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The Moral Teachings of Jesus: Radical Instruction in the Will of God
The growing movement of post-evangelicalism highlights an opportunity to elevate and center the moral teachings of Jesus. So many of those who identify as Christian intuitively know that their old version of faith is no longer working, and they feel a theological vacuum. David P. Gushee has been a leader in recent years for those ready to move on to a more examined and robust faith. Now, in The Moral Teachings of Jesus, Gushee examines forty teachings of Jesus, drawn from all four New Testament Gospels, to clarify exactly what Jesus said about the moral life.
218 pages, Paperback
Published September 10, 2024
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October 15, 2024
A Challenging Look at Jesus's Moral Lessons
At this point in his long career, Dr. David Gushee has earned the description "America's leading Christian ethicist." There's evidence for that claim in the support of his his academic peers, who elected him a few years ago to head a couple of the nation's leading scholarly organizations: the American Academy of Religion and the Society of Christian Ethics. Further evidence is the nearly 2,000 very positive reviews of his landmark book, Changing Our Mind, spread across Goodreads and Amazon. And he literally "wrote the book" on Introducing Christian Ethics, based on his decades of lectures for thousands of Mercer students.
So, when Dr. Gushee announced that he was publishing a relatively short (roughly 200 pages) book about The Moral Teachings of Jesus, I suspect that many of his long-time readers may have wondered if they needed this additional Gushee title on their library shelves. After all, to be clear, this book does not break any new ground—except that it was written and released to coincide with the rise of "Christian nationalism" in America. That's been a deep concern for Gushee—and for many of his colleagues—in recent years.
They see Christian nationalists trying to hijack Jesus's message for political gains. So, Dr. Gushee reasoned, it's time to put out a concise volume clarifying what Jesus had to say about a series of moral issues.
And, just to be clear, Gushee subtitled the book, Radical Instruction in the Will of God. In interviews, he's made the point of stressing, "I don't think many Christians realize how radical Jesus was."
In one recent podcast about this new book, Gushee said:
“I feel like many Christians have very little familiarity with the actual teachings of Jesus about the moral life." When we do carefully consider what Jesus taught, we may be upset to discover that Jesus was quite demanding of our compassion, love and generosity toward our neighbors. And, why are we likely to resist that challenge from Jesus? “Because we don’t want Jesus to set the agenda for our lives. … Jesus is very radical and very challenging—which is the reason that we’d rather focus on the story that Jesus came as a baby and he died on the cross for our sins and he rose from the dead so we can go to heaven when we die.”
In a nutshell, that's how Gushee has been summarizing the book in interviews and public talks.
I appreciate the way he has organized this book—as a walk through the four Gospels, starting with Mark's concise version of Jesus's life, then Matthew's Gospel, then Luke's and John's. He makes it easy for clergy and active lay people who lead Sunday school classes or discussion groups to line up his analysis with the ways our congregations often walk through the Bible in the course of a lectionary year. (There's a final section of the book just on "Passion Week.")
I describe this book as aimed at readers who already are active in their congregations, because this text is written for folks who are familiar with Bible study and perhaps have a convenient shelf of other reference books they can consult. For example, in the middle of the book as he is analyzing the meaning of the Lord's Prayer—as it is presented in two ways in two Gospels—he refers readers for further study to passages in his other book, Kingdom Ethics. In that section, the footnotes at the bottom of those pages are as fascinating to read as the main text. One of them references Amy Jill-Levine's warning of problems with the stress on "father language" for many people.
So, this book is a serious dive into contemporary analysis of the moral issues in these Gospels—citing both Gushee's own longstanding work and that of others.
I think it's a terrific one-volume overview of these themes that, for many, will be a fascinating review of issues we already know are core themes in the Gospels. For other readers, this may be quite challenging and you could find yourself arguing with Gushee about some of his conclusions. But, knowing Gushee's work over the years, I'm sure he welcomes that wrestling with the text.
So, yes, I am ultimately arguing that, even if you have a few Gushee books on your shelf, you should add this one to your collection. I'm giving it 5 stars and space in own library.
At this point in his long career, Dr. David Gushee has earned the description "America's leading Christian ethicist." There's evidence for that claim in the support of his his academic peers, who elected him a few years ago to head a couple of the nation's leading scholarly organizations: the American Academy of Religion and the Society of Christian Ethics. Further evidence is the nearly 2,000 very positive reviews of his landmark book, Changing Our Mind, spread across Goodreads and Amazon. And he literally "wrote the book" on Introducing Christian Ethics, based on his decades of lectures for thousands of Mercer students.
So, when Dr. Gushee announced that he was publishing a relatively short (roughly 200 pages) book about The Moral Teachings of Jesus, I suspect that many of his long-time readers may have wondered if they needed this additional Gushee title on their library shelves. After all, to be clear, this book does not break any new ground—except that it was written and released to coincide with the rise of "Christian nationalism" in America. That's been a deep concern for Gushee—and for many of his colleagues—in recent years.
They see Christian nationalists trying to hijack Jesus's message for political gains. So, Dr. Gushee reasoned, it's time to put out a concise volume clarifying what Jesus had to say about a series of moral issues.
And, just to be clear, Gushee subtitled the book, Radical Instruction in the Will of God. In interviews, he's made the point of stressing, "I don't think many Christians realize how radical Jesus was."
In one recent podcast about this new book, Gushee said:
“I feel like many Christians have very little familiarity with the actual teachings of Jesus about the moral life." When we do carefully consider what Jesus taught, we may be upset to discover that Jesus was quite demanding of our compassion, love and generosity toward our neighbors. And, why are we likely to resist that challenge from Jesus? “Because we don’t want Jesus to set the agenda for our lives. … Jesus is very radical and very challenging—which is the reason that we’d rather focus on the story that Jesus came as a baby and he died on the cross for our sins and he rose from the dead so we can go to heaven when we die.”
