Principles of Conduct: Aspects of Biblical Ethics

by John Murray

This classic study by theologian John Murray clearly shows the organic unity and continuity of the biblical ethic. Murray addresses ethical questions relating to such topics as marriage, labor, capital punishment, truthfulness, Jesus' teaching in the Sermon on the Mount, law and grace, and the fear of God. Though the Ten Commandments furnish the core of the biblical ethic, Murray points the reader again and again to all of Scripture as the basic authority in matters of Christian conduct.

Genres: Theology, Christian Living, Christian, Christianity, Nonfiction, Philosophy, Reference

272 pages, Paperback

First published July 17, 1957

About the author

John Murray was a Scottish-born Calvinist theologian who taught at Princeton Seminary and then left to help found Westminster Theological Seminary, where he taught for many years.

Murray was born in the croft of Badbea, near Bonar Bridge, in Sutherland county, Scotland. Following service in the British Army in the First World War (during which he lost an eye, serving in the famous Black Watch regiment) he studied at the University of Glasgow. Following his acceptance as a theological student of the Free Presbyterian Church of Scotland he pursued further studies at Princeton Theological Seminary under J. Gresham Machen and Geerhardus Vos, but broke with the Free Presbyterian Church in 1930 over that Church's treatment of the Chesley, Ontario congregation. He taught at Princeton for a year and then lectured in systematic theology at Westminster Theological Seminary to generations of students from 1930 to 1966, and was an early trustee of the Banner of Truth Trust. Besides the material in the four-volume Collected Writings, his primary published works are a commentary on the Epistle to the Romans (previously included in the New International Commentary on the New Testament series but now superseded by Douglas J. Moo's commentary), Redemption Accomplished and Applied, Principles of Conduct, The Imputation of Adam's Sin, Baptism, and Divorce.

Murray preached at Chesley and Lochalsh from time to time until his retirement from Westminster Theological Seminary in 1968. He married Valerie Knowlton 7 December 1967 and retired to Scotland where he was connected with the Free Church of Scotland. Writing after a communion season at Lochalsh, Murray said, “I think I feel most at home here and at Chesley of all the places I visit.” There had been some consideration that upon leaving the seminary, Murray might take a pastorate in the newly formed Presbyterian Reformed Church, but the infirmity of his aged sisters at the home place necessitated his return to Ross-shire, Scotland.

Reviews

[Rick Davis · Rating 5 out of 5]

A fantastic book that I will definitely dip back into again and again. Murray is clear and powerful in his biblical reasoning on the biblical ethic.

[Felipe Sabino · Rating 5 out of 5]

Mais um clássico lançado pela Editora Monergismo. John Murray foi um teólogo de primeira grandeza e a sua argumentação bíblico e teológica é sólida ao longo de todo o livro. Os capítulos sobre a santidade da verdade e o temor de Deus merecem um destaque especial.

[Chad · Rating 3 out of 5]

A helpful but long-winded treatment of biblical ethics, dealing with Sabbath-keeping, marriage, work, sanctity of life, truth, Jesus' challenging teachings, and law and grace.

I read this in researching the question of whether it's ever permissible to lie, such as to protect someone. It was mentioned on the Jerusalem Chamber Episode 19.2: The Ten Commandments.

Notes
Introductory Questions
In same way divorce was permitted for the hardness of hearts, but wasn't what God originally intended (Matt 19:3-8; Mark 10:2-9), so polygamy was permitted.

Sabbath was relevant to Adam before Fall, because it was a creation ordinance with relevance apart from sin or redemption.

God's rest on 7th day wasn't cessation from all activity, but cessation from one kind of activity (creation). Our Sabbath isn't cessation from all activity, but cessation from labor of other 6 days. Jesus did appropriate work on Sabbath (John 5:17). He didn't abrogate Sabbath; He vindicated proper Sabbath work as opposed to inaction.

Gen 2:2-3 shows Sabbath is creation ordinance, known to Adam. That Genesis doesn't mention patriarchs observing Sabbath doesn't prove they didn't.

Gen 4:19ff supports idea that polygamy was wrong from beginning.

The Marriage Ordinance and Procreation
Gen 6:1-3 refers to marriages between godly and ungodly. "Sons of God" are children of God in human family; daughters of men are those from outside the line of the godly.

Joseph calls adultery sin against God (Gen 39:9), further evidence that people knew polygamy was wrong from beginning.

Marriages in Gen 6:1-3 are between godly ("sons of God") and ungodly ("daughters of men").

NT revoked OT death penalty for certain sins (e.g., adultery), but that doesn't make the sins any less serious, as seen by the serious NT penalty of excommunication for those sins (1 Cor 5:5).

