denying that under the pope there were Christians or Baptism or the Gospel, but we are saying: “What we have is the right Baptism and Gospel.” We protest against having to accept and approve the way they smear it all up, the way they interpret and distort it by defiling the pure doctrine with the foul and wormy, yes, the demonic addition of their cowls, tonsures, indulgences, purgatory, and sacrificial masses. This is where we set to work with our salting, to get rid of this stench and to fumigate it. So it is clear that the very dissolvers and destroyers of Law and Scripture decorate themselves with lovely titles like “Scripture” or “Gospel” or “Christian Church” and that under this pretext they have imported their maggots and corrupted everything and made it useless. And then they yell at us for attacking the Christian Church, the holy fathers, and good works!

        Now He says: “I have come not to destroy the Law but to fulfill it.” That is: “I do not intend to bring another law or a new law, but to take the very Scriptures which you have and to emphasize them, dealing with them in such a way as to teach you how to behave.” What the Gospel or the preaching of Christ brings is not a new doctrine to undo or change the Law, but, as St. Paul says (Rom. 1:2), the very same thing that was “promised beforehand through the prophets in the Scripture.” From our opponents, therefore, we accept the very same Scriptures, Baptism, and Sacrament that they have; and we do not intend to propose something new or better. All we are doing is insisting upon their proper preaching and administration and upon the elimination of anything that does not harmonize with them.

        St. Augustine interprets the word “fulfill” in a twofold manner. According to him, “fulfilling the Law” means, first, “supplementing its deficiencies” and, second, “carrying out its content in works and in life.” But the first interpretation is mistaken. All by itself, the Law is so rich and perfect that no one need to add anything to it; for the apostles themselves had to prove the Gospel and the proclamation about Christ on the basis of the Old Testament. Therefore no one, not even Christ Himself, can improve upon the Law. What can you make up or teach that is higher than what the First Commandment teaches (Deut. 6:5): “You shall love God with all your heart”? He does indeed go beyond Law and doctrine when He gives His grace and Spirit to enable us to do and keep the Law’s demands, but that is not “supplementing” the Law. And so He is not talking about that here, but about that fulfilling which takes place through teaching; similarly, by “abolishing” He does not mean acting contrary to the Law, but teaching in such a way as to subtract from it.5

