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The word moral relates "to principles of right and wrong in behavior." Morality means "a doctrine or system of morals..particular moral principles or rules of conduct" (Webster). (1)
In this lesson we will consider the system of morality that Jesus gave to the human family. Our generation has heard of "the new morality" of the hedonist and godless pleasure seekers. The perceptive soul soon recognizes their code to be neither new nor moral. Rather, it is the old immorality parading under the fictitious name of morality. This is done to wrap a cloak of respectability around its vile and ugly body.
The code of moral conduct introduced by Jesus was new in two senses. It was a system never before known by man. But it was also a system quite different than any previous code.
The World To Which Jesus Came
To appreciate His morality, we must first acquaint ourselves with the world of Jesus' day. Among the Jews a cold, heartless legalism prevailed. In his letter to the Romans, Paul chastised the Jewish brethren for their hypocrisy. "Wherefore thou art without excuse. For wherein thou judgest another, thou condemnest thyself, for thou that judgest dost practice the same thing" (Rom. 2:1). "Thou who gloriest in the law, through thy transgression of the law dishonourest thou God?" (Rom. 2:23). The entire twenty-third chapter of Matthew is devoted to our Lord's scathing rebuke of Pharisaic Judaism. Woe after woe is heaped upon those leaders whose religion made them like "whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness" (Matt. 23:27). To such pretenders the Lord said, "Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?" (Matt. 23:33).
Outside the Hebrew community, the morals of Gentile Rome prevailed. The degrading influence of idolatry and perverted human wisdom drew men farther and farther away from God's standard of righteousness. "Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts and creeping things."
Wherefore God gave them up in the lusts of their hearts unto uncleanness..For this cause God gave them up unto vile passions..God gave them up unto a reprobate mind.being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity, whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, unmerciful." (Rom. 1:22-31).
The Romans themselves agreed to his assessment:
Virgil wrote "Right and wrong are confounded.."
Tacitus said: "All was one delirium of hate and terror..He who had no foe was destroyed by his friend." "The greater the infamy, the wilder the delight."
"It was an age of sheer, utter terror," wrote Seutonius
"The earth no longer brings forth any but bad men and cowards." "No guilt or deed of lust is wanting, since Roman poverty disappeared," said Juvenal.
Paul "laid to the charge of both Jews and Greeks, that they (were) all under sin There (was) none righteous, no not one" (Rom. 3:9-10).
God had granted men long generations to demonstrate by their own failure, that fact that they could not save themselves from the clutches and stain of sin. They could not improve their moral situation by wisdom or effort. In that dreadful plight, the world was prepared to receive Messiah and his new morality.
Jesus and the Law
The Son of God did what no man before or since has done. He kept the Law of God without a single infraction. The Apostle reminded his contemporaries that Jesus "did no sin, neither was guile found in his mouth" (I Pet. 2:22). Early on in his ministry, he announced, "Think not that I came to destroy the law and the prophets; I came not to destroy, but to fulfill" (Matt. 5:17). Having fulfilled every aspect of the law, he took "it out of the way, nailing it to the cross" (Col. 2:14).
"But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises" (Heb.8:6). His new covenant covers the entire spectrum of human conduct, whether it be public or private, toward God or man, worship or conduct.
Christ Has A Law
Contrary to the thinking of some, Jesus has given us a law of righteousness. To James it is "the perfect law, the law of liberty." To be blessed, we must be a doer of His law (Jas. 1:25). To Paul, it is "the law of the Spirit of life in Christ Jesus" by which we must walk (Rom. 8:2-4).
We Are Not Under a Law System
However, Christ does not save us by a legal system such as Moses' Law. "By the works of law shall no flesh be justified in his sight" (Rom. 3:20). Along with Paul we know, "that a man is not justified by the works of the law, but through faith in Jesus Christ" (Gal. 2:16). "If righteousness is through the law, then Christ died for nought" (Gal. 2:21). Having demonstrated man's inability to save himself by any system or means of human achievement, Paul concludes, "we reckon therefore that a man is justified by faith apart from the works of the law" (Rom. 3:28). Thus the great theme of the gospel is, "by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works that no man should glory" (Eph. 2:8-9).