The Ordinance of Labor
The Bible "does not cast aspersion or suspicion upon riches." It isn't against capitalism. But, it severely condemns ill-gotten gain (Jas 5:1-3).

Bible tells us not to be high-minded, or set hope on uncertainty of riches (1 Tim 6:17), but doesn't say it's evil to possess riches.

God "gives us richly all things to enjoy" (1 Tim 6:17). Riches come from Him.

Apostles didn't condemn slavery as an institution, which they would have done if it were inherently evil. They didn't command slave-holders to emancipate slaves.

OT forbad stealing humans and imposed death penalty for it (Ex 21:16).

The Sanctity of Life
Bible prescribes death penalty (capital punishment) for murder, because humans are created in God's image (Gen 9:5-6). Death penalty for murder is the only penalty where the reason is given as humans being made in God's image. This puts it in a different category from other death penalty offenses in OT. This shows that death penalty for murder is still in effect.

6th Commandment refers to murder; violent, wilful, malicious assault on someone's life. It can't refer to all killing of humans, because Mosaic law prescribed death penalty for several offenses, which would be contradictory. Also, God commanded building cities of refuge for accidental manslaughter.

When a nation defends itself against an aggressive nation, it follows the same principle that the civil magistrate does when maintaining justice, well-doing, and peace in its domain (Rom 13:4; 1 Pet 2:14).

Civil government's executing justice is to preserve and promote life (1 Tim 2:2).

Progressive revelation removed death penalty for some offenses (e.g., adultery), but not for murder. Murder is the capital sin against the neighbor, because it's an irremediable sin of murderer against victim.

NT never abrogates death penalty for murder, as it does for other offenses (e.g., adultery, which was replaced with divorce - Matt 5:31-32; 19:9).

Paul approved use of death penalty, and was willing to submit to it himself (Acts 25:11).

The Sanctity of Truth
God is truth, and truth is precious to Him. Lying is contrary to God's nature, so it can never be right.

"… all falsehood, as a deviation from truth, is per se wrong …"

NT only commends Rahab for receiving spies and sending them out another way (Heb 11:31; Jas 2:25). It doesn't endorse her lie.

Samuel didn't lie to Saul (1 Sam 16). He did what he said he would. We may conceal truth from those who have no right to know it. Jer 38:24-28 is a similar situation.

What Hebrew midwives told Pharaoh may have been partial truth rather than lie. Midwives weren't obligated to tell Pharaoh whole truth. Even if they told a lie, Bible doesn't endorse their lie, only their fear of God and disobedience of Pharaoh's wicked command.

In 2 Kings 6, Elisha didn't lie; he brought Syrians to a city in which they found the man they sought. It's not lying to allow someone to misunderstand your meaning.

Josh 8:3-29 shows that diversions in battle are permissible. God commanded it (Josh 8:18). Israel didn't lie; they acted as they intended. Israel was under no obligation to inform Ai of the meaning of their retreat. "When Joshua acted in retreating he acted in accordance with all the facts which his strategy embraced and the misapprehension on the part of the men of Ai arose from their ignorance of the facts."

Being truthful doesn't require that you fully reveal all information about your speaking and acting to those who could be affected by your actions.

"Scripture warrants concealment of truth from those who have no claim upon it." See Pro 11:13.

Literary and rhetorical forms of speech (e.g., irony, parables) that aren't strictly true aren't lying, as there's no intention to deceive. See 1 Kings 18:27; 22:15; 2 Sam 12:1-6.

Rom 3:7-8 says we may never do evil that good may come. We may not lie to serve a greater cause, even love. God doesn't compromise truth to show His love.

Our Lord’s Teaching
When Jesus said our righteousness must exceed the righteousness of the scribes and Pharisees (Matt 5:20), He referred to their zeal for obeying and teaching God's commands. However, He taught that their righteousness had no affinity with the kingdom of heaven, and would not secure entrance into it. He taught that our attitude, character, and behavior must show a great concern for keeping the details of God's law, not only in outward actions, but in our hearts.

When Jesus says, "it is written" (or similar), He's referring to OT. But when He says, "you have heard that it was said" or "it was spoken to them of old," He's referring to Jewish interpretation and commentary.

