In this study, we shall attempt to biblically explore the concept and reality of moral law and the matter of fornication. Needless to say, our society has all but departed from any concept of moral law and fornication is rampant.
The Moral Law is based on the premise that there is such a thing as right and wrong, and there are some things that you ought to do, and some things that you ought not to do.
Moral law is axiomatic, inborn, ingrained, inherent, intrinsic, and of a truth, indigenous. Moral law is static and always right; hence, not subject to culture, subjectivism, or any dispensational influence.
Moral law can and does refer to man s relationship to God (cp. Matt. 22: 36-38, Deut. 6: 5). Moral law can and does refer to man s relationship with his fellow man (Matt. 22: 39-40, cp. Lev. 19: 18).
How do we establish Matthew 22: 36-40 as moral law (indigenously right)? If we acknowledge God and our fellow man, it is axiomatically right. What influence could change or seriously alter these two stated laws? Notice their essentially fundamental nature: Matt. 22: 40.
Often quoted teaching: We often quote and apply teaching that resides in the Law of Moses (simplistically viewed) and to do so is not necessarily wrong, all things understood (cp. Matt. 4: 4/Deut. 8: 3; Matt. 4: 7/Deut. 6: 16; Matt. 4: 10/Deut. 10: 20, Prov. 23: 31f.).
Insight as to what God hates: 16: These six things doth the LORD hate: yea, seven are an abomination unto him: 17: A proud look, a lying tongue, and hands that shed innocent blood, 18: An heart that deviseth wicked imaginations, feet that be swift in running to mischief, 19: A false witness that speaketh lies, and he that soweth discord among brethren (Prov. 6).
Rule for application: What rule should there be in applying principles residing in the Hebrew scriptures today? ( If not explicitly taught in the New Testament, we cannot use. ) See Acts 15: 29 (cp. 28, Lev. 17: 14).
Rule for application: Notice the nature of the teaching residing in the Hebrew scriptures and then consider all that may be said in the New Testament on the subject (in case of specificity, is it congruous with what is taught in the New Testament? Consider I Timothy 2: 9 and Exodus 28: 42.
The Law of Moses as a system has been abrogated and superseded: 14: Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15: And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. 16: Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:17: Which are a shadow of things to come; but the body is of Christ (Col. 2).
There cannot be two current systems of salvation, salvation by perfect law keeping and salvation by grace: 6: And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work (Rom. 11).
Does all this moral laws concentration mean that there are laws that are not moral? Yes! Exodus 20: 8, compare Colossians 2: 14-17, (Hebrews 4: 3-11, Sabbath law not bound before Exodus 20: 8, cp. ch. 16 and not binding today).
The matter of fornication: In a biblically illiterate society, many Bible terms either lose their meaning or have them replaced. "Fornication" is a classic example. Some say fornication can be simply passionate kissing; sexual intercourse with prostitutes (multiple); and premarital sex only. The Greek word translated "fornication" is porneia.
Porneia is found 26 times in the Greek New Testament. W. E. Vine states porneia (fornication) "is used of illicit sexual intercourse." (Expository Dictionary of New Testament Words). Henry Thayer defines "fornication" as "illicit sexual intercourse in general distinguished from adultery (moicheia) in Matt. 15: 19 used of adultery in Matt. 5: 32, 19: 9 (Thayer's Greek-English Lexicon, pg. 532). The granddaddy Greek work says of fornication, "The N. T. is characterized by an unconditional repudiation of all extra-marital and unnatural intercourse" (Theological Dictionary of the New Testament, Vol. 6, pg. 590).
Fornication is in some ways unique: 13: Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14: And God hath both raised up the Lord, and will also raise up us by his own power. 15: Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
Fornication is in some ways unique: 16: What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17: But he that is joined unto the Lord is one spirit. 18: Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19: What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20: For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's (I Cor. 6).
Law, nature and circumstance. Law regarding animal sacrifice (Ex. 20: 22-26). Not a moral law in view of I Peter 2: 5, Rom. 12: 1, 2, Heb. 9: 24 10: 10. Hence, dispensational.
Law, nature and circumstance. Some laws axiomatic in view of the stated cause for their binding force (Gen. 9: 6, cp. Lev. 17: 13, 14, Acts 15: 29).
Law, nature and circumstance. Some laws appear stated in view of the then circumstance (Lev. 19: 27, Deut. 22: 11).
Law, nature and circumstance. Some laws manifestly humanitarian (Deut. 22: 4, 8, Ex. 23: 4, 5, cp. Matt. 7: 12).
Law, nature and circumstance. Some laws involved ecology (Deut. 22: 6, 7, cp. Deut. 22: 9).
Law, nature and circumstance. Some laws pertained to health (Ex. 22: 31).
Law, nature and circumstance. Some laws involved equitability (Ex. 22: 14, 15).
Law, nature and circumstance. Some laws peculiar and emblematic to the Nation of Israel (Lev. 19: 23-25).
Law, nature and circumstance. Some laws theocratic (Ex. 22: 18, 19, 20).
