Hungarian Church Press, 1968 (20. évfolyam, 2. szám)
1968-06-01 / 2. szám
s HOP Vol XX Rpardal Number ,^~-62 — (07766) 1969 No -2 in the manner of the scribes, in the way of a repetitious casuistry; He dif rectly applied the Word of God to the situation and persons concerned, "as one having authority*’ (Matthew 7:29), But the peculiarity of the teaching of Jesus appears most clearly when we compare it not only with the teaching of the scribes but with apocalyptic prophecy as wello The characteristic feature of the latter is that the apocalyptic prophets, announ ci:dg the ccming of the Messiah and God 's Kingdom, awaited God's judgment, the vindication of God's people. John's preaching, too, had this feature, yet he denied Israel's claim on a special treatment in God's judgment» t Jesus not merely made a step forward "but he, in radical contradiction to the apocalyptic expectations, announced the coming of the King-* dom as the season of God's grace, and preached this message as good tidings* the Gospel. JesUs proclaims the Gospel of God's grace ard not his judgnent. The novelty of his conduct and message was what shocked his hearers: they had expected of the Messiah that he would join the congregation of the righteous, and Jesus associated with the sinners® This was something which .transcended the expectations and hopes even of the greatest prophets« They, too, speak of God's mercy and .His faithfulness"to His people. They also knew that God covurs and forgives the sins of His people, but this they proclaim under the condition cf the people's antecedent repentance and conversion. Also the Pharisees and scribes thought possible the penitent's return to the congregation, if he first gave indications of his contrition and his willingness to make amends, But they were scandalized when they saw tint Jesus, without any pro-conditions, mingled with sinners and forgave sins. It isffihis that the essence of the mission of Jesus is manif ested: He came not to condemn people; he came to save men. The ethics of Jesus is in. ocoard with his message and conduct. This ethic is concentrated on love. He makes clear his requirements by emphatically speaking about the obligation to love our enemies. This point makes it clear that love, according to Jesus, is different from what the prophets called mishpat, that is righteousness^ and equitableness» Jesus does not speak of reciprocation; He expects his disciples to 'give, help and love without counting on reciprocation. The' emphasis is not on the question how to maintain good relations between men, neither on the question as to how to revenge evil, but on the question of how severed relations car. be reestablished and how evil could be overcome with good* The universal humanity of this ethic also resembles the great prophets. The love to God is closely linked with the commandment to love our fellowmai. Jesus not only united the two great commandments cf the Old Testamart, he also pointed to the heavenly Father whoge love is nnnifest to all by his sending rain on the just and on the unjust, without ary discrimination (Matthew 5:44), On the other hand, He gives to the commandment of loveySur fellowmen a typically theological and Evangelical foundation in that he maxes forgiveness the foundation of human relations, closely connecting this with God's forgiveness cf our sins: no one can be reconciled with God without making peace with
