Lecture Seven: A Sample of Biblical Christian Ethics
I. Old Testament Ethics
A. Introduction To Old Testament Ethics
1. Initial comments
a. The OT, as a whole, is more concerned than the NT with laying out moral duties
b. The Pentateuch (Torah) reveals God’s law for regulating all areas of human life
c. The Decalogue (the 10 Commandments) is the heart of God’s moral law revealed in
the Pentateuch
2. Relation to the NT
a. The OT lays the foundation, structure, and content for God’s revelation of true moral
right (holiness, righteousness) and true moral wrong (sin, wickedness,
corruption)
b. The NT deals mainly with maintaining proper interpretation of God’s moral standards
(true moral judgment and holiness), and with reconciling sinners to God despite falling
short (saving sinners)
c. The NT does not change God’s moral standards. It does not redefine holiness or sin
• NT instruction on moral life is built upon what is revealed in the OT
• There are many ethical principles, standards, and instructions assumed in the NT that
are explained most fully in the OT
• Example: The meaning of holiness, and the sanctity of human life, sex, family, work
and material ownership
• The NT reaffirms, but the OT is where God most clearly reveals how vital it is that we
understand all true morality is based on God’s character—God’s HOLINESS
3. Kinds of “law” in the OT: There are 3 different sorts of law in the OT. They are all divine
(revealed by God), but there are differences in scope (to whom it applies), duration (how long it
applies), and purpose (what it is meant to achieve)
a. The ceremonial law (worship rituals, sacrifices, dietary codes, priestly garments)
Scope — Only for Israel in the OT
Duration — Discontinued in the NT
Purpose — To symbolize (prepare for) holiness
b. The civil law (building codes, rights of inheritance, boundary lines)
Scope — Only for Israel as a civil-religious theocracy
Duration — Only while Israel was a self-ruled theocracy
Purpose — To protect holiness
c. The moral law (standards required for conformity to God’s character)
Scope — For all men
Duration — For all time
Purpose — To practice holiness
4. The nature of God’s MORAL LAW as revealed in the OT
a. At the heart of all God’s moral standards is one overriding requirement: “be holy
because I YHWH your God am holy” or You are to be holy because I,YHWH, am holy”
b. God cannot order or approve what is wrong, not because he is weak, but because he
cannot act or set standards that are not consistent with himself
(1) The OT focuses (more than the NT) on revealing God’s moral character
(2) In the NT, Jesus announces he is not giving a new law but has come to “fulfill” the
law already revealed in the OT (Mt 5:17)
(3) Jesus did “not come to abolish,” replace or change God’s moral law revealed in the
OT (Mt 5:17)
(4) Note how Jesus could only be referring to the OT moral law—not to the OT
ceremonial or civil law
B. The 10 Commandments
1. Introduction to the 10 commandments
a. Structure and substance
(1) The ethical “systems” covered before have to do with the structure of Christian ethics
(2) The 10 commandments give us substance of Christian ethics—the thing itself
(3) Example: Like the difference between a bottle (structure) and what it contains
(substance)
b. How it fits the triangle of Christian ethics
(1) Note how the 10 commandments (substance) fit the triangular shape (structure) of
Christian ethics
(2) The vertical dimension: relations with God
1st —no other gods—sanctity of ultimate allegiance
2nd—no graven images—sanctity of God’s image
3rd—no name in vain—sanctity of God’s authority
(3) The fulcrum (horizontal & vertical): relations with time
4th—keep the Sabbath—sanctity of time (work/leisure)
(4) The horizontal dimension: relations with others
5th—honor parents—sanctity of governing relationships
6th—no murder—sanctity of human life
7th—no adultery—sanctity of marriage
8th—no stealing—sanctity of property
9th—no false testimony—sanctity of truth
10th—no coveting—sanctity of motives
c. The 10 commandments are the heart of a complex system
(1) Much more than simple rules, but categories of moral responsibility
(2) They are at the heart of a much more complex system of moral legislation
(3) Each commandment is elaborated and built upon throughout the rest of scripture
Lecture Eight: A Sample of Biblical Christian Ethics (Cont.)