In a nutshell, that's how Gushee has been summarizing the book in interviews and public talks.
I appreciate the way he has organized this book—as a walk through the four Gospels, starting with Mark's concise version of Jesus's life, then Matthew's Gospel, then Luke's and John's. He makes it easy for clergy and active lay people who lead Sunday school classes or discussion groups to line up his analysis with the ways our congregations often walk through the Bible in the course of a lectionary year. (There's a final section of the book just on "Passion Week.")
I describe this book as aimed at readers who already are active in their congregations, because this text is written for folks who are familiar with Bible study and perhaps have a convenient shelf of other reference books they can consult. For example, in the middle of the book as he is analyzing the meaning of the Lord's Prayer—as it is presented in two ways in two Gospels—he refers readers for further study to passages in his other book, Kingdom Ethics. In that section, the footnotes at the bottom of those pages are as fascinating to read as the main text. One of them references Amy Jill-Levine's warning of problems with the stress on "father language" for many people.
So, this book is a serious dive into contemporary analysis of the moral issues in these Gospels—citing both Gushee's own longstanding work and that of others.
I think it's a terrific one-volume overview of these themes that, for many, will be a fascinating review of issues we already know are core themes in the Gospels. For other readers, this may be quite challenging and you could find yourself arguing with Gushee about some of his conclusions. But, knowing Gushee's work over the years, I'm sure he welcomes that wrestling with the text.
So, yes, I am ultimately arguing that, even if you have a few Gushee books on your shelf, you should add this one to your collection. I'm giving it 5 stars and space in own library.
September 20, 2024
A Christian is (or should be) by definition a follower of Jesus Christ. That should mean Christians follow the teachings of Jesus. While that should not be surprising, in practice, many Christians disregard Jesus' teachings. Instead, many Christians believe that as long as they affirm Jesus to be the savior based on Jesus' death on the cross, then that's all that is required of them. As for Jesus' moral teachings, they sound good but aren't applicable. At least that's the way it often appears as we watch and listen to Christians navigate life.
David Gushee, a leading Christian ethicist, offers a very different take on the role Jesus plays in defining what it means to be a Christian. Gushee is the distinguished university professor of Christian Ethics at Mercer University and holds a chair in Christian social ethics at Vrije Universiteit Amsterdam, as well as the author of several books on Christian ethics. In "The Moral Teachings of Jesus" Gushee takes us on a journey through the Gospels, beginning with Mark and ending with several passages connected with the Passion Week, that reveal Jesus' moral teachings, which reveal a radical understanding of God's will.
Gushee wrote this book, which covers forty different expressions of Jesus' moral teachings, with a specific group in mind. He has become a leading figure within the post-evangelical movement. He writes this book to help this particular group come to grips with Jesus and his message for today. His purpose in writing this book is to call the church back to first principles so that the readers might better understand what Jesus has to say about how his followers live their lives. He speaks of two primary presuppositions at work in the book. The first presupposition is that "Jesus' moral teachings were circulated as sayings for decades before being edited and integrated into the narratives offered by the Gospel writers." The second presupposition is that Mark offers the first complete Gospel. Therefore, that is where he starts (p. xii).
The book is divided into five parts. He begins with the Gospel of Mark and looks at nine passages or pericopes, beginning with the declaration by Mark that the kingdom of God has drawn near. From Mark (and parallel passages), he turns to Matthew. There he begins with the Beatitudes and works through fifteen total pericopes. Then, it's on to Luke, where we encounter nine more passages, including the parable of Lazarus and the Rich Man and the revelation of the Greatest Commandment. After that we turn to four passages in the Gospel of John, beginning with the Woman at the Well and finishing with Jesus' prayer that his disciples would be one. Regarding John, Gushee notes that his Gospel contains the fewest direct moral teachings, but it still offers an important witness. The book ends with three scenes from the Passion Week. These include Jesus' act of cleansing (occupying) the Temple, the question of paying taxes to Caesar, and finally the message of Matthew 25 regarding the judgment on the sheep and goats.
I can't do justice to Gushee's discussion of the forty passages he has selected by trying to summarize each of them. What I can say is that he draws upon leading biblical scholars, including Amy-Jill Levine, an important Jewish New Testament scholar. He listens closely to their analysis of the text and then draws on his own expertise in Christian ethics to make an application to our times.
Each of these forty chapters is about fifteen hundred words or so, which makes them manageable reading and discussion starters. Preachers will benefit from his analysis of the passages because he connects strong exegesis with the practical implications of Jesus' teachings. Most importantly, Gushee reminds us that Jesus' message was quite radical. At the same time, he is very careful not to suggest that Jesus took anti-Jewish views and warns against modern readers of the Gospels taking anti-Jewish perspectives on moral issues. As such, Gushee writes that he believes "that the teachings of Jesus offer the best ethical instruction, the best account of the will of God, that the world has ever heard." Therefore, to be a Christian is to obey those teachings. (p. 198).
At a time when many people are wondering whether Christianity is viable, especially institutionally, in large part due to the behavior of Christians, Gushee offers an important response. Again he directs his message to those who may be questioning the Christian message inviting them to consider what Jesus has to say. As he demonstrates, Jesus was rather radical, for his time, and ours.
David Gushee, a leading Christian ethicist, offers a very different take on the role Jesus plays in defining what it means to be a Christian. Gushee is the distinguished university professor of Christian Ethics at Mercer University and holds a chair in Christian social ethics at Vrije Universiteit Amsterdam, as well as the author of several books on Christian ethics. In "The Moral Teachings of Jesus" Gushee takes us on a journey through the Gospels, beginning with Mark and ending with several passages connected with the Passion Week, that reveal Jesus' moral teachings, which reveal a radical understanding of God's will.