Having saved us by grace, the Lord expects us to deny "ungodliness and worldly lust, (and that) we should live soberly and righteously and godly in this present world." (Tit. 2:12). Our motivation is not just a fear of punishment or a hope of physical rewards. Jesus said, "If ye love me, ye will keep my commandments" (John 14:15).
Principles and Precepts
Rather than a great number of prohibitions and specific commandments, Jesus gave us a few basic principles by which to measure each option and deed. That which is commonly called the Golden Rule regulates thousands of hard decisions relating to human relations. "All things therefore whatsoever ye would that man should do unto you, even so do ye also unto them: for this is the law and the prophets" (Matt. 7:12). When weighing any action, we are reminded, "whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (I Cor. 10:31). When contemplating any question of worship or religious practice, we must "not.go beyond the thing which are written" (I Cor. 4:6). In the realm of dress and public manners, Christians are to "adorn themselves in modest apparel, with shamefastness and sobrietyprofessing godliness through good works" (I Tim. 2:9-10).
A Heavier Responsibility
Such a system of principles places a much heavier responsibility upon the individual and his own conscience than did the old law. One was born a Jew, he had no choice in the matter. Everyone who becomes a Christian does so by personal decision. Under Moses, every detail of conduct was spelled out, much as we parents do for our younger children. In Christ we are granted the privilege to weigh many points in our own minds and draw our own conclusions in light of those God-given principles. How much should I give to God? To the Jew, Moses prescribed a tenth (Lev. 27:30). To us Jesus says, "give as you have prospered" (I Cor. 16:2), and as you have purposed in your heart (II Cor. 9:7), "for God loveth a cheerful giver."
There Are Moral Absolutes
Lest we be mistaken, we clearly affirm that there are moral absolutes in Christ's system. Paul reminds us "thou shalt not commit adultery, thou shalt not kill, thou shalt not steal." (Rom. 13:9). But we must recognize the relatives that leave us to determine when, where, and to what degree we are obligated. How oft shall we pray? How much shall we give? What shall be the style of our hair, our beard, our dress, and many other similar matters.
A More Demanding System
Christ's morality is more demanding than that of the Old Covenant. While Moses proscribed specific sinful acts, Christ sought to eliminate the very root of the problem from the human heart. Moses said "Thou shalt not kill," but Jesus forbade being angry with ones brother, since anger always precedes violence and murder. If there is aught between us and our neighbor, it must be resolved at once. Even worship must wait for the reconciliation (Matt. 5:21-24). The Old Law forbade adultery. Jesus forbids the lustful look that prepares the mind for the sinful act (Matt.5:27-28). Moses warned against breaking ones oath. Jesus said, "Swear not at all" (Matt. 5:33-34). The Law said, "love thy neighbor, and hate thine enemy." Christ said, "Love your enemies and pray for them. That ye may be sons of your Father who is in heaven." (Matt. 5:43-45).
Attributes of Christ's Moral System
Christ's morality is revealed exclusively in the Scriptures. Neither nature, history nor philosophy can provide a code of conduct that meets the needs of all nations. "It is not in man that walketh to direct his steps" (Jer. 10:23). Whatever we do in word or in deed must be done in the name of the Lord (Col. 3:17). The wise disciple will hear the words of Jesus and do them (Matt. 7:24). It is the words of Jesus that we will answer to in the day of judgment (John 12:48). Nothing in the history of the race has come remotely near the revealed moral code of Jesus. John Locke correctly said, "To give a man full knowledge of true morality, I would send him to no other book than the New Testament".
His morality calls upon men to be like Christ and his heavenly Father. Peter tells us that Christ left us "an example, that (we) would follow his steps" (I Pet. 2:21). Paul challenges us to imitate him as he imitated Christ (I Cor. 11:1). The very name "Christian" suggests one that is like the Christ. The Lord himself said, "Ye therefore shall be perfect, as your heavenly Father is perfect" (Matt. 5:47). Thus his morality calls for godliness, i.e., to be like God (Tit. 2:12).
