The Law upheld the Matthew ethic of superior justice but which 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, the ethic of Matthew has been seen as an ethic of justice and not a work ethic like that of the teachers of the law 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 claim 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 is very clear that repenting and believing in the gospel is nothing other than following Jesus… if he is the preacher of the gospel, he is also the content of the gospel and one cannot believe in the gospel in any way . other than by making a personal commitment of oneself to him’. Mark emphasized the ethics of discipleship throughout his gospel, giving many practical examples of what is required of disciples of Christ. The key verse of his discipleship ethic is 8:34, ‘…if anyone wants to come after me, he must deny himself and take up his cross and follow me…’ According to Mark, to be a disciple of Christ, one must 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 made it specific in some areas. He spoke about vigilant discipleship (13:33-37). His ‘vigilant discipleship’ ethic applied not only with regard to suffering and the coming Messiah. He points to the fact that discipleship is not just a matter of observing any law or code; it is a matter of freedom and integrity. Citing, for example, fasting (2:18-22) and Sabbathkeeping (2:234-4:6), he said that they do not belong to the community oriented to the coming of the son of man, but to the past. He considered the final standard to be the Lord and his word rather than the precepts of Moses (8:38).
In Chapter 10:1-5, he dealt with 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 humble, 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 one another (eg, the Good Samaritan); and how God’s word is received and his kingdom grows (e.g., the sower and the seed gathered) .1
Lucas did not legislate any law or give a social program. He made it clear that to recognize Jesus, as the Christ, was to care for the poor and helpless. Zacao’s story also indicates that to receive Jesus with joy was to do justice and practice goodness. 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, the Luke ethic reveals that when the community and the 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 command is that believers love one another as he loves them.
The reality of this love, as presented by John, was assured at the cross. The challenge in John’s ethical teaching is that God’s mission of love seeks an answer, 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. Mateo presented a just ethic. True righteousness 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, John 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.