Gushee wrote this book, which covers forty different expressions of Jesus' moral teachings, with a specific group in mind. He has become a leading figure within the post-evangelical movement. He writes this book to help this particular group come to grips with Jesus and his message for today. His purpose in writing this book is to call the church back to first principles so that the readers might better understand what Jesus has to say about how his followers live their lives. He speaks of two primary presuppositions at work in the book. The first presupposition is that "Jesus' moral teachings were circulated as sayings for decades before being edited and integrated into the narratives offered by the Gospel writers." The second presupposition is that Mark offers the first complete Gospel. Therefore, that is where he starts (p. xii).
The book is divided into five parts. He begins with the Gospel of Mark and looks at nine passages or pericopes, beginning with the declaration by Mark that the kingdom of God has drawn near. From Mark (and parallel passages), he turns to Matthew. There he begins with the Beatitudes and works through fifteen total pericopes. Then, it's on to Luke, where we encounter nine more passages, including the parable of Lazarus and the Rich Man and the revelation of the Greatest Commandment. After that we turn to four passages in the Gospel of John, beginning with the Woman at the Well and finishing with Jesus' prayer that his disciples would be one. Regarding John, Gushee notes that his Gospel contains the fewest direct moral teachings, but it still offers an important witness. The book ends with three scenes from the Passion Week. These include Jesus' act of cleansing (occupying) the Temple, the question of paying taxes to Caesar, and finally the message of Matthew 25 regarding the judgment on the sheep and goats.
I can't do justice to Gushee's discussion of the forty passages he has selected by trying to summarize each of them. What I can say is that he draws upon leading biblical scholars, including Amy-Jill Levine, an important Jewish New Testament scholar. He listens closely to their analysis of the text and then draws on his own expertise in Christian ethics to make an application to our times.
Each of these forty chapters is about fifteen hundred words or so, which makes them manageable reading and discussion starters. Preachers will benefit from his analysis of the passages because he connects strong exegesis with the practical implications of Jesus' teachings. Most importantly, Gushee reminds us that Jesus' message was quite radical. At the same time, he is very careful not to suggest that Jesus took anti-Jewish views and warns against modern readers of the Gospels taking anti-Jewish perspectives on moral issues. As such, Gushee writes that he believes "that the teachings of Jesus offer the best ethical instruction, the best account of the will of God, that the world has ever heard." Therefore, to be a Christian is to obey those teachings. (p. 198).
At a time when many people are wondering whether Christianity is viable, especially institutionally, in large part due to the behavior of Christians, Gushee offers an important response. Again he directs his message to those who may be questioning the Christian message inviting them to consider what Jesus has to say. As he demonstrates, Jesus was rather radical, for his time, and ours.
September 21, 2024
I’m a huge fan of Gushee, in general. I love his perspective of scripture and humans and God, and know I’ll be returning to these essayettes when it comes to sermon prep.
July 29, 2026
Jesus Christ is one of the greatest moral teachers in history. This book consists of 40 Jesusian moral lessons found in the four Gospels. David Gushee, the theological advisor to the Post-Evangelical Collective, says that Christians have a "desperate" need to get back to first principles.
Paul's teaching has gotten more attention in recent decades. The last time Christians focused on what Jesus taught was a century ago with the social gospel movement. It is time to renew that focus, and to embrace the religion of Jesus instead of the religion about Jesus.
This review will focus on half a dozen of the 40 Jesusian teachings. The first is what Jesus taught about family values.
“Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple” (Luke 14:26). “Do not think that I have come to bring peace to the earth; I have not come to bring peace but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in- law against her mother-in-law, and one’s foes will be members of one’s own household.” (Matthew 10:34-36) Jesus also promises great compensation for those who leave their families (Mark 10:29-30).
Family values are not the top priority. What Jesus meant, Gushee explains, is that God should be our top priority, and when family rejects God, believers should follow God.
On the other hand, we are commanded to honor our father and mother. Gushee does not explain how rejection is compatible with honoring.
The Sermon on the Mount is the most significant body of moral teaching of Jesus and of any biblical figure. Found in Matthew 5:1 - 7:29, the Beatitudes contain challenging moral radicalism that tempts Christ followers to evade it.
Gushee sees an "ingenious collection of fourteen triads."
Jesus names a traditional teaching about an issue, such as thou shall not kill. He then describes a sinful pattern of human behavior, such as getting angry with a brother or calling him an epithet. He finally offers a way to break the sinful pattern by elevating reconciliation as a higher priority than worship.
Jesus is not trying to replace the traditional teaching, but to intensify it, to make it more rigorous. He equates anger and murder, and it is true that murder is typically preceded by anger and insults. On the other hand, anger rarely ends in murder. Jesus appears to be forbidding anger across the board, which some commentators have called perfectionism.
On the other hand, Jesus seemed angry when he chased the moneylenders from the temple. He also frequently used derogatory names for Pharisees.
The Beatitudes offer a kingdom ethic for those ready to participate. “Those who hunger and thirst for righteousness” means those who desire justice as God does, rather than being complacent about the world's gross injustice. The "merciful" and the "peacemakers" also imitate Jesus.
"But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart" (Matt 5:28)
So, having a lustful temptation but not acting on it is just as sinful as acting on it. In that case, someone who feels lust might decide to consummate adultery because he is already as guilty as if he had. Many spouses, however, .would not appreciate that incentive for infidelity.
The most original Jesusian teaching is about loving enemies and cooperating with aggressors (Matt. 5: 38-48). It is also teaching that most Christians ignore. It is contrary to human nature, after all, not to retaliate or to even defend oneself from an attacker, turning the other cheek instead.
