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Moral Teaching in the Gospels
The law maintained Matthew’s ethic of unsurpassed righteousness that finds its fulfillment in Christ. The teachers of the law were described as blind leaders according to 23:16, 17, 19, 24, 26. They were blind to the true will of God in the law that Jesus preached clearly. Through the passages already quoted and many others, Matthew’s ethics were seen as truth, not work ethics like the scribes and Pharisees.
Gospel of Mark
Mark’s account of Jesus’ ministry began with a call to discipleship (1:16-20). Throughout the Gospel, discipleship is the central theme of its ethics. Commenting on Mark 1:16-20, Howard Marshall confirmed this statement when he said, “It is no coincidence that the summary of the gospel message is followed by the story of the calling of Jesus’ first disciple. This makes it crystal clear that converting and believing in the gospel is nothing but following Jesus… if he is the preacher of the gospel, then he is the content of the gospel, and you cannot believe in the gospel. in any other way than by personally committing oneself to it’. Throughout Mark’s Gospel, he emphasized the ethics of discipleship, giving many practical examples of what is required of Christ’s disciples. The key verse of his discipleship ethics is 8:34: ‘…if anyone wants to come after me, let him deny himself, take up his cross and follow me…’ According to Mark, in order to be a disciple of Christ, you must be ready to suffer with him, even to die (8:35; 10:38-39). For this reason, Mark did not fail to present the story of Christ as rejected, betrayed, denied, abandoned and mocked – but also chosen and justified by God.
Mark’s ethics not only applied to discipleship in general, but also became specific in certain areas. He spoke of vigilant discipleship (13:33-37). The ethic of “vigilant discipleship” was not only applied to suffering and the coming Messiah. He points out that discipleship is not just a matter of keeping a single law or code; it is a matter of freedom and integrity. For example, citing fasting (2:18-22) and Sabbath keeping (2:234-4:6), he said that these do not belong to the coming of the Son of Man, but to the past-oriented community. He considered the Lord and his word to be the final norm rather than the commandments of Moses (8:38).
In chapter 10:1-5 he dealt with marriage, children, possessions, and power, but not under the law. Rather, he treated them based on God’s purpose for creation (10:14-15), God’s coming kingdom (10:14-15), the cost of discipleship (10:21), and the integrity of the individual’s identity. with Christ (10:39, 43-45). Mark’s ethics were predominantly the ethics of discipleship.
The Acts of Luke
David J. Atkinson has noted, “The memory of Jesus fed Luke’s concern for the poor and oppressed, and that concern shaped the story of Jesus that Luke told.” This can be confirmed by what he included in his report: (a) Mary’s song at the beginning of her story celebrated God’s action on behalf of the humiliated, the hungry and the poor (1:46-55); the infant Jesus was visited by shepherds in a manger (2:8-16); he also included the part that Jesus read from the prophet Isaiah at the beginning of his ministry – ‘the spirit of the Lord has risen within me because he has anointed me to preach the good news to the poor’. As John Stott has noted, Luke reinforces his teachings with unforgettable parables that demonstrate God’s love for sinners (eg, the prodigal son); the customs officer); mutual love (e.g. the Good Samaritan); and how God’s word is accepted and his kingdom grows (e.g. the Sower and the harvested seed).1
Lukács did not pass laws or give social programs. He made it clear that recognizing Jesus as the Christ meant caring for the poor and helpless. The story of Zacchaeus also suggests that welcoming Jesus with joy was an act of righteousness and an exercise of kindness. In the same way, Lukács presented the history of the early church by sharing everything they had with the needy. With this act, Luke’s ethics revealed that when community and character are aligned with the good news of the poor, then Christ is recognized as Lord. Lukács’ ethics is care and concern.
Gospel of John
John’s Gospel differs from the Synoptic Gospels in many respects, and its ethics are also different. Although Moses was still a guide to the Jewish Christians to whom John wrote, his focus was not on the law but on living in the name of Christ (20:31). Living in the name of Christ was a life shaped and motivated by love. Christ is the great revelation of God’s love for the world (3:16). The father loves the son, and the son abides in the father’s love and keeps his commandments. Jesus loves his own and commands them to abide in his love and keep his commandments. His command, however, is that believers love one another as he loves them.
The reality of this love, as presented by John, was secured on the cross. In John’s ethical teaching, the challenge is that the mission of God’s love seeks an answer – answering love, and where it finds it, there is life in the name of Christ.
Using the Sermon on the Mount as a basis for evangelical ethics, they discussed the ethics of the four gospels as presented by various writers. Matthew presented righteous ethics. True righteousness is the alignment of character and conduct to God’s will. Mark presented the ethics of discipleship: total commitment in obedience to the Savior. Lukács presented the ethics of care and concern for the poor and destitute. Finally, John presented the ethics of love. God’s love for the world was also shown in Christ’s death on the cross. Responding to this love means life for the individual.
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