Page 42 - Biblical Ethics Course

25:38, 42–43, 54–55; Deut. 15:15). There are narrative examples of the same principle at work (e.g., 1 Sam
11:12–13; 30:22–25).

Imitation of Yahweh. God’s action for Israel was not just the motive for obedience, but also the model for it.
Obedience was “walking in the way of the LORD.” In Deut. 10:12–19 this motive of imitation (vv. 17b–19) is
added to the motive of gratitude (v. 15). In the narratives we have a reference to David’s imitation of “God’s
kindness” (2 Sam 9:3). In the Psalms imitation of God’s ethical characteristics is inculcated through the regular
celebration of them, and occasionally by a direct comparison between the ethical qualities of Yahweh and those
of the righteous person (as in the parallel Psalms 111 and 112; note vv. 3, 4, 5 and 9 in each).

Human good. Obedience to the law is not only a duty, but is constantly buttressed by the “utilitarian”
consideration that it will produce the greatest happiness of the greatest number. This is the thrust of the
exhortations in Deut. (Deut. 4:40; 5:33; 6:24–25; 30:15–20). The king’s social justice will bring blessing and
prosperity to the whole nation (Ps 72). Conversely, endemic social evil will produce economic, ecological, and
political disaster (Hos 4 and the prophets passim). The psalms that praise the law are far removed from legalistic
rule-book morality. Rather, they rejoice in obedience as the means of maintaining and enjoying that righteous
relationship with God that leads to the greatest personal freedom and social health (Ps 1; 19; 119). The
Wisdom writings evince a similar outlook (Prov 3:5–10; 11:17; 14:34).
The laws show some definite priorities in their scale of values:

(i) Life matters more than property. Thus, no offense involving property (theft, fraud, etc.) was punishable by
death in normal Israelite judicial procedure. Nor could a murdered life be given a mere cash value by allowing
the murderer off with a fine (Num 35:31–34).

(ii) Persons matter more than punishments. Contrary to popular belief, the lex talionis was designed to limit
vengeance and protect the criminal from excessive punishment. It was probably a principle stated in stark terms
that were not meant to be literally applied. Physical punishment (beating) was strictly controlled to preserve the
dignity of the offender (Deut. 25:1–3). Imprisonment was not prescribed for any offense. Physical mutilation was
almost entirely absent (25:11 being the single, remote exception).

(iii) Needs matter more than rights and claims. There was an ethos in Israelite law, clearest in Deuteronomy,
that even in a matter where one had a legal right or claim, one had to act with consideration for the needs and
feelings of the other party. Sometimes this ran counter to the whole custom of the ancient world, as in the
granting of asylum to runaway slaves (Deut. 23:15–16). Sometimes it protected the dignity of the weakest and
most vulnerable, such as debtors (Deut.24:10–13) or female captives (Deut.21:10–14). It put human physical
18
need above strict property rights (Deut.23:24–25; 24:19–22).

Patriarchal Ethics. Though Scripture reveals no specific code of ethics prior to Israel’s receiving the Mosaic
law on Mt Sinai, the necessity for moral obedience had been clear from the first. Adam’s status under the
original “covenant of works”. Abraham’s great-grandson Joseph then stands as an example of
steadfastness, resisting the temptation to adultery as a sin against God (Gen.39:9), and loving his
undeserving brothers (Gen 50:21).

Mosaic Ethics. Exodus tells the story of how God hears the cry of His people, delivers them from Egyptian
bondage, and leads them to freedom. In response to their adoption by God as his chosen people (Ex 19:5),
the Israelites at Sinai promised, “All that the Lord has spoken we will do” . Moses then proceeded to reveal

18 Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids,
MI: Zondervan Publishing House, 1997), 585–593.

41