The Old Testament calls for proportionate retribution, while Jesus calls for no retribution, which sounds like no deterrence and no justice (at least not in this life). When crime pays, there is more crime.
Supporting a war against, say, Iran or Cuba would be inconsistent with loving enemies and turning the other cheek. Nonetheless, tens of millions of Christians are in favor of launching attacks on enemies who pose no imminent threat.
There are other Jesusian prescriptions that Christians tend to ignore. For example, when a robber takes one thing from you, offer another, says Jesus. When kidnapped, voluntarily go the extra mile. When facing a lawsuit, surrender ahead of time. Lend money to anyone who asks.
Common sense suggests that those who would follow these commands in the real world would be perpetual victims. Could a rape victim resist a second attack? Legally defending oneself would be contrary to the plain Jesusian wording. Those who lend indiscriminately, regardless of whether the borrower has a track record of never repaying what he owes, would soon deplete their resources.
Gushee says Jesus wants us to behave more like God in not retaliating and in giving forgiveness. Yet God promises punishment in the afterlife for bad behavior.
Another moral teaching is about doing good in private. “Beware of practicing your righteousness before others in order to be seen by them, for then you have no reward from your Father in heaven” (Matt 6:1).
Christians should pray in private instead of public, according to Jesus. Yet, almost all churches engage in communal prayer.
Although donating to charity can be done anonymously, very few donations are made that way. Research finds that we give more when being watched, when there is peer pressure, when recipients are local and individually identifiable. We rarely donate anonymously because we like to be recognized.
Consequently, if most people followed the Jesusian direction not to practice righteousness in public, then charitable donations would plummet because people give, at least in part, in order to make a good impression on others. For example, men donate more when the solicitor is an attractive woman or when in the company of women.
Jesus has a clear teaching about forgiveness. He tells us that God will forgive those who forgive, but won't forgive those who refuse to forgive others (Matt 6:14–15). In addition, just like the unforgiving servant in the parable whose master handed him over to the jailers to be tortured, “so my heavenly Father will also do to every one of you if you do not forgive your brother or sister from your heart.” (Matt 18:35).
This command does not leave much wiggle room. Yet, in today's hyper-polarized politics, in which white evangelicals play a prominent role, bitter name calling is an everyday occurrence.
For example, the President says he hates the opposition party, and celebrates the death of a former FBI director. It does not reflect heartfelt forgiveness to accuse other pols of treason and of trying to destroy the country.
Another teaching that modern American Christians have trouble with is about material wealth. Jesus modeled a minimalist lifestyle. He warned against the single-minded pursuit of wealth. Serving Mammon leads to covetousness, greed, stinginess, and turning wealth into an idol that replaces God.
Genuine Christian commitment, writes Gushee, is to a life of self-denial, cross-bearing, and obediently following-after. This teaching is a stark challenge to a consumerist society. It also conflicts with the prosperity gospel.
Mark, Matthew and Luke all tell the story of the rich man who asks Jesus what he must do to achieve eternal life. First, Jesus tells him to obey the commandments. When the man claims he does obey, and asks what else he should do, Jesus tells him to sell all his possessions and to follow him as a disciple.
Most Christians have evaded this teaching using various rationalizations. Only some Catholic religious orders have taken vows of poverty.
This is clearly one of the hard Jesusian teachings. The only loophole is found in Luke 19 where Zacchaeus declares that he has given away half of his wealth to the poor and is reimbursing anyone he had cheated. Jesus says, “Today salvation has come to this house..." In other words, giving up half of one's wealth is sufficient.
Another challenging moral teaching is "judge not." In Matt 7:1–5, the moral command is “do not judge” other people. That is followed by a warning that the same standard we use to judge others will be applied to us.
Jesus then instructs us to “first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye” (Matt 7:5). He also said, "Let him who is without sin cast the first stone" (John 8:7). On the other hand, Jesus criticizes Pharisees for not following the Old Testament command to execute those who curse their parents (Matt 15:3-5).
Human beings are eager to cast blame, but reluctant to accept it. When something bad happens, we look for a scapegoat. Withholding judgment is the exception, not the rule.
Gushee recognizes that "a posture of complete nonjudgmentalism... is probably not workable in any long-term human community." That's because all societies have moral norms and punish violators. If no judgment were taken seriously, it would mean no punishment, no court cases, and no prisons.
Gushee doubts that Jesus opposed all judgments, since the law he supports makes lots of judgments. A more workable interpretation is that Christians should judge with compassion, generosity, and humility, keeping in mind their own failings.
The Golden Rule is the most famous teaching. It challenges the deeply ingrained human value of reciprocity. We treat others well who treat us well, or from whom we expect good treatment. As Confucious said, "There is one word which may serve as a rule of practice for all one's life - reciprocity."
Gushee explains that Jesus did not condition the golden rule based upon how the other person behaves. Even if he treats us poorly, we should treat him as we would want to be treated.
Without reciprocity, however, or punishment for exploitative behavior, bad actors face no negative consequences for their misbehavior. This may encourage them to repeat their behavior again and again because they can get away with it. It would not work out well for a prison inmate who practiced the rule.
In the debate over faith versus works, Jesus emphasizes action in obedience to divine will, which Jesus says is pleasing to God.r He does not claim that faith alone is the key to salvation. In fact, in Matt. 7:21, Jesus rejects the sufficiency of the confession, "Lord, Lord."
"It is action that matters to God...This would define a 'Christian' not simply as someone who believes certain doctrines but as somebody who lives a certain kind of life. This is not how Christianity is defined in many churches." The parable of Lazarus and the rich man (Luke 16:19-31) also describes right actions as being the key to salvation.
The parable of the wheat and weeds in Matthew 13 is unusual because Jesus explained what it meant. Good and bad people live together, but Christians should not try to kick out the bad ones. Instead, leave that judgment to the angel who will separate two groups at the end of the age.
