BIBLICAL ETHICS FOR MINISTRY

Unit II

The Place of the Bible in Christian Ethics:

• The Bible holds a preeminent place in Christian ethics. It serves as the foundational
source and authoritative guide for moral decision-making and conduct in the life of a
Christian. This is because the Bible is considered by Christians to be the inspired Word of
God, and its teachings are revered as divine and unchanging.
• Within the context of Christian ethics, the Bible is seen as the ultimate standard by which
one discerns what is right and wrong. It provides a comprehensive moral framework,
offering principles, guidelines, and narratives that illuminate the path of righteousness.
• Both the Old and New Testaments are integral to Christian ethics. The Old Testament
provides essential ethical principles and guidance, including the Ten Commandments.
These commandments, given by God to Moses, form a foundational set of moral
imperatives that include commands to honour God, avoid idolatry, honour parents, and
refrain from behaviours such as theft and murder. The Old Testament also contains the
rich wisdom literature, which offers practical guidance on living a life of wisdom, justice,
and righteousness.
• The New Testament builds upon the Old, offering new ethical teachings in light of
Christ's ministry, crucifixion, and resurrection. The teachings of Jesus, often conveyed
through parables and the Sermon on the Mount, are central to New Testament ethics. In
the Sermon on the Mount, Jesus expounds on the principles of love, forgiveness, and
humility. These teachings provide a profound ethical framework for Christian behavior,
emphasizing values like turning the other cheek, loving one's enemies, and seeking first
the kingdom of God.
• Bible verses play a crucial role in shaping Christian ethics. For instance, the Great
Commandment, found in Matthew 22:37-40 (NIV), encapsulates the essence of Christian
ethics: "Jesus replied: 'Love the Lord your God with all your heart and with all your soul
and with all your mind.' This is the first and greatest commandment. And the second is
like it: 'Love your neighbour as yourself.' All the Law and the Prophets hang on these two
commandments." This passage underscores the primacy of love in Christian ethics and its
linkage to the entire moral law.
• Bible is not to be considered a textbook on ethics, rather it carries with it ethical
reverberations, which is derived from the relationship of human being to God.
• Bible is not exhaustive in its solutions to ethical problems, because morality changes in
varied ways in different times, but the basis of all ethical discourse has to be the
relationship of human being to God.
• With the advancement in the knowledge of God, ethical standards expected of the
adherents also grew. For example, where in the Old Testament the action decided the
transgression in the New Testament the standards were much higher, here Jesus
emphasizes on the change in the attitude.
• However, the Old Testament and the New Testament alike holds God as the example and
following him as the key to ethics (Lev. 11:44; Matt. 5:48.), because Bible is the

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 foundation of Christian faith, thus the principles derived from it governs the behavior and
conduct of Christians.
• Bible is the testimony to the encounter of human being with God at different times.
Moreover, it is the testimony of God’s classic and ultimate revelation in the person and
work of Jesus Christ.
• Bible also testifies that God, in the person of Holy Spirit is still actively encountering
human beings, in providing guidelines for addressing to the problems in changed and
different situations.
• Bible though contextually oriented contains enough ethical significance from the
principles derived from the responses of various human beings to God in different times.
• We need to understand the teachings in the bible contextually and derive guidelines for
our situations, for listening to what God wants us to do today, witnessing to his
sovereignty.
• The Bible challenges us to be sensitive to the ethical issues of our contexts and at the
same time, our sensitivity to ethical issues of our context enables us to discern,
understand and interpret the ethical teaching in the Bible.
• In essence, the Bible is the bedrock upon which Christian ethics is constructed. It offers
not only a moral compass but a comprehensive guide for righteous living. As a Christian
leader or minister, the Bible serves as a wellspring of ethical wisdom, providing insight,
direction, and inspiration for the moral conduct that should characterize your ministry.
Characteristics of Biblical Ethics:
• Biblical ethics is covenantal or communal. It exists for the people of God. While all
people are morally accountable to God, the Bible teaches that the ethical life portrayed in
Scripture is intended especially for those who are in covenant relationship with God. The
Sermon on the Mount, for example, reveals this (Matt. 5:1–2). Likewise, the love ethic,
the cornerstone of the New Testament’s moral teaching, is placed squarely on the
shoulders of believers (John 13:34–35; 1 Pet. 4:8; Heb. 13:1).
• Biblical ethics is grace-motivated. “We love because he first loved us” (1 John 4:19) is
the consistent rhythm of the Bible. What God has done for us, supremely manifested in
Christ, is the foundation for what we then do for God. God’s acceptance of us as his
children results in ethical living; ethical living does not result in God’s acceptance of us.
Throughout the Bible, upright living does not lie essentially in believers’ exertion of
willpower but in the spiritual and moral transformation brought about in them by the
gospel (1 Cor. 6:9–11; see Rom. 1:16–17) and the ongoing work of the Spirit in their lives
(Rom. 5:5; 2 Cor. 5:14; Gal. 2:14; 3:3).
• Biblical ethics is transformational. The ethical life described in the Bible is one that is
energized by something more profound than mere behavior conformity. Rather, biblical
ethics stems from the inner life, what the Bible calls the heart. It is an ethic generated by a
law written on the heart (Jer. 31:31–33) and the animating impulses of the indwelling and
sanctifying Spirit (Rom. 5:5; Gal. 5:22–25). This is fundamentally an internal rather than
external ethic (Matt. 5:27–28; 6:1; 15:18–20). It goes beyond mere conformity to a
written code (Matt. 23:25–28; 2 Cor. 3:6).
• The ethics of the Bible is countercultural. It is “against the grain.” Whereas the
surrounding culture conducts its life largely in ways that result from the fall, those who
are in a covenant relationship with God are called upon to conduct their lives according to