I. Old Testament Ethics
B. The Ten Commandments (Cont.)
2. Exposition of the 10 commandments
NOTE: STUDENTS WILL NEED TO MEMORIZE THE 10 COMMANDMENTS
FOR THE MIDTERM EXAM
a. Right relations with God (Ex 20:2-7)
=======================FIRST COMMANDMENT======================
“I am YHWH . . . You shall have no other gods besides me” (Ex 20:3)
Concerns: Sanctity of Allegiance to God
(1) The first commandment focuses on the substantive (or internal) worship of God
(2) It demands exclusive allegiance
(3) This is the heart of any substantive morality. Our moral values depend on what we worship
(4) The first commandment assures the foundation of all true morality, because true morality is
conformity to the will and character of the one true God
(5) The first commandment rules out:
Atheism (we must believe God exists)
False gods (we must have YHWH as our God)
Polytheism (we must have YHWH alone as our God)
=====================SECOND COMMANDMENT======================
“You shall make no graven image” (Ex 20:4-6)
Concerns: Sanctity of Perceiving God
(1) The second commandment focuses on the formal (or external) worship of God
(2) It aims at perverting a true perception of who he is
(3) Why is this so important? Because:
A true image of God is essential for true worship
A true image of God is essential for true morality
A perverted image of God perverts moral and spiritual understanding by shifting our
point of focus away from God himself to something that is not God
(4) Any artificially devised representation of God is deficient:
It can never be God himself (so it diverts our attention from God)
It can never be accurate (so it perverts our understanding of God)
It can never express God’s personal nature (so it diminishes love for God)
It can never be a work of God (so it preempts God’s revelation of himself to us with our
efforts to reveal God to ourselves)
(5) God warns to take the second commandment seriously because he is “jealous.” Why?
Does not mean God is envious of the success of others
God’s jealousy is part of his love
Our perception of God affects our personal & moral relationship with God
And our personal & moral relationship with God truly matters to God
======================THIRD COMMANDMENT=======================
“You shall not misuse the name of YHWH (personal name) your God” (Ex 20:7)
Concerns: Sanctity of God’s Authority
(1) The third commandment focuses on the verbal worship of God, which includes avoiding
misapplication of God’s moral and spiritual authority
(2) This comes from understanding what is meant by the “name” (Hebrew: “sheym”) of God. In
the OT, the name of God refers to:
God’s moral authority (Ps 147:4; Ex 23:21)
God’s righteous power (Ps 20:1)
God’s moral character (Ex 34:5–6, 14; Ps 5:11; Ps 22:22)
God’s moral standards (Dt 28:58; Mi 4:5)
God’s moral judgment (Jer 25:29)
God’s moral reputation (Ex 9:16; Pv 22:1)
God’s holy moral presence, or “glory” (Ex 20:24; 33:19; Dt 12:11, 21)
God’s moral blessing (Nu 6:27)
(3) The third commandment takes aim at claiming of divine authority or approval for anything
that does not truly come from God
(4) It also prohibits trivializing reverence for God by using his name for little or no purpose
(5) Why is this important? Because how we use God’s name signifies:
Our moral-spiritual allegiance
Understanding of who God is—his character, his moral standards
Moral respect (love) for God
(6) The third commandment assures the integrity of promises and commitments:
It is the basis of oaths, vows, and promise-giving where confidence in the integrity of the
parties involved is essential
It provides the foundation on which to build public confidence in civil law (even now)
Where there is no respect for God’s name, the sanctity of an oath is left without firm
foundation, and confidence in the moral integrity of commitments dissipates
Moral authority is replaced with coercive power to hold others “to their word”
Lecture Nine: A Sample of Biblical Christian Ethics (Cont.)