Taking this parable seriously would put an end to Christian wars over religion. It also encourages tolerance and separation between church and state.
On the other hand, is it wrong to exile violent criminals to prison instead of waiting until the end of the age? Is incarceration a sin?
Jesus taught in parables such one about workers in the vineyard in Matthew 20. The owner hired workers at an agreed on rate, but he paid all workers the same, including those who worked only the last hour.
Those who had worked the whole shift complained that it wasn't fair to pay the late arrivals the same as those who had done 11 times as much work. They probably felt stupid for showing up for work early instead of late.
The owner reprimanded the jealous all-day workers for complaining: "Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?" (Matt 20:13)
One interpretation is that Jesus favors a living wage so that all workers can eat, unlike what the free market would pay.
"In Jesus’ perspective, the economic system exists to serve people; people don’t exist to serve whatever economic system has been created." Jesus preferred economic equality to some people going hungry.
It is natural, however, for those who do the most work to expect higher compensation than those who do the least. Even small children would call this pay system unfair.
On the other hand, how many Christ-following owners follow this pay schedule? My guess is about as many who turn the other cheek or who voluntarily stay with a kidnapper.
It wouldn't work in real life because, on day two with this policy, the owner would have a harder time finding people willing to work all day long. There would be an abundance of willing workers at the final hour. The owner would get just one hour's work per worker while having the same payroll as if he was getting 11 hours of labor. If there are shareholders, they would certainly object.
There is value in making sure everyone has their daily bread, even if it violates the value of proportional reciprocation. Again, Jesus is no fan of reciprocation, just as he wasn't with the golden rule and turning the other cheek. He also rejected reciprocation in Luke 14:12 when he urged hosts not to invite their friends or family to a banquet, “in case they may invite you in return, and you would be repaid.”
Is rejecting reciprocation an effective way to build relationships and community, or is reciprocation essential for relationships built on cooperation, fairness and respect? Are relationships based on mutual reciprocation sinful?
If it is wrong to expect mutual reciprocation, it would result in very one-sided relationships where one person could strike someone's cheek, steal their coat, threaten to sue them, and do the minimum labor. The other person would be the perpetual victim who would not respond proportionally in kind. That sounds like hell on earth, while a reciprocity-based society that elicits cooperation for mutual benefit sounds like heaven.
In Matthew 25, Jesus describes the final judgment at which everyone will divided into sheep or goats based upon how they treated the hungry, the naked, the stranger, the prisoner and the sick.
Gushee notes that this is inconsistent with the Protestant doctrine that right belief is the key to salvation. That may be a reason some pastors avoid preaching about these passages. Others interpret it narrowly so the judgment does not apply universally.
Gushee favors the straight forward reading, arguing that Jesus is consistent in his concern for the poor and vulnerable. This is one of his most significant moral teachings.
Jesus launched his public ministry in Galilee when he proclaimed "the kingdom of God is near." (Mark 1:14–15). He subsequently referred to God's kingdom several times during his ministry.
Gushee writes that the kingdom refers to God's activity on earth consisting of "salvation, deliverance, justice, peace, healing, and a restored and remade covenant community." Participating in these activities in the present is what Christ followers should do. They are to be co-participants with God in kingdom work.
When it comes to Jesusian moral teachings, Gushee offers interpretations that are illuminating even if not always persuasive. He ignores a handful of Jesusian teachings such as remarrying after divorce is adultery, and the devil is the father of the Jews "who do their father's bidding" (John 8:44).
Another useful book about specific teachings is "The Difficult Words of Jesus: A Beginner's Guide to His Most Perplexing Teachings" by Amy-Jill Levine (2021, Abington). More controversial is "Ten Things Christians Wish Jesus Hadn't Taught" (2023) by David Madison. -30-
Paul's teaching has gotten more attention in recent decades. The last time Christians focused on what Jesus taught was a century ago with the social gospel movement. It is time to renew that focus, and to embrace the religion of Jesus instead of the religion about Jesus.
This review will focus on half a dozen of the 40 Jesusian teachings. The first is what Jesus taught about family values.
“Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple” (Luke 14:26). “Do not think that I have come to bring peace to the earth; I have not come to bring peace but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in- law against her mother-in-law, and one’s foes will be members of one’s own household.” (Matthew 10:34-36) Jesus also promises great compensation for those who leave their families (Mark 10:29-30).
Family values are not the top priority. What Jesus meant, Gushee explains, is that God should be our top priority, and when family rejects God, believers should follow God.
On the other hand, we are commanded to honor our father and mother. Gushee does not explain how rejection is compatible with honoring.
The Sermon on the Mount is the most significant body of moral teaching of Jesus and of any biblical figure. Found in Matthew 5:1 - 7:29, the Beatitudes contain challenging moral radicalism that tempts Christ followers to evade it.
Gushee sees an "ingenious collection of fourteen triads."
Jesus names a traditional teaching about an issue, such as thou shall not kill. He then describes a sinful pattern of human behavior, such as getting angry with a brother or calling him an epithet. He finally offers a way to break the sinful pattern by elevating reconciliation as a higher priority than worship.
Jesus is not trying to replace the traditional teaching, but to intensify it, to make it more rigorous. He equates anger and murder, and it is true that murder is typically preceded by anger and insults. On the other hand, anger rarely ends in murder. Jesus appears to be forbidding anger across the board, which some commentators have called perfectionism.
On the other hand, Jesus seemed angry when he chased the moneylenders from the temple. He also frequently used derogatory names for Pharisees.
The Beatitudes offer a kingdom ethic for those ready to participate. “Those who hunger and thirst for righteousness” means those who desire justice as God does, rather than being complacent about the world's gross injustice. The "merciful" and the "peacemakers" also imitate Jesus.