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 the new identity that flows from that gracious relationship (Ex. 19:5; 1 Pet. 2:9–12). This
does not mean rejection of existing cultural values but radical assessment and, if
necessary, replacement of those values in light of the kingdom into which believers have
been drawn by God’s grace (Rom. 12:1–2). Jesus demonstrates this principle in his
teaching on loving one’s enemies (Matt. 5:43–44), on materialism (Matt. 6:19–24), and
on non-retaliation (Matt. 5:38–42). Paul also follows this countercultural principle in his
teaching on sexual purity (1 Cor. 6:12–20; Col. 3:5–6), the equality of people before God
(Gal. 3:28–29; Col. 3:11), and concern for others (Phil. 2:1–3).
• Biblical ethics has an integrative character. Reaching into every corner of human
living, the system of ethics taught in the Bible touches belief and conduct (Rom. 12:1ff.;
Eph. 4:17–24), private behaviour and public morality (James 1:27), personal piety and
communal justice (Jer. 7:1–11; Mic. 6:6–8). This characteristic is due to the saving
framework in which believers now live—they have been given a wholly new identity
(Romans 6; 1 Pet. 2:9–10). Their ethical life therefore cannot be set off from other aspects
of living.
• Biblical ethics has an eschatological character. Biblically, ethics is shaped and
motivated by what God has done in Christ and what he promises to do in the future. The
new age longed for in the Old Testament has dawned in Jesus, but it has not yet been
brought to full completion. Biblical ethics, then, is really an interim ethics: it is for those
who live between the times (Titus 2:11–14; 2 Pet. 3:13–14). Followers of Christ pursue
holiness by looking back and by looking forward. We look back to what God has done,
sending his Son, uniting us to Christ, and placing his Spirit within us. And we look
forward to what God will do, as Christ returns a second time to execute justice and finally
redeem his people from all sin and suffering.
Importance of Ethics in Ministry:
• Ethics is of paramount importance in Christian ministry. Ministry, at its core, is a spiritual
vocation and a service to others. As such, it is held to a higher standard of ethical conduct.
Ethical behaviour in ministry is not merely a choice but a necessity, a reflection of one's
relationship with God, and a manifestation of one's calling to shepherd and serve God's
people.
• Ministers are seen as spiritual leaders and representatives of Christ in the world. Their
actions and character have a profound impact on their congregations, shaping the faith
and morals of those they serve. Therefore, ethical conduct in ministry is not optional; it is
an obligation, a sacred trust, and a duty to both God and the people under the minister's
care.
• One of the central reasons for the importance of ethics in ministry is that ministers are
called to exemplify the teachings of Christ. Jesus, as the ultimate moral exemplar,
embodied love, compassion, humility, and integrity. He set a standard of ethical conduct
that Christian ministers are called to emulate. The Apostle Paul urges the believers in 1
Corinthians 11:1, "Follow my example, as I follow the example of Christ." This
admonition underscores the importance of ministers setting an ethical example for their
congregations.
• Furthermore, ethical conduct in ministry is essential for maintaining the credibility and
trust of the church and the broader community. Unethical behaviour by a minister can not
only undermine the faith of congregants but also tarnish the reputation of the Church. In

