Book Review | Christian Ethics by Wayne Grudem

By James Jeffery

Every now and then, we encounter resources that radically transform the way we understand the Christian life. For me, one such resource was an Ask Pastor John podcast entitled ‘Your Holy Deeds are Not Filthy Rags.’ In the podcast, Piper challenges the mainstream interpretation of Isaiah 64:6 which argues that God considers the good works of Christians to be like ‘filthy rags’ (literally, menstrual rags). 

Piper reminds us that God spoke these words through the Prophet Isaiah at a time when Israel was engaged in religious hypocrisy. All their service to God was undone by their desire to keep a foot in God’s temple, and a foot in the pagan temple. Such ‘good deeds’ are as ‘filthy rags’ in the sight of God, for they flow from a heart of self-righteousness, performed for the sake of the glory of men. 

By way of contrast, in Christ, believers can — and should — live lives that are pleasing to God. Indeed, we know from Ephesians 2:10 that ‘We are [God’s] workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.’ Good works are not done in order to win God’s favour, or to merit salvation. Rather, they are performed out of the knowledge that we belong to our Heavenly Father, and thus we seek to live a life that pleases Him.

Living a life of obedience to God not only magnifies our joy, but brings glory to His name. In other words, it is possible to please God! Conversely, it is possible to live in such a way that does not please God. This begs the question: What sort of life pleases God? (and how can we live such a life?!)

Christian Ethics: Living a Life that is Pleasing to God

In his revised edition of Christian Ethics: Living a Life that is Pleasing to God, popular scholar and theologian Wayne Grudem searches the Scriptures to provide a blueprint for how Christians ought to live for Christ. At 1259 pages long, Christian Ethics is broken down into seven major divisions guided by the Ten Commandments (despite arguing that the entire Mosaic covenant has been cancelled in Chapter 8):

1. Introduction (The importance, basis, source, goal, and blessings of Christian ethics).   

2. Protecting God’s Honour (The way in which Christian living ought to guard God’s glory).

3. Protecting Human Authority (Revering those God has placed in authority).

4. Protecting Human Life (Upholding the dignity and worth of human life).

5. Protecting Marriage (Guarding the institution that reflects Christ’s love for His church).

6. Protecting Property (Respecting the possessions and achievements of others). 

7. Protecting Purity of Heart (Guarding the wellspring of life).

Each of these sections is further divided to address practical issues of Christian living that relate to each topic. In this revised edition, Grudem addresses pertinent, present-day ethical issues relating to social justice, homosexuality, environmental stewardship, ethical business, and IVF, to name a few. He addresses these matters without the attendant emotionalism that often occupies public debate, showing where and when Christians may have liberty to disagree, and on what matters the Bible is clear. 

Updates to the 2024 Edition

The most significant theological shift of Grudem is his perspective on divorce and remarriage. In his 2018 edition of Christian Ethics, Grudem argued for the common Reformed view, that there are two legitimate grounds for divorce: 1) adultery (Matthew 19:3-9), and 2) spousal abandonment (1 Corinthians 7:10-15). In this new edition, Grudem incorporates research from his 2019 presentation to the Evangelical Theological Society, arguing that there is one more lawful ground for divorce. He argues for this on the basis of Paul’s use of ἐν τοῖς τοιούτοις (‘in such cases’) in 1 Corinthians 7:15:

“…it should be clear from these examples that when Paul uses [ἐν τοῖς τοιούτοις] to say that “in such cases the brother or sister is not enslaved” (1 Cor. 7:15), he implies that divorce is a legitimate possibility not only in cases of desertion by an unbeliever, but also in other circumstances that are similar to but not necessarily exactly like desertion. A reasonable possibility is that “in such cases” in 1 Corinthians 7:15 means “in this and other similarly destructive situations” (that is, situations that harm or destroy a marriage as much as adultery or desertion).” (p. 820)