"But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart" (Matt 5:28)
So, having a lustful temptation but not acting on it is just as sinful as acting on it. In that case, someone who feels lust might decide to consummate adultery because he is already as guilty as if he had. Many spouses, however, .would not appreciate that incentive for infidelity.
The most original Jesusian teaching is about loving enemies and cooperating with aggressors (Matt. 5: 38-48). It is also teaching that most Christians ignore. It is contrary to human nature, after all, not to retaliate or to even defend oneself from an attacker, turning the other cheek instead.
The Old Testament calls for proportionate retribution, while Jesus calls for no retribution, which sounds like no deterrence and no justice (at least not in this life). When crime pays, there is more crime.
Supporting a war against, say, Iran or Cuba would be inconsistent with loving enemies and turning the other cheek. Nonetheless, tens of millions of Christians are in favor of launching attacks on enemies who pose no imminent threat.
There are other Jesusian prescriptions that Christians tend to ignore. For example, when a robber takes one thing from you, offer another, says Jesus. When kidnapped, voluntarily go the extra mile. When facing a lawsuit, surrender ahead of time. Lend money to anyone who asks.
Common sense suggests that those who would follow these commands in the real world would be perpetual victims. Could a rape victim resist a second attack? Legally defending oneself would be contrary to the plain Jesusian wording. Those who lend indiscriminately, regardless of whether the borrower has a track record of never repaying what he owes, would soon deplete their resources.
Gushee says Jesus wants us to behave more like God in not retaliating and in giving forgiveness. Yet God promises punishment in the afterlife for bad behavior.
Another moral teaching is about doing good in private. “Beware of practicing your righteousness before others in order to be seen by them, for then you have no reward from your Father in heaven” (Matt 6:1).
Christians should pray in private instead of public, according to Jesus. Yet, almost all churches engage in communal prayer.
Although donating to charity can be done anonymously, very few donations are made that way. Research finds that we give more when being watched, when there is peer pressure, when recipients are local and individually identifiable. We rarely donate anonymously because we like to be recognized.
Consequently, if most people followed the Jesusian direction not to practice righteousness in public, then charitable donations would plummet because people give, at least in part, in order to make a good impression on others. For example, men donate more when the solicitor is an attractive woman or when in the company of women.
Jesus has a clear teaching about forgiveness. He tells us that God will forgive those who forgive, but won't forgive those who refuse to forgive others (Matt 6:14–15). In addition, just like the unforgiving servant in the parable whose master handed him over to the jailers to be tortured, “so my heavenly Father will also do to every one of you if you do not forgive your brother or sister from your heart.” (Matt 18:35).
This command does not leave much wiggle room. Yet, in today's hyper-polarized politics, in which white evangelicals play a prominent role, bitter name calling is an everyday occurrence.
For example, the President says he hates the opposition party, and celebrates the death of a former FBI director. It does not reflect heartfelt forgiveness to accuse other pols of treason and of trying to destroy the country.
Another teaching that modern American Christians have trouble with is about material wealth. Jesus modeled a minimalist lifestyle. He warned against the single-minded pursuit of wealth. Serving Mammon leads to covetousness, greed, stinginess, and turning wealth into an idol that replaces God.
Genuine Christian commitment, writes Gushee, is to a life of self-denial, cross-bearing, and obediently following-after. This teaching is a stark challenge to a consumerist society. It also conflicts with the prosperity gospel.
Mark, Matthew and Luke all tell the story of the rich man who asks Jesus what he must do to achieve eternal life. First, Jesus tells him to obey the commandments. When the man claims he does obey, and asks what else he should do, Jesus tells him to sell all his possessions and to follow him as a disciple.
Most Christians have evaded this teaching using various rationalizations. Only some Catholic religious orders have taken vows of poverty.
This is clearly one of the hard Jesusian teachings. The only loophole is found in Luke 19 where Zacchaeus declares that he has given away half of his wealth to the poor and is reimbursing anyone he had cheated. Jesus says, “Today salvation has come to this house..." In other words, giving up half of one's wealth is sufficient.
Another challenging moral teaching is "judge not." In Matt 7:1–5, the moral command is “do not judge” other people. That is followed by a warning that the same standard we use to judge others will be applied to us.
Jesus then instructs us to “first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye” (Matt 7:5). He also said, "Let him who is without sin cast the first stone" (John 8:7). On the other hand, Jesus criticizes Pharisees for not following the Old Testament command to execute those who curse their parents (Matt 15:3-5).
Human beings are eager to cast blame, but reluctant to accept it. When something bad happens, we look for a scapegoat. Withholding judgment is the exception, not the rule.
Gushee recognizes that "a posture of complete nonjudgmentalism... is probably not workable in any long-term human community." That's because all societies have moral norms and punish violators. If no judgment were taken seriously, it would mean no punishment, no court cases, and no prisons.
Gushee doubts that Jesus opposed all judgments, since the law he supports makes lots of judgments. A more workable interpretation is that Christians should judge with compassion, generosity, and humility, keeping in mind their own failings.
The Golden Rule is the most famous teaching. It challenges the deeply ingrained human value of reciprocity. We treat others well who treat us well, or from whom we expect good treatment. As Confucious said, "There is one word which may serve as a rule of practice for all one's life - reciprocity."
Gushee explains that Jesus did not condition the golden rule based upon how the other person behaves. Even if he treats us poorly, we should treat him as we would want to be treated.
Without reciprocity, however, or punishment for exploitative behavior, bad actors face no negative consequences for their misbehavior. This may encourage them to repeat their behavior again and again because they can get away with it. It would not work out well for a prison inmate who practiced the rule.
