Christianity and Ethics: A Handbook of Christian Ethics

by Archibald B. D. Alexander

In estimating the Ethics of Israel the fact that it was a preparatory stage in the revelation of God's will must not be overlooked. We are not surprised, therefore, that, judged by the absolute standard of the New Testament, the morality of the Old Testament must be pronounced imperfect. In two respects at least, in intent and extent, it is deficient.

(1) It is lacking in Depth. There is a tendency to dwell upon the sufficiency of external acts rather than the necessity of inward disposition. At the same time, in the Psalter and prophecy inward purity is recognised.[20] Further, the character of Jehovah is sometimes presented in a repellent aspect; as in the threatenings of the second commandment; the treatment of the children of Achan and the Sons of Korah; the seeming injustice of God, implied in the complaint of Moses, and the protests of Abraham and David. But again there are not wanting more kindly features of the Divine Being; and the Fatherhood of God finds frequent expression. Though the penal code is severe, a gentler spirit shines through many of its provisions, and protection is afforded to the wage-earner, the dependent, and the poor; while the care of slaves, foreigners, and even lower animals is not overlooked.[21] Again, it has been noticed that the motives to which the Old Testament appeals are often mercenary. Material prosperity plays an important part as an inducement to well-doing. The good which the pious patriarch or royal potentate contemplates is something which is calculated to enrich himself or advance his people. But here we must not forget that {51} God's revelation is progressive, and His dealing with man educative. There is naturally a certain accommodation of the divine law to the various stages of the moral apprehension of the Jewish people. Gradually the nation is being carried forward by the promise of material benefits to the deeper and more inward appreciation of spiritual blessings.

(2) It is lacking in Scope. In regard to universality the Hebrew ideal, it must be acknowledged, is deficient. God is usually represented as the God of Israel alone, and not as the God of all men, and the obligations of veracity, honesty, and mercy are confined within the limits of the nation. It is true that a prominent commandment given to Israel and endorsed by our Lord runs thus: 'Thou shalt love thy neighbour as thyself.'[22] But the extent of the obligation seems to be restricted by the context: 'Thou shalt not avenge nor bear any grudge against the children of thy people.' It is contended that the word translated 'neighbour' bears a wider import than the English term, and is really applicable to any person. The larger idea is expressed in vv. 33, 34, where the word 'stranger' or 'foreigner' is substituted for neighbour. And there are passages in which the stranger is regarded as the special client of God, and is enjoined to look to Him for protection.

The Jews were not in practice, however, faithful to the humanitarianism of their law, and, in keeping with other nations, showed a tendency to restrict divine favours within the limits of their own land, and to maintain throughout their history an attitude of aloofness and repellent isolation which even amounted to intolerance towards other races. In early days, however, the obligation of hospitality was regarded as sacred.[23] Nor must we forget that, whatever may have been the Jewish practice, the promise enshrined in their revelation involves the unity of mankind; while several of the prophecies and Psalms look forward to a world-wide blessing.[24] In Isaiah we even read, 'God of the whole earth shall He be called.'[25]

{52}

The stream of preparation for Christianity thus flowed steadily through three channels, the Greek, the Roman, and the Jew. Each contributed something to the fullness of the time.

The problem of Greek civilisation was the problem of freedom, the realisation of self-dependence and self-determination. In the pursuit of these ends Greece garnered conclusions which are the undying possessions of the world. If to the graces of self-abasement, meekness and charity it remained a stranger, it gave a new worth to the individual, and showed that without the virtues of wisdom, courage, steadfastness and justice man could not attain to moral character.

The Roman's gift was unbending devotion to duty. With a genius for rule he forced men into one polity; and by levelling material barriers he enabled the nations to commune, and made a highway for the message of freedom and brotherhood. But, intoxicated with material glory, he became blind to spiritual good, and in his universal toleration he emptied all faiths of their content, driving the masses to superstition, and the few who yearned for a higher life to withdrawal from the world.

The Jewish contribution was righteousness. Not specially distinguished by intellectual powers, nor gifted in political enterprise, his endowment was spiritual insight, and by his dispersion throughout the world he made others the sharers of his inheritance. But his tendency was to keep his privilege to himself, or so to load it with legal restrictions as to bar its acceptance for strangers; and in his pride of isolation he failed to recognise his Deliverer when He came.

Thus, negatively and positively, by failure and by partial attainment, the world was prepared for Him who was the desire of all nations. In Christ were gathered up the wisdom of the Greek, the courage of the Roman, the righteousness of the Jew; and He who came not to destroy but to fulfil at once interpreted and satisfied the longings of the ages.