Jesus warned against swearing by heaven or earth (Matt 5:33-37) because Jews swore using substitutes for God's name to get out of the obligations of their oaths. Jesus doesn't forbid swearing oaths, which would contradict Scripture (Deut 6:13; 10:20; Rom 1:9; 2 Cor 1:23; Phil 1:8; 1 Thess 2:5, 10; God swears in Gen 22:16; Ps 4; Heb 6:17-18). Jesus didn't teach that it's wrong to swear at all, or that it's wrong to swear by temple, heaven, etc.; He condemned "irreverent, needless, disguised, and surreptitious swearing." By saying that we should say "yes" or "no" (Matt 5:37) He commanded simplicity, honesty, straightforwardness in our speech.

It's not true that we may only swear when required by authorities. Both testaments include examples of oaths which were not required by authorities, and they're not condemned.

When Jesus says to not resist evil people (Matt 5:38-42), He isn't commanding passive non-resistance in all attacks on ourselves or property, or that when we're insulted we should invite more. Jesus is being hyperbolic, as He often is. He doesn't teach that we can't appeal to authorities for justice. His teaching is that we not be vindictive or resentful, but have generosity and forbearance even to those who treat us unjustly. See also Rom 12:17-21; Prov 25:21-22; Heb 10:30; 12:14-15.

Luke 6:27-28, 35-36 teach that God gives gifts even to the evil, because He's kind. "There is in God a disposition of lovingkindness, and gifts bestowed and enjoyed are the expressions of that lovingkindness."

Regarding authorities using lethal force to keep justice inside their borders or to defend against other nations, "The sword is never intrinsically, and should never be in practice, the instrument of vindictive and malicious hate. Whenever a nation, or even a soldier on the field of battle, uses the weapons of war as the instruments of vindictive revenge rather than as the instruments of retributive justice, then the dictates of both justice and love are desecrated. This is to say that war is never just when it is the instrument of hate. … But war in the protection and vindication of justice is not prompted by hate but by the love of justice, and such love never contradicts the love of our enemies which the Lord himself always and unequivocally demands."

Law and Grace
NT speaks of "law" in different ways. Believer is not "under law" in sense of not being under dominion of sin (Rom 6:2, 14; 7:6). Believer is not "under law" in sense of not being obligated to rites and ceremonies of Mosaic economy (1 Cor 9:20-21). But believer is "under law" in sense of being bound in law to God, through relationship with Christ (1 Cor 9:21; Rom 6:15-18, 22; 7:1-6, 16, 22, 25).

Appendix A: The Sons of God and the Daughters of Men (Genesis 6:1-4)
Scripture never suggests that angels or demons are capable of sexual functions. Jesus says angels aren't married or given in marriage (Matt 22:30).

Genesis 6:1-4 simply says that nephilim were on earth at time that sons of God took wives from daughters of men, and that after children were born of these marriages, nephilim were warriors. It seems that nephilim were already present at time of marriages; they weren't the children born of the marriages.

Narrative itself points to "sons of God" meaning the godly Sethites, and "daughters of men" meaning ungodly Cainites.

[Faith Key · Rating 3 out of 5]

"the highest reaches of sanctification are realized only in the fear of God."

3.5 but that could be on me for reading murray as an ebook

[Corey · Rating 4 out of 5]

Good primer on the basis for Biblical ethics. Demonstrates that marriage, the Sabbath, the sanctity of human life, labor, and other principles are actually creation ordinances which precede the 10 commandments and therefore have universal application to all human beings. Indeed the 10 commandments are themselves based on the creation ordinances. Great discussion of the relationship between the law and grace and effectively refutes the law/gospel dichotomy. There were some quibbles I had with his presentation, esp on slavery. But still a very fine book.

[Logan Almy · Rating 4 out of 5]

The chapters on law and grace & the dynamic of the biblical ethic are worth the price of admission. Reading Murray requires complete concentration and painstaking attention to detail, but it is well worth the effort. His biblical-theological insights are carefully reasoned, exegetically thorough, and practically useful in the Christian life.

[Ethan McCarter · Rating 4 out of 5]

Murray is an excellent theologian and a terrible writer/editor; not my words, but akin to J.I. Packer's words. It's a dense book, as typical per Murray, with gems within an edifice of granite. There's some chapters that are more helpful than others including the creation ordinances, the dynamic of the Christian ethic, and numerous exegetical discussions and resolving difficulties. I particularly enjoyed his strong commitment to Scripture and the thorough knowledge of the Bible for the formulation of the Christian ethic. Some of the sentences were exceedingly hard to follow, and the book is not a light read before going to bed. I'd recommend it to pastors, teachers, and students of the Christian faith who are looking for a great overall volume on Christian ethics. It's not going to deal with super specific elements of ethics, or much modern ethics such as seen in post-modern circles, but it does give helpful overviews. A helpful volume to understand the base and roots of Christian ethics!