In the debate over faith versus works, Jesus emphasizes action in obedience to divine will, which Jesus says is pleasing to God.r He does not claim that faith alone is the key to salvation. In fact, in Matt. 7:21, Jesus rejects the sufficiency of the confession, "Lord, Lord."
"It is action that matters to God...This would define a 'Christian' not simply as someone who believes certain doctrines but as somebody who lives a certain kind of life. This is not how Christianity is defined in many churches." The parable of Lazarus and the rich man (Luke 16:19-31) also describes right actions as being the key to salvation.
The parable of the wheat and weeds in Matthew 13 is unusual because Jesus explained what it meant. Good and bad people live together, but Christians should not try to kick out the bad ones. Instead, leave that judgment to the angel who will separate two groups at the end of the age.
Taking this parable seriously would put an end to Christian wars over religion. It also encourages tolerance and separation between church and state.
On the other hand, is it wrong to exile violent criminals to prison instead of waiting until the end of the age? Is incarceration a sin?
Jesus taught in parables such one about workers in the vineyard in Matthew 20. The owner hired workers at an agreed on rate, but he paid all workers the same, including those who worked only the last hour.
Those who had worked the whole shift complained that it wasn't fair to pay the late arrivals the same as those who had done 11 times as much work. They probably felt stupid for showing up for work early instead of late.
The owner reprimanded the jealous all-day workers for complaining: "Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?" (Matt 20:13)
One interpretation is that Jesus favors a living wage so that all workers can eat, unlike what the free market would pay.
"In Jesus’ perspective, the economic system exists to serve people; people don’t exist to serve whatever economic system has been created." Jesus preferred economic equality to some people going hungry.
It is natural, however, for those who do the most work to expect higher compensation than those who do the least. Even small children would call this pay system unfair.
On the other hand, how many Christ-following owners follow this pay schedule? My guess is about as many who turn the other cheek or who voluntarily stay with a kidnapper.
It wouldn't work in real life because, on day two with this policy, the owner would have a harder time finding people willing to work all day long. There would be an abundance of willing workers at the final hour. The owner would get just one hour's work per worker while having the same payroll as if he was getting 11 hours of labor. If there are shareholders, they would certainly object.
There is value in making sure everyone has their daily bread, even if it violates the value of proportional reciprocation. Again, Jesus is no fan of reciprocation, just as he wasn't with the golden rule and turning the other cheek. He also rejected reciprocation in Luke 14:12 when he urged hosts not to invite their friends or family to a banquet, “in case they may invite you in return, and you would be repaid.”
Is rejecting reciprocation an effective way to build relationships and community, or is reciprocation essential for relationships built on cooperation, fairness and respect? Are relationships based on mutual reciprocation sinful?
If it is wrong to expect mutual reciprocation, it would result in very one-sided relationships where one person could strike someone's cheek, steal their coat, threaten to sue them, and do the minimum labor. The other person would be the perpetual victim who would not respond proportionally in kind. That sounds like hell on earth, while a reciprocity-based society that elicits cooperation for mutual benefit sounds like heaven.
In Matthew 25, Jesus describes the final judgment at which everyone will divided into sheep or goats based upon how they treated the hungry, the naked, the stranger, the prisoner and the sick.
Gushee notes that this is inconsistent with the Protestant doctrine that right belief is the key to salvation. That may be a reason some pastors avoid preaching about these passages. Others interpret it narrowly so the judgment does not apply universally.
Gushee favors the straight forward reading, arguing that Jesus is consistent in his concern for the poor and vulnerable. This is one of his most significant moral teachings.
Jesus launched his public ministry in Galilee when he proclaimed "the kingdom of God is near." (Mark 1:14–15). He subsequently referred to God's kingdom several times during his ministry.
Gushee writes that the kingdom refers to God's activity on earth consisting of "salvation, deliverance, justice, peace, healing, and a restored and remade covenant community." Participating in these activities in the present is what Christ followers should do. They are to be co-participants with God in kingdom work.
When it comes to Jesusian moral teachings, Gushee offers interpretations that are illuminating even if not always persuasive. He ignores a handful of Jesusian teachings such as remarrying after divorce is adultery, and the devil is the father of the Jews "who do their father's bidding" (John 8:44).
Another useful book about specific teachings is "The Difficult Words of Jesus: A Beginner's Guide to His Most Perplexing Teachings" by Amy-Jill Levine (2021, Abington). More controversial is "Ten Things Christians Wish Jesus Hadn't Taught" (2023) by David Madison. -30-
November 13, 2024
Gushee discusses Jesus' moral teaching in 40 short chapters. Each is informed by a variety of scholarship, discusses a range of possible readings of Jesus' teachings, and encourages serious engagement with Jesus' vision for just, wholesome life on earth for all people and all creation. Gushee is humble and undogmatic and insightful. He writes clearly, with economy of language, so that his chapters are both rigorous and easy to read, while short enough for a quick read.
Gushee avoids common Christian readings which are either anti-semitic or dismiss the value of Jesus' wisdom for radically renewed ways of being in this life. Ironically, he shows that to respect Jesus as a great moral teacher doesn't diminish his timeless value and authority but honors it.
"God wants a radically reoriented humanity... This kingdom of God has moral dimensions that can be practiced right now.... But this Way is about retraining. It is a retraining into practices Jesus taught, like peacemaking, forgiveness, economic simplicity, mercy, and generosity, turning the other cheek, enemy-love, covenant fidelity, truth telling nonjudgmentalism, Good Samaritanism, standing with the vulnerable, valuing all people the same, leading by serving while not seeking human honor - it's a lovely way of life once you are in it, but it takes some training. The church is supposed to be where we get that training." (197)
Gushee avoids common Christian readings which are either anti-semitic or dismiss the value of Jesus' wisdom for radically renewed ways of being in this life. Ironically, he shows that to respect Jesus as a great moral teacher doesn't diminish his timeless value and authority but honors it.