    All this does not mean we can do away with the Law. We are not antinomian to say the least. We retain the Law as a reminder because if we did not have the Law, we would not know we would be sinners. If we did not know of our sin, we would not know of our need to repent, and if we did not repent, we would remain in our sin and be eternally condemned (Romans 7:7). At the same time, we know the Law does not move one to repentance. The Law by itself will lead one either to despair, believing there is no forgiveness and no salvation, or to works righteousness, believing one may in fact be able to do what the Law demands. The purpose of the Law is to show our sin. It is the work of the Gospel to lead one to repentance. It is the fact my sins have already been forgiven which moves me to confess those sins so that I might be given that forgiveness which has already been won for me on the cross by Christ. Thus, both Law and Gospel are necessary and must be preached, the Law in all its sternness and the Gospel in all its sweetness.
    What does this mean? Certainly we understand we are all subject to the civil law, the law of the land, the law that keeps peace. We are to abide by those laws which govern our daily travels including speed limits and stop signs. Not to obey such laws would lead to accidents, fines, and imprisonment. We are to abide by those laws which govern our lives in relationship with others including those what are rooted in the Ten Commandments, such as not stealing from our neighbor, not murdering, hurting nor harming our neighbor. To break such laws also leads to fines, prison and even the death penalty.
    But what about the Moral Law, the Ten Commandments? Are we still under the Ten Commandments? Jesus fulfilled the Moral Law. He kept the Ten Commandments perfectly for us in our place because we cannot. Does that mean we are no longer bound to abide by the Ten Commandments? Perhaps the answer to that question might best be “Yes” and “No.” As we know, as we stated, much of our civil law has its foundation in the Ten Commandments, such as not stealing or killing. We are under obligation to obey those commands. Yet, even if we should surmise that because Jesus fulfilled the Ten Commandments for us in our place, we still have to contend with Jesus’ Sermon on the Mount (or Hill) from Matthew 5 in which He proclaims to us the Ten Commandments in, shall we say, a new, fuller and loving way. Jesus speaks of our righteousness exceeding that of the scribes and Pharisees warning us not only to not murder but also to not be angry with our brother (Matthew 5:21-22). He warns us that we commit adultery not simply by an act but also by looking lustfully (the eye causing one to sin) (Matthew 5:27-29). He warns against swearing false oaths (Matthew 5:33-36) and against revenge (Matthew 5:38-42). He speaks of loving our neighbor and our enemy (Matthew 5:43-47) and ultimately of being perfect which we know is completely beyond our capability. What Jesus gives us in His sermon is the Moral Law, but not as the Ten Commandments.
    Again, what does this mean? Jesus fulfilling the Law and not abolishing the Law means we are no longer under the curse of the Law. We are not expected to fulfill what Jesus has already fulfilled. Although God’s demand continues to be perfection, Jesus was perfect for us in our place. Just because the Law has been fulfilled and perfectly kept by Jesus does not abolish the Law because there are those who are outside the faith who continue to be under the Law and will be under the Law until such time that the Holy Spirit works faith in their heart so they know they cannot be saved by their obedience to the Law.
    As Christians, because the Lord loves us, because Jesus lived for us, took our sins, suffered, died, and rose for us, gives us faith, forgiveness and life, our desire as a response of faith is to live lives of obedience. Our desire is to live lives as priests in the priesthood of all believers. Our desire is to serve God by serving others. Our desire is to be living sacrifices for the Lord, imperfectly as we may. This active obedience is what we call the third use of the Law. It is a rule or guide for our lives. The Law is for our Sanctification, and this Sanctification is a result of our Justification.
    Certainly, as Lutherans who believe we are justified by God’s grace through faith apart from works of the Law, we understand we are made just and right in God’s eyes by God Himself. This justification is an accomplished act done for us and coming to us from outside of us. It is God who justifies. As was stated earlier, our nature is that we are conceived and born in sin (Psalm 51:5). Every inclination of our hearts is evil all the time (Genesis 6:5; 7:21). No one does good, no not one (Romans 3:10,12). Our will has been tainted by sin, so we are unable to be the people God would have us to be. Our nature is that, in and of ourselves, we cannot accept Jesus (1 Corinthians 12:13). We can only reject Him (Romans 7:16-20). Because we are conceived and born in sin, we are spiritually blind, spiritually dead, and enemies of God. Just as a person cannot choose to be born so, we cannot choose to be born again. Just as a drowning person or a dead person cannot save himself or herself, so we cannot save ourselves. Any salvation must come from outside of us. It must come from someone who is sinless and alive.
    Jesus is God in flesh, truly human, truly Divine. Jesus had to be God in order to be born in perfection. He had to be human in order to be our substitute. As God, although He was born in perfection, He set aside full use of His divine attributes. He lived a perfect life. He obeyed all of God’s laws perfectly never disobeying even one. He fulfilled God’s demand of perfection. Yet, in fulfilling God’s demand of perfection, He did not abolish God’s demand. Indeed, God’s demand continues to be that we are perfect. By faith in Jesus which comes from outside of us, given to us by Him through His Word, which does and gives what it says, or through the water and His Name in the Sacrament of Holy Baptism, His life becomes our life as He substitutes Himself for us giving us His righteousness and taking our sin. Thus, when we stand before God, He no longer sees us as sinners but as His righteous children. Therefore, through the justifying work of Jesus living perfectly for us in our place and paying the price for our sins, we stand before God in perfection fulfilling His demand. This justification, this fulfillment is an accomplished fact. It is done for us and given to us from outside of us and declared to us by the authority of the Word of God.