I. Old Testament Ethics
B. The Ten Commandments (Cont.)
2. Exposition of the 10 commandments (cont.)
b. Right relations with time/work/leisure (Ex 20:8-11)
=====================FOURTH COMMANDMENT======================
“Remember the Sabbath day” (Ex 20:8)
Concerns: Sanctity of Work/Leisure/Time
(1) Three aspects (ceremonial, spiritual, moral)
(a) Ceremonial aspect:
Fixes rest period to be (at least) 1 in 7
Justified by God’s example in his work of creation
(b) Spiritual aspect:
Requires faith in God’s ability to meet our needs if we do not “do all we can”
Not working requires faith that God will provide despite our taking time to rest
Ensures time for worship and fellowship
(c) Moral aspect:
Ensures work does not replace God as ultimate source of allegiance & trust
Prevents harm to others by demanding too much work time
(i) Those who work for us (employees)
(ii) Those who need our non-working time:
Family members
Neighbors
Guests
The needy
God’s people
God Himself
Prevents us from destroying ourselves by our work
(i) Spiritual/moral health—rest/worship renews and realigns our moral
perspective
(ii) Physical health—rest and recreation
(2) The primary purpose of a Sabbath is rest, then worship
(a) The Hebrew literally means “rest”
(b) The justifying example of God at Creation is about rest
(3) How do we “remember” (observe) the Sabbath day? When are we doing enough?
(a) More an attitude of respect for God’s lordship over time than a rigid rule
(b) “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27)
(c) Different kinds of Sabbaths are given in the OT
(d) Exceptions are allowed where Sabbath observance conflicts with human welfare due
to some emergency or higher calling:
Serving food (but only as truly necessary)
Worship or making worship arrangements
Healing or tending the sick
Rescuing people or animals in distress (acts of mercy)
Defending against attack
b. Right relations with others (Ex 20:12-17)
======================FIFTH COMMANDMENT=======================
“Honor your father and your mother” (Ex 20:12)
Concerns: Sanctity of Governing Relationships
(1) Why “honor”? Why not “obey”?
(a) Hebrew (cahbed) means: relational weight, respect, reverence or deference
(b) Does not require absolute obedience because, while held in very high regard in
relation to one’s self, the will and wishes of parents must not rival or replace the will and
authority of God
(c) In the NT, the command for children to “obey” their parents is qualified by “in the
Lord” (Eph 6:1)
(2) Duty to honor parents is unconditional, but the Bible also shows that duty to obey parents is
conditional
The 5th commandment obligates children to “honor” parents with no exceptions
Duty to “obey” is restricted in 2 ways:
#1 Obeying God. “Children, obey your parents in the Lord” (Eph 6:1)
#2 Reaching maturity. “A man will leave his father and mother and be united with his
wife” (Gen 2:24)
(3) Is the only commandment with a promise
(a) The immediate reference was to the stability and strength of Israeli society in the
Promised Land
(b) Enduring social/moral aspect:
Ensures stable family life
Ensures intergenerational stability and strength of society
Military power only provides a degree of external strength; the internal strength of a
society is primarily derived from the inter-generational respect for authority and
social stability produced by a strong and healthy family life
======================SIXTH COMMANDMENT=======================
“You shall not murder” (Ex 20:13)
Concerns: Sanctity of Human Life
(1) The meaning of “murder” (Hebrew: ratzach):
(a) Refers to the intentional taking of innocent human life
(b) Associated with the phrase “shedding innocent blood”
(2) It does not apply to the following:
Killing animals
(i) Cruelty to animals shows disrespect for God’s creation, and would be inconsistent
with his character
(ii) But men are given stewardship authority over all animal life (Gn 1:28), and God
specifically authorized the killing of animal life for food (Gn 9:3) and sacrifice (Gn 4:4)
Defending one’s home against burglars at night (Ex 22:2)
Accidental killings (Dt 19:5)
State execution of those deserving a death penalty (Gn 9:6)
Killing in morally justified war
Obeying unique orders given by God:
(i) Sacrifice of Isaac (Gn 22:1-18)
(ii) Eradication of the Amalekites (1 Sm 15:3)