"God wants a radically reoriented humanity... This kingdom of God has moral dimensions that can be practiced right now.... But this Way is about retraining. It is a retraining into practices Jesus taught, like peacemaking, forgiveness, economic simplicity, mercy, and generosity, turning the other cheek, enemy-love, covenant fidelity, truth telling nonjudgmentalism, Good Samaritanism, standing with the vulnerable, valuing all people the same, leading by serving while not seeking human honor - it's a lovely way of life once you are in it, but it takes some training. The church is supposed to be where we get that training." (197)
June 29, 2025
Pretty Awesome Stuff
Jesus gave us the great commands, Love God and Love your neighbor. He gave us the new command to love one another as he loved us. But what does that really mean? Gushee identifies the component pieces that make up these overwhelming summary statements from Jesus. I read this over several months, meditating first on the several Bible texts that were referenced at the beginning of each chapter, and then read Gushee’s commentary. I believe that I am a different man, at least I want to be a different man. I am asking God to work these principle into my life. The book is sweetly reasonable, but does not pull any punches. He does not attempt to explain away the hard stuff, but gladly steps into it, helping us consider how we might really change, how we might become more conformed to Christ’s picture of the godly life. Depending on your church tradition, you may find yourself tweaked by some comment or lack of comment in Gushee’s writing, I urge you to suspend judgment and not to throw out the baby with the bathwater. Stay open and embrace the good that is here. There is a lot here that is good.
Jesus gave us the great commands, Love God and Love your neighbor. He gave us the new command to love one another as he loved us. But what does that really mean? Gushee identifies the component pieces that make up these overwhelming summary statements from Jesus. I read this over several months, meditating first on the several Bible texts that were referenced at the beginning of each chapter, and then read Gushee’s commentary. I believe that I am a different man, at least I want to be a different man. I am asking God to work these principle into my life. The book is sweetly reasonable, but does not pull any punches. He does not attempt to explain away the hard stuff, but gladly steps into it, helping us consider how we might really change, how we might become more conformed to Christ’s picture of the godly life. Depending on your church tradition, you may find yourself tweaked by some comment or lack of comment in Gushee’s writing, I urge you to suspend judgment and not to throw out the baby with the bathwater. Stay open and embrace the good that is here. There is a lot here that is good.
January 18, 2025
This latest book by David Gushee is a really good summary of Jesus' teachings.
Starting with Matthew's Gospel and finishing with John's Gospel & the passion week, Gushee walks you through 40-ish pericopes where Jesus is engaged in some form of teaching and then unpacks and explains them, drawing from a range of Biblical scholarship. The book is both thorough and yet concise, not a dense academic work.
I really appreciate how, in his conclusion, Gushee offers a grand, overarching narrative of Jesus's mission; tying together everything you just read.
I think this book ought to be a must-read for all Christians. We need to understand the author & perfector of our faith and exactly what he taught us and expects of us.
PS. I often say my aim as a Christian is not to be "biblical"; it is to be Christlike, and people usually ask what I mean by that. Well, it means following the way of Jesus, and this book does an excellent job of explaining what that looks like.
Starting with Matthew's Gospel and finishing with John's Gospel & the passion week, Gushee walks you through 40-ish pericopes where Jesus is engaged in some form of teaching and then unpacks and explains them, drawing from a range of Biblical scholarship. The book is both thorough and yet concise, not a dense academic work.
I really appreciate how, in his conclusion, Gushee offers a grand, overarching narrative of Jesus's mission; tying together everything you just read.
I think this book ought to be a must-read for all Christians. We need to understand the author & perfector of our faith and exactly what he taught us and expects of us.
PS. I often say my aim as a Christian is not to be "biblical"; it is to be Christlike, and people usually ask what I mean by that. Well, it means following the way of Jesus, and this book does an excellent job of explaining what that looks like.
June 3, 2025
I took Dr. Gushee’s Moral Teachings of Jesus class at McAfee (thanks Dr. Gushee for the shout out in the acknowledgements!). Very cool to read a compiled book of all the teachings we discussed in class. Glad to see the topics I wrote on (Woman and the Well, Temptation) make it into the book and was honored to see Dr. Gushee affirming some of the takes I made in my exegetical papers. Just very very awesome to have been a small part of this book. Literally my favorite class in seminary and I speak highly of it all the time. Fabulous 5/5
February 16, 2025
Gushee gathers 40 of Jesus’ teachings from the Gospels and offers commentary and culturally transcendent application for us. His conclusion chapter is an excellent summary of Jesus’ message, and profoundly moving to me. It’s why I would say I am a Christ follower at a time when the term “Christian” has come to mean the opposite of what it was meant for.
October 12, 2024
Foundational Glimpses
The moral teachings in this book sure seem like foundation items for following Christ. This is not an in-depth textbook, and I have to admit I would have liked more than the essay size of the chapters because Gushee has many facets to share.
The moral teachings in this book sure seem like foundation items for following Christ. This is not an in-depth textbook, and I have to admit I would have liked more than the essay size of the chapters because Gushee has many facets to share.
April 9, 2025
I like this book a lot! I like how it is split into the different Gospels. Hopefully I can go back and read it more carefully when I have more time.
November 30, 2025
Loved it! The author had a great style and our book study group was well attended with great discussion. There are 40 chapters so would be a good choice for Lent.
July 26, 2026
Excellent chapter by chapter book club.
Forty-one weeks discussing each and every chapter was incredibly challenging and inspirational. Thank you Prof. Gushee. I believe you have provided great tools for spiritual growth.
Forty-one weeks discussing each and every chapter was incredibly challenging and inspirational. Thank you Prof. Gushee. I believe you have provided great tools for spiritual growth.
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