Principles of Conduct - Introductory Questions: What about Polygamy and Divorce?

I am still working through the first chapter of Murray's work entitled Principles of Conduct. The first chapter is entitled "Introductory Questions" and he appears to be managing some potential objections or problems prior to diving into his main subject.

On pages 14-19 he tackles a tough question. 

Here is the issue: Does the Bible really have ONE ethical standard for mankind from beginning to end? Is there not, possibly, one ethic that was expected for Old Testament believers and a different ethic for New Testament believers?

In answering this question he addresses the apparent inconsistency between the Testaments on the subjects of polygamy and divorce. 

I appreciate Murray's willingness to not step around a hard issue.  He goes right at it.  

Polygamy and Divorce

He says "Monogamy is surely a principle of the Christian ethic.  Old Testament saints practiced polygamy." [p. 14]

He says even more bluntly "polygamy and divorce were practiced without overt disapprobation...in the Old Testament period." [p. 14]

He says "The polygamy and divorce with which we are now concerned would meet with the severest reproof and condemnation in the New Testament; but in the Old Testament there appears to be no overt pronouncement of condemnation and no infliction of disciplinary judgment." [p. 15]

In answering this problem, Murray turns to the New Testament text in which Jesus, when speaking on the subject of divorce, tells the Pharisees that "Moses because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so [Matt 19:8]."

Murray extracts from this text a principle, which he also applies to polygamy, that God may "permit" or "tolerate" certain behaviors which He does not necessarily "legitimate." 

To put it in Murray's own words "Men were permitted to take more wives than one, but from the beginning it was not so. Sufferance there indeed was, but no legitimation or sanction of the practice [p. 17]."

Murray admits this is not a comfortable or easy conclusion. It is hard to wrap our minds around the fact that God deals very severely in both Testaments with many sins, many which we might view as "small" matters, but when it comes to this big issue of polygamy and divorce, there appears to be a strange permissiveness.

Again, Murray addresses this and says simply "It is not ours to resolve all difficulties in our understanding of God's ways with men. It is not ours to understand some of the patent facts of God's providence."

Murray also reminds his readers that believers under the Old Testament did not have all the privileges which we enjoy in the New Testament era, particularly the fuller and complete revelation of the Bible and the extent of the gracious influences of the Holy Spirit. 

Murray concludes this section of this chapter by pointing out that the issues of polygamy and divorce do not, therefore, suggest a fundamental difference in ethics between the two testaments. Rather, "the underlying premiss is that there is a basic agreement between the Old Testament and the New on the norms or standards of behavior..." [p. 19].

APPLICATION

This section made me wonder about what sorts of cultural sins might be going on among the people of God today which the Lord is "tolerating" but not "legitimizing." While we do have the privilege of a completed Bible, we are nevertheless still suffering from various degrees of "hardness" of heart. We are not fully sanctified. And we live in a culture that must make many practices appear "normal" which God Himself would not approve of. 

Our study of Biblical ethics may actually discover some of these areas, and suggest that our lives need to change. Will we be prepared to do so? Will we change the way we live to match the standards set in Scripture, or will we argue that "everyone else" (including most Christians) are doing it...so it must be okay? 

Principles of Conduct by John Murray - Introductory Questions: What is Ethics?

Chapter 1 of Murray's book Principles of Conduct is entitled "Introductory Questions."

There is always a temptation in reading books like this to jump ahead to the "issues" he will tackle in later chapters. But in a book like this one, if we miss the introduction, we may miss some important pieces of the foundation of biblical ethics. 

This chapter requires the reader to pay attention. It could probably be improved with some formatting so as to break it up into several organized chunks. The actual "introductory questions" flow with only the smallest break in the text to show he is moving on to a new question. For the sake of this blog, I'm going to tackle each of the questions as an individual post.

CHAPTER 1: INTRODUCTORY QUESTION 1

The first question he deals with is "What is ethics?" Alongside this question is a second one: What is biblical ethics? Or, to put it another way, "What is the study of biblical ethics?"