[Grant Van Brimmer · Rating 4 out of 5]

an outstanding resource for understanding the roots of several ethical questions: marriage, work, fear of God, etc. I love Murray, generally quite helpful and let's the text be his guide. As far as the prose goes, my one critique is that he was less than succinct at many points, making it drag of a read here and there. But the exegesis made it worth it in the end.

[Evan · Rating 5 out of 5]

good ol' john

though his treatment of the sanctity of truth is actually not very convincing, in my opinion. surprising.

[Kirby Key · Rating 4 out of 5]

*4.5
Sermon on the Mount and Union with Christ chapters were superb

[mpsiple · Rating 4 out of 5]

Bursts of profound insight, mixed with dry and somewhat obvious commentary. His sections on "love" and "truth" are excellent (and challenging). And the explanation of union with Christ in his death and resurrection as the "dynamic" of biblical ethics is also helpful. The good sections outweigh the boring, but I'd give it three and a half stars if I could.

Probably not a fun read for most people. I'd recommend it if you're interested in understanding how God's eternal moral law is "behind" the Mosaic Law and persists into the New Testament.

[J. Alfred · Rating 1 out of 5]

I've heard good things about this guy, and I'm kind of a veteran in philosophy and theology and ethics, so I consider myself ready for kind of tough books. Then I get to this book and it's SO BORING I'm thinking I must be reading it incorrectly or something. But no. Here's this sequence, taken more or less at random:

"The first creation mandate mentioned in the Genesis narrative is that of procreation," he says. Good strong clear sentence. Then comes this: "This mandate is closely associated with the other institution which is the ordained means through which the command to procreate is brought to effect, namely, the ordinance of marriage." And now I'm thinking: did he just use a thirty word sentence to say that marriage and childbearing are closely related in the Bible?

There are a couple of useful or insightful points in here, but they're hard to find and easy to miss. Murray is supposed to be precise-- everyone loves his clarity-- but he just seems intentionally difficult and brittle and persnickity.
And then he takes about ten pages to say that slavery, in theory, isn't wrong. In 1957. In America. Which I will argue is so tone deaf as to be culpably offensive in its own right.
The whole thing just seems kind of grumpy and self righteous. Not fun, not useful, not informative.
One of the more disappointing books I've ever come across-- In fact, it makes me wonder what's wrong with my churchly tradition such that this guy's books are so highly praised!

[Joel Hammett · Rating 4 out of 5]

This book was exceptional. The depth of his thought hearkens to Puritan literature, requiring very active participation in his train of thought. This isn't just a book about ethics alone, but rather a philosophy of the Christian life in general that I found incredibly thought-provoking (I wrote 15 pages of summary ;)).

Dr. Murray was a Presbyterian by ordination, and therefore has some areas of confusion (he leans toward Calvinism). However, there were very few places where this showed through in this book.

If I could briefly summarize this book’s progression, I would in this way. Firstly, God is an inconceivably righteous and holy Being Who transcends any human conception of the same. This God sought fellowship with His creation, and prescribed certain patterns of life and thought that would be necessary for such low beings as ourselves to fellowship with such a high Being as Himself. These laws are contained in His Word, and it is the duty of the Christian to conduct himself in such a way as to observe His law in the most minute detail . If one lives in accordance with these laws, in the power of Christ’s death and resurrection, he shall live an ethical life in holiness before God.

[William Alderman · Rating 5 out of 5]

There are doctrines in here every believer should know. He discusses the importance of the resurrection and death of Jesus in Paul’s thought for Christian living, the antithesis between the kingdom of light and darkness over truth, the role of fearing God seen from Genesis to Revelation, and discusses Adam’s structured life before the Fall.

Murray shows these themes from Genesis to Revelation, express the law’s lack of power to save yet the law’s role for the believer, and shows that in Christ all is accomplished and unified. The Bible is one as it is all redemptive revelation. The Mosaic Economy is not one of law. Any believer who sees the God of the Old Testament as mean compared to the New Testament as love does not understand each covenant can only be fulfilled in Christ. John 5:39 says, “the Scriptures bear witness about Me.”

Pick up and Read!

[Rusten · Rating 4 out of 5]

Dense. Sometimes I found myself reading 2-3 pages and meditating on how well and comprehensive Murray dealt with a particular aspect of biblical ethics.

My highest appreciation of the book is Murray's stalwart critique against antinomianism and his defense of the law of God. His ending chapter on the fear of God was excellent.