The morality of Jesus is to be lived, not just debated and theorized. Philosophers and theologians often delight in speculation and theorizing with no thought of practical application. Our Lord demands that we be "doers of the word, and not hearers only" (Jas. 1:22). The man who only hears the word deludes himself. Jesus concluded his epochal Sermon on the Mount by saying, "Not everyone that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven" (Matt. 7:21).
This moral code is universal and age lasting. The human race, being of a common origin, having a common set of problems and facing a common destiny, it is both reasonable and necessary that there be a common standard of righteousness by which all are to be judged. "We shall all stand before the judgment-seat of God..(and) each one of us shall give account of himself to God" (Rom. 14:10-12). Thus the Lord's gospel is commissioned to be preached to every creature on the earth (Mark 16:15). Therefore "God.commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained (Jesus)" (Acts 17:30-31).
Christ's moral code is based on two great fundamentals. When asked which was the greatest commandment, Jesus responded "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second, like unto it is this, thou shalt love thy neighbor as thyself" (Matt. 22:36-39). To love God ultimately, demands that everything we say or do is subordinated to his holy will. For above all else we desire to please him. Thus, a Christian seeks first God's kingdom and righteousness in every activity of life (Matt. 6:33). We deny ourselves, take up our cross and follow him (Matt. 16:24). Loving him, we gladly keep his commandments (John 14:15).
Loving our neighbor as ourselves demands that we seek his best interest always. We will reflect an unconquerable good will towards him all things. Every social contact will be carried out with this noble aim in mind. "Love worketh no ill to his neighbor: love therefore if the fulfillment of the law" (Rom. 13:10).
His morality demands "mercy, and not (just) sacrifice" (Matt. 12:7). Even as God has shown compassion and mercy in forgiving us, so must we reflect the same toward our fellow man who falls short of God's standard. "Judgment is without mercy to him that hath showed no mercy" (Jas. 2:13). The self-righteous will rush to stone the fallen sinner, the Christ-like person helps them to rise again even as Jesus did the woman taken in adultery (John 8:1-11).
Jesus' moral system is based upon grace, mercy and another chance. Under Moses' law, the man who violated the Sabbath died without mercy (Num. 15:32-36). Under Christ, "If we confess our sins, he is faithful and righteous to forgive us our sins.." (I John 1:9). We too, must be willing to forgive our brother "seventy times seven"; i.e., our mercy must know no end (Matt. 18:21-22).
Christian morality sees the body as essentially good. The ancient Greeks viewed the body as essentially evil, a prison-house of the soul (Plato). We glorify God in our bodies (I Cor. 6:20). We present our bodies unto God as living sacrifices (Rom. 12:1). We will have a resurrected body in eternity (I Cor. 15:42-44). This being the case, we are not to conclude that just because a given thing brings pleasure to the body it is sinful. To the contrary, unless it is forbidden by God in precept or principle, we are free to enjoy the pleasures of life. This is the opposite of the ascetic view of Catholicism and many Protestant groups that all common pleasures are evil and therefore forbidden: that punish the body and deny it even the ordinary joys of life such as marriage, comfortable clothing, beds, and pleasant foods. Paul reminds us that all such "severity to the body" is not of any value against the indulgence of the flesh" (Col. 2:23). Thus, Christ's moral code allows us to enjoy every lawful happiness and joy of life. Thus, marriage is to be held in honor (Heb. 13:4). All foods are to be received with thanksgiving (I Tim. 4:3-4). We are to "rejoice in the Lord always" (Phil. 4:4). There is room for wholesome entertainment, games, parties and celebrations without sin or shame.
Our morality is one of self-restraint and control. Earlier we noted that ours is not a legal system of salvation by works, rather one of grace. By giving us principles by which to measure our conduct, the Lord granted unto us a far greater measure of autonomy than ever before. As a full-grown man, I am expected to exercise self-control in my moral life (II Pet. 1:6). Now, I strive for a high level of conduct, not just because there is prohibition, but because I am God's child and must act becomingly to my station. Many immature saints crave a list of dos and don'ts. Preachers are often pressured to tell them just how long the skirt should be, or how many dollars to give. "To ask for such a list is the easy way out. But rules only draw boundaries; they do not give directions. They may keep people from going astray, but they don't lead anyone anywhere." (2) With Paul, we then will "buffet our bodies, and bring them into subjection (I Cor. 9:27). We do not depend on someone else to regulate our lives. Rather by the help of God's Holy Spirit we put to death the sinful deeds of the body (Rom. 8:13).