Murray examines the Greek words used in the New Testament for "ethics" or words similar to that. He shows that, at the root, ethics is concerned with a "way of life" or "manner of life" or "conduct" or "behavior." 

That said, he makes several qualifying statements to be sure we are clear about what is meant by ethics and the study of biblical ethics. For example, he says that:

1) Biblical ethics is about more than outward behavior. Rather, "biblical ethics has paramount concern with the heart out of which are the issues of life [p.13]." In other words, ethical behavior, according to the standard of God's Word, is not only a matter of what we DO, but WHY we do it. 

2) Biblical ethics is not simply concerned with isolated actions of individuals, but the relationship of all those actions together. I guess I would compare this to keys on a piano. Each key may be in tune. But ethics is concerned about how all those keys work together to play a song.

3) Biblical ethics also looks at the relationship of individuals to society itself. Murray calls it "individuals in their corporate relationships." Again, I would now compare this to a piano playing as part of an orchestra.

4) Finally, he reminds us that biblical ethics cannot simply be about the sum total of behaviors in society, because individuals are imperfect.  He says "we find inconsistency and contradiction in the holiest of men in the most sanctified society."

Having gone through these qualifications, an examination of the words themselves, and several references to Scriptures in which the relevant words are used, Murray concludes with this definition:

"The biblical ethic is that manner of life which is consonant with, and demanded by, the biblical revelation."

Here, then, is his starting point for this book. The "ethics" he has in mind is not what people actually DO per se, but what we OUGHT to do. He is looking not at behavior (which is faulty) but "standards of behavior which are enunciated in the Bible for the creation, direction, and regulation of thought, life, and behavior consonant with the will of God [p. 14]."

Personal Application: We live in a society that places much value on the concept of a "role model." We talk about public figures as being good or bad role models. We talk about parents as role models. We talk about being a good role model for others. But if people are faulty (and we know that we are) then the practice of continually comparing ourselves to others, over generations, will likely take us further and further from the real pattern we should be following, which is the Word of God. 

I suggest that one of the greatest dangers among Christians is that we look merely to the patterns of behavior established by our most popular public figures (pastors, authors, conference speakers). They may be good men and women. They may have much knowledge, many degrees, significant accomplishments and a seemingly spotless public record. But they (like us) are flawed. And we don't necessarily know in what areas of life they are most unlike the original pattern found in God's Word. 

Murray's definition of ethics reminds me that I'm not to draw my sense of "ethics" by comparing myself to others, but by comparing myself to Scripture. 

Principles of Conduct by John Murray - The Preface

Does the Bible have a different ethic for humanity in the Old Testament vs. the New Testament? Was there a different ethic at work in the Garden of Eden before sin entered our world? Has the Lord modified and adjusted His ethical demands over the years so that what was good and proper in one era might no longer be good now?

The question we are asking is fundamentally this:  Have the rules changed over time? And, if so, might we rightly conclude that the rules are continuing to change.  Maybe the ethic with which we were brought up isn't in operation now. Could it be maintained that something was evil for one generation, but could be good for another generation? 

Though the specific questions above are not asked in Murray's preface, it is clear that this is what he is trying to address. He puts his cards on the table in his opening words:  "One of the main purposes of the lectures and of this volume is to seek to show the basic unity and continuity of the biblical ethic [p. 7]."  Unity and continuity. In other words, fundamentally the same throughout history.

He explains that, while the Bible unfolds God's revelation in an historical, linear fashion; that does not mean that the underlying ethic is changing or developing. He argues for, what he calls, "the organic unity and continuity of divine revelation [p. 7]."

A case in point are the 10 commandments. He calls them the "core of the biblical ethic." But he points out that these commandments did not pop into existence at Sinai with Moses.  Rather, they were "relevant from the beginning." And as such, "do not cease to have relevance" today. 

For some this may be considered a radical thought. The concept that the 10 commandments have any relevance today is not frequently taught in our churches. Murray will deal with this throughout the volume, but especially later in the book in a chapter about The Law and the Gospel.