"The fear of God in us is that frame of heart and mind which reflects our apprehension of who and what God is, and who and what God is will tolerate nothing less than totality commitment to him. The commandments of God are the concrete expressions to us of God's glory and will. If we are committed to him in devotion and love, we shall love his commandments, too. The fear of God and the love of God are but different aspects of our response to him in the glory of his majesty and holiness (cf. Deuteronomy 6:2, 4, 14)." (Page 242)

[Kelle Craft · Rating 4 out of 5]

4.5 stars. Extremely helpful! The last 3 chapters were worth the book alone (on fear of God, Christian ethic (Dynamic), and Law and Grace. While the other chapters were helpful, these were my favorite and those I found most insightful.

Murray starts off looking at the different Creation ordinances, Sabbath and work, humanity as the Imago dei, marriage, God’s law, etc., the rest of the chapters are essentially unfolding a look at the Bible’s portrayal and unfolding of each of these ordinances, as well as a couple other ethical topics. Though Murrary’s style is a bit dense, and requires a bit more focus than the average theology book, his keen insight and exegesis of the biblical text is a treasure and if you can follow the logic of his argument, you’ll be well rewarded.

[James Horgan · Rating 3 out of 5]

A helpful if somewhat plodding read running through various issues of Christian ethics. One chapter expounds the sermon on the mount. Others look topically at marriage, work, truth and life.

The book concludes with a chapter on law and grace and a brief chapter on the dynamic of union with Christ. I wish this latter had been expanded, though perhaps it would then overlap with the author's excellent Redemption Accomplished and Applied.

Throughout the book, as you would expect from a Reformed theologian, the perpetual applicability of the moral law as summarised in the Decalogue is emphasised.

A good starting point for thinking about areas of Christian ethics. The interested reader will want to find other books to dive more deeply into each topic.

[Alyssa Bohon · Rating 4 out of 5]

Very solid doctrine. Murray's use of words is incredibly precise (why use four short words when a more exact long word will do?), and his sentences are far denser than you would normally encounter, but reading slowly, you find riches of instruction straight from Scripture on things like marriage, labor, law and grace, and the sanctity of life, ending by grounding all of Christian ethics on the power of the Holy Spirit through the gospel and on the fear of God.

Great sentences like these: "Grace is the sovereign will and power of God coming to expression, not for the regulation of thought and conduct consonant with God's holiness, but for the deliverance of men from thought and conduct that bind them to the servitude of unholiness."

[Jeffrey Brannen · Rating 4 out of 5]

According to J.I. Packer, this is Murray’s masterpiece. But he is also quick to point out that Murray is tough to read and understand. I can’t comment on the first (I have little experience with Murray), but Packer is correct on the second.

Ten chapters from the bulk of the book, drawn from a series of lectures given in Australia. Each covers a distinct but related topic. A great deal of good material was present, but with very little flow or connections between each chapter. They tended to more stop and run out of time than they do actually conclude and connect. Even the final chapter fails in this way.

[Derek Kreider · Rating 2 out of 5]

Other reviewers have pointed this out, but this book feels so longwinded. You end up reading twenty pages merely for a small concept you probably already know if you've grown up in the church (especially with the last three chapters). I did appreciate Murray's stance on lying, and I think he does a good job pointing out the distinction between morals based on commands and morals based on the character of God.

[Zach · Rating 4 out of 5]

Most of this book is excellent. The main drawback is that in his treatment of law and gospel, Murray demonstrates a (read most charitably) confusion about the nature of saving grace and good works. No doubt it is this confusion which opened such problematic doors for his successor, Norman Shepherd. Otherwise, this is an outstanding work on ethics which takes seriously the biblical data on a wide range of topics.

[Dean · Rating 5 out of 5]

Truly a tour de force. A helpful (and substantial) primer for all who are interested in biblical ethics. An excellent example of how to do ethics well in a biblical way and wade through interpreting Scripture.

[Sean McGowan · Rating 4 out of 5]

Very good work on ethics. Murray’s book is certainly a classic on the subject.

[Scott · Rating 4 out of 5]

Good read. Murray can stretch your vocabulary though.

[Paul · Rating 3 out of 5]

Re-reading after some 40 years. Well-argued, with substantive biblical proofs and examples. Still challenging after so many years.

[Jason Poquette · Rating 4 out of 5]

Not light reading, but some very good chapters for sure.

[Jon Vos · Rating 5 out of 5]

Really, really good stuff here. Should be on every pastor’s shelf.

[gabi · Rating 3 out of 5]

DNF.

[Matthew Bailey · Rating 5 out of 5]

Excellent

[Luke Schmeltzer · Rating 4 out of 5]

A good introduction to ethics from a reformed perspective. Some of the arguments seem a bit stretched, like trying to get around Rahab’s deceit in Joshua, but overall very thought provoking.