Page 39 - Biblical Ethics Course

Third, biblical ethics is transformational. The ethical life described in the Bible is one that is energized by
something more profound than mere behavior conformity. Rather, biblical ethics stems from the inner life, what
the Bible calls the heart. It is an ethic generated by a law written on the heart (Jer.31:31-33) and the animating
impulses of the indwelling and sanctifying Spirit (Gal 5:22-25) This is fundamentally an internal rather than
external ethic (Matt 5:27-28;6:1). It goes beyond mere conformity to a written code (Matt. 23:25-28).

Fourth, the ethics of the Bible is countercultural. It is “against the grain.” Whereas the surrounding culture
conducts its life largely in ways that result from the fall, those who are in a covenant relationship with God are
called upon to conduct their lives according to the new identity that flows from that gracious relationship
(Exo.19.5; 1 Pet. 2:9) This does not mean rejection of existing cultural values but radical assessment and, if
necessary, replacement of those values in light of the kingdom into which believers have been drawn by God’s
grace.

Fifth, biblical ethics has an integrative character. Reaching into every corner of human living, the system of ethics
taught in the Bible touches belief and conduct (Rom. 12:1) private behavior and public morality. This characteristic
is due to the saving framework in which believers now live—they have been given a wholly new identity. Their
ethical life therefore cannot be set off from other aspects of living.

Finally, there is a sixth element of biblical ethics: its eschatological character. Biblically, ethics is shaped and
motivated by what God has done in Christ and what he promises to do in the future. The new age longed for in
the Old Testament has dawned in Jesus, but it has not yet been brought to full completion. Followers of Christ
pursue holiness by looking back and by looking forward. We look back to what God has done, sending his Son,
uniting us to Christ, and placing his Spirit within us. And we look forward to what God will do, as Christ returns a
second time to execute justice and finally redeem his people. (https://www.esv.org/resources/esv-global-study-
bible/biblical-ethics-an-introduction/)

Biblical Ethics of the Old Testament

God wanted a community characterized by his own values and priorities.
God wanted his people to consecrate themselves. The surrendered life,
which distinguishes the religion of Israel, was one of activity and
purpose. The conduct of life was to be different from other nations.
The faith of the Israelites expressed itself in conduct. It was
demonstrated by lives of obedience (Ex 19:5), both ceremonial and moral. Submission and consecration to
God must be reflected in Godlike conduct toward those who are around us (Jas 2:17; 1 Jn 4:20). As David
said, “Trust in the Lord, and do good” (Ps 37:3).

Priestly and holy

4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto
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myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own
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possession from among all peoples: for all the earth is mine: and ye shall be unto me a kingdom of priests, and
[a]
a holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19: 4-6 ASV)

This is a crucial passage, for it is a hinge between the redemptive history of the Exodus and the law and
covenant texts that follow. In these verses God gives to Israel an identity and a mission, which is the basis for the
ethical demands of the law. And behind both stands the redemptive action of God himself. So, by way of preface
to all the detailed legislation to follow, the fundamental ethical principle is that God’s requirements depend,
first, on what God himself has done and second, on who Israel is.

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