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 today's world, where news travels swiftly, ethical misconduct can have far-reaching
consequences, not only for the minister but for the Church as a whole.
• The consequences of ethical misconduct in ministry are multifaceted. They can include
damaged relationships, broken trust, loss of credibility, legal consequences, and the
erosion of one's ability to effectively minister to others. For instance, cases of financial
impropriety, abuse of power, or moral failings can have a devastating impact on both the
congregation and the minister.
• On the other hand, ministers who lead with integrity, honesty, and ethical clarity can
inspire their congregations to live in accordance with the teachings of Christ. Such leaders
are better equipped to guide their congregations through moral dilemmas, ethical
challenges, and the complexities of the human experience.
• In conclusion, the importance of ethics in ministry cannot be overstated. It is not only a
matter of personal integrity but a fundamental requirement of Christian leadership.
Ministry, as a sacred service, demands ethical conduct that aligns with the teachings and
example of Christ. Ministers are entrusted with the spiritual well-being of their
congregants, and ethical behaviour is essential to fulfil this sacred trust.
Biblical Foundations of Ethics:
Christian ethics finds its profound foundations in the Bible, which provides the enduring and
unchanging moral framework for the lives of believers. These biblical foundations are not
just theoretical principles but practical guidelines that inform and shape the ethical conduct of
Christians, especially those engaged in ministry.
1. The Ten Commandments:
The Ten Commandments, given by God to Moses on Mount Sinai, are an indelible part of
Christian ethics. These commandments, found in the book of Exodus (Exodus 20:1-17, NIV),
provide a fundamental ethical framework for Christians. They encompass commands to
worship the one true God, honour His name, observe the Sabbath, honour parents, refrain
from actions such as murder and adultery, and avoid covetousness. These commandments are
eternally relevant and reflect universal moral principles that guide Christian behaviour.
The first four commandments focus on humanity's relationship with God, emphasizing the
importance of worship, reverence, and devotion. The remaining six commandments address
human relationships, emphasizing values like respect for life, fidelity in relationships, and
honesty. The Ten Commandments are more than a list of prohibitions; they outline a way of
living that reflects love for God and love for one's neighbour.
2. Teachings of Jesus:
The New Testament builds upon the ethical foundation of the Old Testament, particularly
through the teachings of Jesus. Jesus' ethical teachings are found throughout the Gospels,
with the Sermon on the Mount (Matthew 5-7) serving as one of the most comprehensive
sources of ethical guidance. In the Sermon on the Mount, Jesus expounds on the principles of
love, forgiveness, and humility.
For example, Jesus teaches that we are called to love not only our neighbours but also our
enemies (Matthew 5:43-48). He encourages us to turn the other cheek when wronged and to
go the extra mile in showing love and forgiveness. These teachings challenge the

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conventional notions of justice and retaliation, emphasizing a radical form of love and
forgiveness that transcends mere legalistic ethics. Additionally, Jesus encourages humility,
meekness, and a focus.
3. Revelation:
• God is the ultimate source of morality. In other words, to know who we need to be we
need to look at God and what he does. We have his revelation which has shown us that.
God discloses himself through what both theologians and ethicists call general and special
revelation.

A. General Revelation
• General revelation is God revealing “himself through nature, history and the human
conscience.” It is creation testifying to God’s existence. The psalmist sings: “The
heavens declare the glory of God; the skies proclaim the work of his hands. Day after
day they pour forth speech; night after night they display knowledge. There is no
speech or language where their voice is not heard” (Ps. 19:1-3; see also Ps. 147:8-9).
There is no a people on earth without general revelation.
• In the New Testament, Paul makes the same point when writing to the Christians in
Rome: “What may be known about God is plain to them, because God has made it
plain to them. For since the creation of the world God’s invisible qualities—his
eternal power and divine nature— have been clearly seen, being understood from
what has been made” (Romans 1:19-20; 14:15-17; 17:22-31).
• The Bible makes it clear that natural revelation informs the human conscience so that
people can make ethical decisions and judge between what is right and wrong
according to a moral standard. Paul points this out: When “the Gentiles, who do not
have the law, do by nature things required by the law” this proves that “the
requirement of the law is written on their hearts, their consciences also bearing
witness, and their thoughts now accusing, now even defending them” (Romans 2:14-
15). Yet because human beings are free moral agents, they tend to ignore general
revelation. They choose to live as if God does not exist (Romans 1:21). This has
continuously led humans to moral failure in all ramifications.

B. Special Revelation
It is clear that general revelation is limited. It is not capable of telling us what God
specifically wants. “It does not clearly reveal his will for creation, that is, what he wants it
to become.” This is what makes special revelation critically important. What is the nature
of this special revelation? It is both “verbal and personal” (Hebrew 1:1).
• “The record of God’s revelation is contained in Scriptures” (2 Peter 1:20-21).
• God’s revelation in Scripture not only tells us about who he is but also how we should
live. (2 Tim. 3:16-17)
• In the Bible, God clearly lays out what he regards as ethical behaviour: “to act justly
and to love mercy and to walk humbly with your God” (Micah 6:8).