Murray also points out the fact that in studying the ethics of the Bible, we are not talking about studying how people lived in response to God's declared ethic.  The Bible does expose us to much history and biography. But we are not specifically concerned with the individual responses to God's revelation, but rather with the revelation itself. He says "we must not gauge the content or intent of revelation by the measure of the response given by men [p. 8]."

I would point out that this fact is one that skeptics of the Bible often miss. They allude to various behaviors of the characters of the Bible and thus argue that God is not good. But they are missing the point. In fact, one of the strongest arguments for the inspiration of Scripture is that the Bible does not seek to cover up the unethical behavior of its heroes. Rather, their failings prove the pronouncements of God's Word that "all have sinned and fallen short of the glory of God."

Finally, in his preface, Murray addressed what some have called the "mythological character" of the opening chapters of Genesis (the creation story). Liberal scholars have asserted that Genesis 2-3 do not tell us true history. They say it is allegory, or myth, or just illustration - but not to be believed as a true historical account. Murray makes it clear that this perspective "the present writer does not believe." 

In fact, Murray states boldly that "it is the conviction of the present writer that a mythological interpretation is not compatible with the total perspective which the biblical witness furnishes. To state the case positively, the concreteness of Genesis 2 and 3, as historically interpreted, is thoroughly consonant with the concreteness which characterizes the subsequent history of Old Testament revelation." 

In other words, Murray believes in a literal "Garden of Eden."  He believes in a historical man and woman named "Adam" and "Eve." He believes the information they were given in the garden to be true. If we throw out Genesis 2 and 3 as historical, then we may equally dismiss the rest of Bible history as allegory, story or fiction as well. 

This conviction is one upon which Murray will build in the following chapter.  He believes, and I think he is right, that within the Creation account we can discover certain "Creation Ordinances" which God revealed right at the beginning about how man is to live in this world. The whole question of how we ought to live can be traced back to the Creation account. 

Thus Murray lays the groundwork for his study. Those who wish to argue with some of his positions on ethics in subsequent chapters will need to start here. He is following a logical line of thought. He tells us where he is starting. 

This is a refreshing change from the "meme" argument culture we live in.  By that I mean that we think by posting a random quote, opinion or idea...that we are arguing for our cause.  I would suggest this is a mistake. This is nothing but short-cut philosophy, an easy escape from real thinking and merely a way to avoid the hard work of intelligent discussion.  

Henry Ford once said that "thinking is the hardest work there is, which is probably the reason why so few engage in it."

Ethics requires thinking. And Murray seems prepared at the outset to help us do this work. 

Principles of Conduct - by John Murray: A Study

You've heard it.  You've probably said it.

"That's SO wrong!"

"What is the matter with people these days?"

"My life is so messed up!"

"Our world has gone crazy."

Sometimes the world we live in feels like a broken machine.

But what if the problem ISN'T SIMPLY the world we live in.  What if...just maybe...we are doing this thing called "life" wrong. What if the very things we are doing, the choices we are making, the priorities we have embraced and the values we accept are, in fact, the main problem with our lives? What if we are living wrong?

That is a question worth asking, and it is a question that Professor John Murray is essentially asking in his classic treatment of the subject of ethics in Principles of Conduct.

I have decided to take up this book again and work through it.  I say "work" through it because it is not an easy read.  I agree with the assessment of one of the reviewers of this book who called it "Not a light book, not an easy book, it is an important book."

That being said, the Southern Presbyterian Journal called it "...one of the most outstanding contributions in the field of Christian ethics that we have come across in a long time."

Professor John Murray (1898 - 1975) was a native of Scotland, studied theology under men such as J. Gresham Machen and Geerhardus Vos at Princeton, and taught at Westminster Theological Seminary for over 30 years.

Principles of Conduct began as a series of 5 lectures given at Fuller Theological Seminary in California in 1955.  It was first published in 1957.  I believe it is still in print and can be bought on Amazon.

What I appreciate most about Murray's style in this book is that he is not afraid to tackle the tough questions about the ethics of the Bible. He does not gloss over textual difficulties. He is rigorous in his commitment to a consistent Biblical Ethic.