Law, nature and circumstance. Some theocratic laws with death penalty not intrinsically binding, moral law (Ex. 20: 8, Num. 15, Col. 2: 14-17).
Law, nature and circumstance. Some laws theocratic, but also seen as a moral law (Ex. 21: 22-25).
Law, nature and circumstance. Some laws pertained to a specific and limited practice, but contain appropriateness and decency, moral laws (Ex. 28: 42, I Tim. 2: 9).
Moral law is a universal law that applies to all peoples and is without any dispensational, cultural, or time limitation. It is right because it is right, intrinsically, axiomatically, inherently, and of a truth. It may have attached to it a cultural, national, dispensational, or indigenous add on, but the core moral law remains static (cp. Ex. 21: 22).
Consider: 14: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves (Rom. 2).
True, the deeds done were such as the law of Moses did require, provided the reference be to it; or such as the unrevealed law would have required, provided the reference be to it. The reference, however, in tou nomou is to the law of Moses, while the ta ( deeds, dm) refers to the moral duties which it enjoined. For example, they loved the truth and spoke it, they hated theft, adultery, and the like, and avoided them. The reference in ta is to such things as these (A Commentary on Romans, pg. 87, Moses Lard, Romans 2: 14, see Romans 2: 21, 22).
The act of fornication: As seen, the sin of fornication is observed as especially consequential: A sin against one s own body, a violation of property belonging to another, and constitutes one body (I Cor. 6: 18, 19, 16).
The act of fornication: Fornication in the marriage relationship is considered grounds for divorcement (Matt. 5: 32, 19: 9, cp. Jere. 3: 8, Gen. 2: 24, Matt. 19: 4f.).
Premarital fornication under the law: If under the Law of Moses, one married one who had previously fornicated with another, the death penalty was to be enacted (Deut. 22: 13-21).
When one robbed another (fornication) of virginity, there was obligation to marry: 16: And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. 17: If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins (Ex. 22).
Notice the word entice (used eight times, cp. Judges 14: 15, 16, 16: 5, 15). The famous enticement line typically is, I love you and want to marry you, but I just cannot wait! 16: And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. 17: If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins (Ex. 22).
Objections to applying the marriage obligation part of Exodus 22: 16: Exodus 22: 16 is the Law of Moses and to apply would be to bind the Old Testament.
Objections to applying the marriage obligation part of Exodus 22: 16: To apply Exodus 22: 16 today would mean that all marriages would have to be dissolved and the man marry the previous woman with whom he committed fornication.
Objections to applying the marriage obligation part of Exodus 22: 16: Since we have no provision for endowment and a fine according to the dowry of virgins, the fornication part of Exodus 22: 16 is not applicable. See Exodus 21: 22-25, 22: 19.
Objections to applying the marriage obligation part of Exodus 22: 16: The Jew had to marry in such cases because she would be put to death when she married another.
Objections to applying the marriage obligation part of Exodus 22: 16: If you say Exodus 22: 16 applies today, then you are a debtor to do the whole law and are fallen from grace (Gal. 5: 3, 4).
Objections to applying the marriage obligation part of Exodus 22: 16: If you view Exodus 22: 16 as a moral law, then you must say that in the case of force, the man is obligated to marry without the right to ever divorce (Deut. 22: 28, 29).
Objections to applying the marriage obligation part of Exodus 22: 16: If you say Exodus 22: 16 applies today, then many men have sinned against virgins and have failed to perform their responsibilities toward them!
Exodus 22: 16 in review: Must appreciate the word entice and what it entails, the value of virginity, and moral responsibility and consequences. Why would it only apply to the Jews and not to all universally? Sexual intercourse is a sacred act ( one flesh ) that is only allowed in the marriage commitment state (Heb. 13: 4). Parents need to teach their children about the consequences of fornication and why sex is to be viewed as sacred.
Help in formulating positions: The affirmative: I affirm that when a man robs a female of her virginity that he has a moral responsibility to her that is not short of marriage, all things equal and understood.
Help in formulating positions: The negative: I affirm that when a man robs a female of her virginity that he does not have a moral responsibility to her that includes marriage.
Conclusion: What lessons and truths can be drawn from this study of moral law and fornication? God s moral laws must be determined by a careful study of the law itself (nature and circumstance), and how impacted by the New Testament. Moral laws are indigenously right; therefore, static and not subject to dissolution, as such. Even axiomatic laws such as thou shalt not kill (Ex. 20: 13), are observed in the New Testament in a spiritually elevated climate,
Conclusion (continued): having greater consequences in terms of disobedience (Heb. 10: 26f.). The Law of Moses as a system was superseded by the covenant of Christ. The position, cannot use a Hebrew scripture teaching unless it is in the NewTestament is simplistic.
Conclusion (continued): There can be and are add on teachings attached to a moral enunciation that must be separately considered, but such do not negate or obviate the core moral law (Ex. 21: 21-25). Sexual intercourse is sacred and limited to God ordained marriage. Virginity today is to be highly valued and considered regarding any prospective mate. To rob one of her virginity entails moral responsibility!