    Now that we have been justified before God, we strive to live lives of faith, lives worthy, if you will, of the gifts God has given, and this living of life is what we call sanctification. When it comes to our sanctification, we also understand we get it right when we point to the Holy Spirit. It is the Holy Spirit who works the good works God has prepared in advance for us to do (Ephesians 2:10) in and through us which is our life of obedience, third use of the Law talk. It is also this obedience talk which has us cautious because we never want to give the impression that our obedience comes from us nor is accounted as anything for our justification.
    Jesus has fulfilled the Law completely for us in our place, but He has not abolished the Law. While it is most apparent that the Law remains because there are those who remain outside the faith, the Law is necessary for Christians as well. The purpose of the Law is to show our sins. As Christians this side of heaven we continue to be sinner/saints; thus, we need the Law not only as a guide (third use of the Law) but also as a curb and a mirror. For if we did not know we are sinners, we would not know to repent. If we did not repent, our sin would remain on us (1 John 1:8,9) and we would be eternally condemned. If we as Christians still need the Law, then we might rightly surmise the Law is especially needed for those outside the faith. For those outside of the faith the Law is especially needed because apart from Jesus they remain eternally lost. Those outside the faith have no understanding of sin, repentance and forgiveness. Those outside the faith have no part in Jesus, in His life, nor in His perfection; thus, they stand before God in their sin which is condemnation; thus, they need to hear the Law so they can know what is sin. They also then need to hear the Gospel which is what motivates repentance and forgiveness. To hear the Law without the Gospel may lead either to despair, thinking there is no use or salvation, or to works righteousness, thinking one might actually be able to keep the Law and thus justify themselves.
    Again, the Law must continue to be preached to Christians lest we fall into believing we are no longer sinners and no longer sin. Indeed, the life of the sinner is a life of repentance and forgiveness. The Law continually points us to our sin and our need to repent so that we are forgiven, and with forgiveness is life and salvation. Therefore, Christians who continue in their faith life stand before God clothed in Jesus’ robes of righteousness, perfect and holy being seen by God as having fulfilled the Law; thus, no longer being under the Law.
    Unfortunately, the way this pans out in our modern American society and faith life is similar to what Luther was speaking about to Rome in his day. There are those of American Evangelicalism, as it may be called, who believe the Gospel which they define simply as the death and resurrection of Jesus. They believe this Gospel is what is to be proclaimed to unbelievers calling them to repent and make a decision for Jesus. After one makes a decision for Jesus, then they are to live a life of obedience, of servitude to the Law of God. This understanding is a confusion of Law and Gospel, of Justification and Sanctification, and neuters the very Word of God which comes from outside a person affecting faith, forgiveness and life. Thus, the American Evangelical will believe his or her faith is something which must come from inside themselves either through some emotional feeling or sense of God speaking to them. Then he or she is to act on that sensation and be obedient to God, thus, fulfilling the Law. Notice how it is backwards. He or she is saved by his or her own action, and then he or she must do something in order to have assurance of his or her own salvation. In essence what is believed is that one must fulfill the law of God in order to be saved. And the Word of God then is simply a guide to help one fulfill the Law, nothing more, nothing less.
    As Lutheran Christians we believe the authority and power of the external Word of God, the external Word of God which does what it says and gives the gifts it says it gives. We believe God’s Word and the Word of Jesus Who completely fulfilled all the Words, Laws, demands, and promises of God and Who gives that fulfillment to us so that the Law is no longer demanding. Rather, our desire as children of God is to strive, with only the help and by the power of the Holy Spirit working lives of faith in and through us. We desire to live as priests in the priesthood of all believers, being living sacrifices in our vocations, and serving God by serving others. We are no longer under the Law. but we willingly obey the Law as a response of faith as God works good works in and through us. Again, we always get it right when we point to Jesus.
    Thus, it is most certainly true that Christ has fulfilled the Law and not abolished it. He has completely and utterly fulfilled all the demands of the Law, and He freely gives us His fulfilled life so that we are no longer under the demands of the Law. He has not abolished the Law because the Law continues to serve the purpose of pointing out sin so that the Gospel of sins forgiven might move all to repent and be given forgiveness. Thanks be to God and to Him be the glory.

1 The American Heritage Dictionary of the English Language, Houghton Mifflin Company, Boston, ©1969, p. 246. 

2 For our purposes we are not making any distinction between civil law as in the law between citizens and criminal law as in the law between citizens and the state.

3 Lutheran Cyclopedia, Concordia Publishing House, St. Louis, MO, ©1954, p. 344

4 Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 652). Grand Rapids, MI: W.B. Eerdmans. 

5  Luther, M. (1999). Luther’s works, vol. 21: The Sermon on the Mount and the Magnificat. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 21, pp. 68–69). Saint Louis: Concordia Publishing House.