He goes where many modern preachers are not willing to go because such a deliberate statement of Biblical truth would step on the toes of too many churchgoers today.

Topics he addresses include:

• Marriage
• Labor
• The Sanctity of Life
• Truth
• And several more

My plan is to take each section and chapter and think through them again. As Murray brings us back to a Biblical ethic, it will demand that I look at my life afresh. Rather than blaming others or circumstances for my problems, maybe (just maybe) it is the way I have been living. These thoughts, therefore, are mostly for the good of my own soul. I'm happy, however, for others to come along for the ride.

The book is 265 pages long and divided into a preface, 10 chapters and 5 appendices. Some chapters are longer, and will probably require multiple blog posts to cover them.

When I look at what is going on around us in our culture. When I hear what people are saying about their lives and about "life" in general. When I observe the methods being used to communicate political and moral ideas. All these things tell me we NEED to hear what this book has to say.

Christians need to hear what this book says. I'm convinced that churches, in general, are not teaching the fundamentals of living found in this work.  Or if they are teaching them...they are not being heeded. If nothing else, I believe I need to hear them again myself.

The WORD which they HEARD

In medicine we have a general term to describe the situation where a person cannot properly absorb nutrients from their food.  We call it a "malabsorption syndrome."  There are many types of this disorder.  For example, one specific type of malabsorption syndrome occurs when a person lacks a protein, known as 'intrinsic factor', needed to absorb vitamin B12.  This is known as pernicious anemia.  It used to be fatal, but today it is easily treated with B12 injections or supplementation.

The Bible speaks about a sort of spiritual malabsorption syndrome too.  Jeremiah the prophet warned the people of God who "have ears but do not hear (Jeremiah 5:21)."  Jesus spoke to His disciples who failed to grasp the significance of His miracles and said "Do you not yet perceive nor understand...having eyes, do you not see?  And having ears do you not hear (Mark 8:17-18)?"

The letter to the Hebrews offers a very sobering statement along the same lines as the texts quoted above.  In speaking about the Israelites who failed to trust in the Lord's power to save them, and died in unbelief, we are told:

 "the Word which they heard did not profit them, not being mixed with faith in those who heard it (Hebrews 4:2)."

While it is always true that the unbeliever does not savingly profit from the Bible (1 Corinthians 2:14), it is also true that the believer can go through periods of spiritual malabsorption as well.  Christians may read the Bible without profit.  Christians can listen to sermons and not grow.  Our ears can grow dull.  Our hearts grow hard.

How many times might the phrase "the Word which they heard did not profit them" rightly be applied to the Christian?  Devotions that were lifeless.  A Sunday school class that was ignored.  A good book that was read without any benefit at all.  A sermon that never strengthened the soul.

Why don't we profit from the Word?

This is a practical question and should be of concern to every Christian.  Not profiting from the Word is a serious condition.  There is no supplement that can substitute for Scripture.  

Sometimes we don't profit from the Word because we avoid it.  We skip church.  We neglect Bible reading.  We don't attend opportunities where the Word of God is being opened or taught. or discussed.  Thus we do not profit.  When a Christian, not otherwise hindered by Providence, fails to regularly attend upon opportunities to be in the Word, it should be no wonder that we do not profit by it.

But often I think we fail to profit from the Word simply because we allow ourselves too little time with it.  We don't prepare for it.  We rush through it.  We forget it.  No wonder that we do not profit from the Word.   Profiting from the Word takes work.  There is praying work that must be done.  There is an enemy to the growth of our soul that needs to be battled with.  There are many distractions that press hard on our time and to which we must work to say "no."  

We should take the warning to heart.  "The Word which they heard did not profit them."  

But we should also take the warning to the Lord.  Christ can awaken the dull heart.  The Spirit can quicken the cloudy mind.  The Psalmist often calls upon God to revive him ("revive me according to your justice....revive me according to your Word...revive me according to your judgments...revive me, O Lord, according to your loving kindness (Psalm 119:149-160)."