To justify his argument, Grudem cites various contemporaneous Greek sources that use the expression ἐν τοῖς τοιούτοις to refer not to identical, but rather comparable situations. To be clear, Grudem argues that believers should do all that is within their control to preserve and restore marriages, in conjunction with counsel from their pastor and elders. Nevertheless, in addition to the two aforementioned circumstances in which divorce is permissible, Grudem argues that ‘in such cases’ (1 Cor. 7:15) refers to cases comparable to spousal abandonment which would ‘similarly destroy a marriage.’ Such instances may include incorrigible drug, alcohol or gambling addiction, addiction to pornography, and prolonged cruelty. 

A major development in the 2024 edition is Grudem’s section dedicated to the subject of government and economics. In particular, Grudem attacks socialism and communism, both of which he labels as ‘morally evil’ (p. 914). He argues that these worldviews directly violate the eighth commandment (“Do not steal”) and tenth commandment (“Do not covet”) in various ways. Fundamentally, they argue that the acquisition of private property is an inherent moral evil, and that coveting the property of the others is morally justifiable. 

Grudem would concur with political economist Thomas Sowell, who incisively wrote:

“Envy was once considered to be one of the seven deadly sins before it became one of the most admired virtues under its new name, 'social justice'.”

In addition to theological arguments, Grudem provides statistical evidence to demonstrate the real, destructive consequences of socialism and communism over the past 150 years. He surveys various nations that have shifted from communism to capitalism, and vice versa, displaying the concrete consequences of ideology on human flourishing (or the lack of). This reminds believers that economics is no mere intellectual matter, but one that affects real people in tangible ways.  

On a personal note, I found this section pertinent given the recent rise of social justice organisations that would be better recognised as trojan horses for communism and socialism. Properly understanding the ideology undergirding organisations such as Black Lives Matter, Extinction Rebellion (campaigns for net zero emissions), and intersectional advocacy groups leads Christians to reject them as false religions in conflict with Biblical Christianity. 

One area of disappointment was Grudem’s lack of content on artificial intelligence (AI). While Grudem does address the use of different technologies throughout Christian Ethics, it would have been profitable if he had devoted a section to ethical considerations relating to the applications of AI. The widespread and life-shaking ramifications of AI must be properly understood through God’s eyes. For this reason, Christians need a Biblical worldview regarding how we should interact with emerging technologies in a discerning and God-honouring way. To be fair, Grudem’s silence on AI can likely be explained by the rapid pace of technological development in recent years. 

For those interested in AI, two recently released theological works are recommended:

• Made in Our Image: God, Artificial Intelligence and You by Stephen Driscoll

• 2084: Artificial Intelligence and the Future of Humanity by John Lennox

Final Reflections

At its heart, Grudem reminds Christians that our good deeds are not filthy rags. They are pleasing to our Heavenly Father because He has redeemed us to live joyfully as His children forever. For this reason, our faith in Christ cannot be quarantined to Sundays, but must pour over into every dimension of our lives. This is a message sorely needed in an age of moral and ethical pluralism, in which confusion abounds as to what it means to live a life that is pleasing to God. 

One must not agree with everything in a book in order to profit from it. Such will be the case with Christian Ethics, particularly for Christians who differ from Grudem in their convictions regarding politics, the environment, and male/female roles in the family and the church. I would encourage such readers to approach Grudem with an open mind and a charitable heart. 

If you don’t own Grudem’s Christian Ethics, it is certainly a book to consider investing in. The additions in this publication make it a valuable resource for all Christians. With reflection questions at the end of every chapter, it could be used as material for a small group or homeschooling co-op. It may even be profitably used as devotional material (I loved the hymn at the end of each chapter, which reminded me that the purpose of all ethics is doxology!).

If you already own the first edition of Christian Ethics, my judgment would be that it is probably not worth paying for the upgrade (unless, of course, you are particularly interested in the new material and resources contained within). 

**I received this book from Crossway in exchange for an honest review. **