Morality

It is one of the most common (and most tired) phrases in political rhetoric. "You can't legislate morality."

It is also untrue. All laws are an attempt to legislate morality, for when we make a law, we are saying, "This is wrong. It is now illegal." Those who say morality cannot be legislated are merely excusing those who wish to be immoral.

What then, should be our definition of morality and immorality. Recently, on a radio talk show, Dr. Lynn Scorsby, author of a book called, "Bringing Up Moral Children", defined it thusly: "The reason a thing is wrong, it is harms someone. The reason a thing is right, is it helps or intended to help someone."

Is that true? And what is the definition of "harm"? There are many who say that spanking a child is "harmful", while others, looking at the long-term results, say it is "helpful". To say nothing of so-called "harmless" vices, such as the lie designed to make someone feel better. It is easy to see that the fallacy of Dr. Scorsby's argument lies in the fallibility of human judgment about what is ultimately, harmful or helpful.

The Christian finds his definition of morality in God's word, for what God pronounces as moral cannot be questioned, although some have dared to try. Humans are certainly not the standard, for they cannot even agree on what is right and wrong.

There are three terms which must be discussed when dealing with morality. The first is immorality, and it is simply committing that which is evil (sin). One of the best definitions of immorality is found in 2 Samuel 13, in the sordid tale of Amnon and his half-sister Tamar. As Amnon prepares to rape her, she says, "No, my brother, do not violate me, for such a thing is not done in Israel; do not do this disgraceful thing! As for me, where could I get rid of my reproach? And as for you, you will be like one of the fools in Israel" (vv. 12-13). Tamar understands that Amnon's sin is 1) against God (such a thing is not done in Israel), 2) against her (where could I get rid of my shame?), and 3) against himself (you will be like one of the fools). Is there a better definition?

The second term to notice is amorality, or the absence of morality. In the parable of the talents, the one talent man is a good example of the amoral, for he does nothing to try to improve his situation. He merely attempts to get by in doing nothing wrong. But he is condemned as surely as if he had been evil (Matt. 25:14-30). Amorality is, plain and simple, immorality, in that it refuses to support that which is good, and it refuses to denounce that which is evil.

Finally, the term morality is important because it is the standard to which we are held. A moral man can be characterized three ways. First, he does what is right. Joseph, despite the temptations of his master's wife, did right at great personal cost (Gen. 39:7-20). Here is a young man with the courage to refuse to sin against his God, even though such refusal ultimately placed him in prison. Another great example is Samuel. When King Saul failed to do all of God's will in his battle with the Amalekites, Samuel was willing to do what was right, even though it was the dirty work which remained (1 Sam. 15:32-33).

In addition, the moral man minds spiritual things. He devotes himself to prayer (Jas. 5:16-18; 1 Thess. 5:17), because he believes in its power. He devotes himself to the study of the scriptures (2 Tim. 2:15; 3:16-17), because he understands the great resource they are for living as God would have him, and because he understands their power in helping him to overcome Satan (Matt. 4:1-11). He devotes himself to meditation (Phil. 4:8), because he understands the importance of a mind focused on good and perfect things.

Finally, a moral man stands for what is right. It is sometimes not enough merely to do what is right; sometimes a stand must be made which says, "I am doing right for a reason, and that reason is my God." In the numbering of the army of David at Hebron (1 Chr. 12), this is said about one particular tribe: "And of the sons of Issachar, men who understood the times, with knowledge of what Israel should do, their chiefs were two hundred; and all their kinsmen were at their command" (v. 32). They made a stand for right as leaders among the people. The apostles too, made their stand against the rulers of the Jews (Acts 4:18-20; 5:27-29). It was important for them to make their stand known.