Moral Teaching in the Gospels
The Law supported the ethics of Matthew of a superior justice but that finds its fulfillment in Christ. The teachers of the law, according to 23:16, 17, 19, 24, 26 were described as blind guides. They were blind to the true will of God in the law that has been made explicit in Jesus’ sermon. Through the passages already cited and many others, Matthew’s ethic has been seen as an ethic of justice and not a work ethic like that of the lawyers and Pharisees.
The Gospel of Mark
Mark’s account of Jesus’ ministry began with the call to discipleship (1:16-20). Throughout the gospel, discipleship stands out as the central theme of his ethics. Howard Marshall, commenting on Mark 1:16-20, affirmed this statement when he said: ‘it was no accident that the summary of the gospel message was followed by the story of the calling of Jesus’ first disciple. In this way, it becomes very clear that repenting and believing in the gospel is nothing other than following Jesus… if he is the preacher of the gospel, it is equally the content of the gospel and one cannot believe in the gospel in any way . otherwise than by making a personal commitment of oneself to it’. Mark emphasized the ethic of discipleship throughout his gospel, giving many practical examples of what is required of Christ’s disciples. The key verse of his discipleship ethic is 8:34, ‘…if anyone wants to come after me, he must deny himself, take up his cross and follow me…’ According to Mark, to be a disciple of Christ, one should and be prepared to suffer and even die with him (8:35; 10:38-39). That is why Mark did not fail to present the story of Christ as rejected, betrayed, denied, abandoned and mocked, but also chosen and vindicated by God.
Mark’s ethic was not just about discipleship in general, but also became specific in some areas. He spoke about watchful discipleship (13:33-37). His ethic of ‘watchful discipleship’ applied not only with regard to suffering and the coming Messiah. He points to the fact that discipleship is not just a matter of observance of any law or code; it is a question of freedom and integrity. Citing, for example, fasting (2: 18-22) and Saturday observance (2: 234-4: 6), he said that they do not belong to the community oriented towards the coming of the son of man, but to the past. He considered the final rule to be the lord and his word rather than the precepts of Moses (8:38).
In Chapter 10:1-5, he addressed the subject of marriage, children, possession, and power, but not on the basis of law. Rather, he treated them on the basis of God’s intention in creation (10:14-15), the coming of God’s kingdom (10:14-15), the cost of discipleship (10:21), and the integrity of one’s identification. with Christ (10:39, 43-45). Mark’s ethic was primarily an ethic of discipleship.
Luke-Acts
David J. Atkinson observed, ‘the memory of Jesus fueled 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 account: (a) Mary’s song at the beginning of her story celebrated God’s action on behalf of the humbled, hungry and poor (1:46-55) ; the child Jesus was visited by shepherds in an administrator (2,8-16); he also included the portion that Jesus read from the prophet Isaiah at the beginning of his ministry: ‘the spirit of the Lord is upon me, because he has anointed me to preach good news to the poor.’ As John Stott observed, Luke reinforces his teachings with unforgettable parables, illustrating God’s love for sinners (eg, the prodigal son); the publican); the love we should have for each other (for example, the Good Samaritan); and the way God’s word is received and his kingdom grows (eg, the sower and the gathered seed).1
Lucas did not legislate any laws or give a social program. He made it clear that to recognize Jesus as the Christ was to care for the poor and powerless. Zacao’s story also indicates that receiving Jesus with joy was doing justice and practicing kindness. In the same way, Luke presented the story of the early church sharing everything they had with the needy person in their midst. With this action, Luke’s ethics reveals that when the community and character adapt the good news to the poor, then Christ has been recognized as Lord. Lucas’s ethic is one of concern and care.
the gospel of john
The Gospel of John differs from the Synoptic Gospels in several respects, and its ethics are also different. Although Moses was still a guide for the Jewish Christians to whom John wrote, his focus was not the law but life in the name of Christ (20:31). Life in the name of Christ was a life shaped and informed by love. Christ is the great revelation of God’s love for the world (3:16). The father loves the son and the son remains in the father’s love and fulfills his commandments. Jesus loves his own and instructs them to remain in his love and keep his commandments. However, his commandment is that believers love one another as he loves them.
The reality of this love, as presented by John, was secured on the cross. The challenge in John’s ethical teaching is that the mission of God’s love seeks a response, a love that responds, and where it finds it, there is life in the name of Christ.
Conclusion
Using the Sermon on the Mount as the basis for the ethics of the gospels, the ethics of the four gospels as presented by the various writers were discussed. Matthew presented a just ethic. True justice is conformity of character and conduct to the will of God. Mark presented an ethic of discipleship: total commitment of oneself in obedience to the Savior. Lucas presented an ethic of concern and care for the poor and destitute. Finally, Juan presented an ethic of love. God’s love for the world was seen in Christ’s death on the cross. Responding to that love means life for the individual.