This morality insists that I think not just of myself, but of how my conduct might affect others. To the Romans Paul wrote, "Destroy not with thy meat him for whom Christ died" (14:15). Again "Let not then your good be evil spoken of (14:16). "It is good not to eat flesh nor to drink wine, nor to do anything whereby thy brother stumbleth" (14:21). Should we forget this rule and sin against the brethren and wound their conscience when it is weak, (we) sin against Christ (I Cor. 8:12). There is no room for a reckless selfishness in Christ.
Christian morality gives God the glory for victories won. We have no righteousness of our own, only that "which is through faith in Christ" (Phil. 3:9). All of our attainments are like filthy rags before our Judge (Is. 64:6). "By the grace of God I am what I am" (I Cor. 15:10). Never will we brag or boast of our attainments or what we have done more than others. But for his grace, we might be the drunkard, prostitute or convict.
The morality of Jesus looks to heaven for its ultimate reward. Jesus taught "Lay not up for yourselves treasures upon the earth.. But lay up for yourselves treasures in heaven.." (Matt. 6:19-20). "Our citizenship is in heaven; whence also we wait for a Savior." (Phil. 3:20). We desire a better country, that is a heavenly" one.for (God) hath prepared for (us) a city" (Heb. 11:16). It sometimes happens that the lot of the Christian is hard in this life. It may be suffering or sorrow, persecution or poverty, even untimely death. The skeptic chides, "Where is your God?" But we are taught that whatever our reward be here, we can expect "in the world to come eternal life" (Mark 10:30). So we rejoice in the beatitude, "Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised" (Jas. 1:12).
The Lord's moral system proclaims a final day of judgment when all wrongs will be righted, and all that has been sown in this life shall be reaped (Gal. 6:7). "He hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained" (Acts 17:30). That judgment will expose the secrets of men (Rom. 2:16). "We must all be made manifest before the judgment seat of Christ; that each one may receive the things done in the bodywhether it be good or bad" (II Cor. 5:10). There is a vain mind that thinks because a man escapes severe penalties in this life, he has beaten the system. In that awful day, he will hear his doom, "Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels" (Matt. 26:41). The righteous will hear his Master say "Come ye blessed of my Father, inherit the kingdom prepared for you." (Matt. 25:34).
Truly, the moral code of Jesus has stood the test of time. Men of every nation and rank have praised its grandeur. No other code has equaled its power to reform and elevate men and nations. It is as relevant for modern man as it was for the first century peasant. It is from heaven, not from men. It's heavenly origin presupposes an Author of infinite mind and unlimited knowledge; totally just, right and good.
With David we sing:
"The law of Jehovah is perfect, restoring the soul:
The testimony of Jehovah is sure, making wise the simple.
The precepts of Jehovah are right, rejoicing the heart;
The commandment of Jehovah is pure, enlightening the eyes.
The fear of Jehovah is clean, enduring forever;
The ordinances of Jehovah are true, and righteous altogether.
More to be desired are they than gold, yea, than much fine gold;
Sweeter also than honey and the droppings of the honeycomb.
Moreover by them is thy servant warned;
In keeping then there is great reward" (Psalms 19:7-11).
FOOTNOTES
1. Webster's Seventh New Collegiate Dictionary. (Springfield, Mass., G. & C. Merriam Co. 1969).
2. David King, The Good News About Sex. (Cincinnati, St. Anthony Messenger Press, 1979).
OTHER BOOKS CONSULTED
3. William Barclay, The Letter to the Romans. (Philadelphia, The Westminster Press, 1957).
4. ____________, Ethics in a Permissive Society. (London, Fontana Books, 1972).
5. Tyron Edwards, The New Dictionary of Thoughts. (New York, Standard Book Company, 1936).
6. Frank S. Mead, The Encyclopedia of Religious Quotations. (Westwood, New Jersey, Fleming H. Revell Co., 1965).
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