Category: Gibbs 2006 - Wittenberg Door Campus Ministry

Jesus' Authority Seen in Grace

1/21/2021

Thursdays are for the New Testament
1/21/21

Gibbs, Jeffrey A. “The Structure and Themes of Matthew 8-9." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 402-406.

Matthew's narrative of Jesus' ministry was interrupted in 4:25-8:1 by the Sermon on the Mount. The narrative resumes in chapters 8-9. Gibbs notes that this first half of the middle portion of the Gospel shows Jesus' Galilean ministry growing. The narrative was focused on word and deed. The Sermon was words. In chapters 8-9 Matthew focuses on Jesus' deeds. Gibbs takes these deeds to be emphasizing "Jesus' authority and how people react to it" (Gibbs 2006, 402).

Gibbs emphasizes that Jesus' authority as seen in chapters 8-9 is characterized by grace. He shows authority by healing and forgiving people (Gibbs 2006, 403). The reign of heaven, then, as Jesus shows it, is intended to do good for others.

Gibbs observes that Jesus only healed and rescued some, not all, people in Galilee (Gibbs 2006, 404). The consummation of Jesus' ministry, though, it not until the last day. Though Jesus has bound Satan, his reign in full is yet to come (Gibbs 2006, 405).

Gibbs notes that sevearl structural schemes exist for the organization of chapters 8-9, and that none has clearly won out over the others. One influential model sees the actions "as three triads of miracle stories," with each followed by some narrative (Gibbs 2006, 405).

Teaching and Doing

1/14/2021

Thursdays are for the New Testament
1/14/21

Gibbs, Jeffrey A. “Matthew 7:28-8:1: Narrative Conclusion to the Sermon." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 398-401.

Gibbs notes that Matthew 7:28 marks the end of one "of Jesus' five large discourses in Matthew's Gospel" as it bears the same wording as 11:1, 13:53, 19:1, and 26:1 (Gibbs 2006, 398). The Sermon on the Mount has served as Jesus' call and instruction to his special disciples but also, through Matthew's presentation, to all disciples everywhere.

The crowds followed Jesus after this teaching. Gibbs points out that Jesus had acted as one who bore authority. The crowds saw that authority as well (Gibbs 2006, 399). Gibbs is clear, though, that Matthew does not affirm the crowds believe Jesus' message. Rather, they seem to believe that he speaks with authority (Gibbs 2006, 400). This set Jesus apart from the scribes. Gibbs sees the perceived authority of Jesus as the unifying feature for much of the material in Matthew 8-9. As Jesus acts upon the authority he claims as a dispenser of grace, people from the crowds believe his claims and become his restored and saved disciples.

Gibbs finally summarizes the Sermon on the Mount as a place where Jesus graciously speaks of salvation and blessing according to his promises (Gibbs 2006, 401). Gibbs sees that Jesus' ongoing work in the Church is very consistent with this beginning.

Hearing and Doing

1/7/2021

Thursdays are for the New Testament
1/7/21

Gibbs, Jeffrey A. “Matthew 7:24-27: Two Builders." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 394-397.

When Jesus speaks of the two builders in Matthew 7:24-27, he observes that the future passive of "will be like" is used intransitively and is uniformly used in the New Testament with eschatological importance (Gibbs 2006, 394). A present or aorist passive would be used for present reality. This statement, then, looks to a future fulfillment.

The essential element is hearing and doing as contrasted with hearing and not doing Jesus' words. Gibbs concludes that what we do, how we live, in light of God's Word, has eternal consequences (Gibbs 2006, 395). The high Christology is striking. Here Jesus exalts himself above all else. He claims to make statements which bear definitive divine authority. Gibbs, following Kingsbury, concludes that hearing should result in believing, which in turn results in actions (Gibbs 2006, 396). This is a pattern which can be traced throughout Matthew's Gospel.

False Prophets

12/31/2020

Thursdays are for the New Testament
12/31/20

Gibbs, Jeffrey A. “Matthew 7:13-23: False Prophets along the Narrow Road." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 383-393.

Gibbs notes the force of the present participles in Matthew 7:13-14. The process of the trip to destruction or to life is important, with the action of a response to Jesus as the determinative factor. The vivid language of Jesus invites his hearers to continue on the road to life (Gibbs 2006, 383).

Verses 21-22 speak of those who would address God as "Lord" and who have claimed to do miracles. Gibbs is clear that even the enemies of God recognize him as "Lord" and that the false prophets and miracle workers have always been condemned b God (Gibbs 2006, 385). Even those who use God's name may be guilty of misusing his name and authority.

When Jesus concludes the Sermon on the Mount, Gibbs says he is releasing some sobering points of view. The triumph of God will be complete, but there will be features of trouble and judgment (Gibbs 2006, 387). Among the trouble is the need to guard one's steps carefully (vv. 13-14). It is necessary to remain on course, even without a comprehensive knowledge of the entire journey (Gibbs 2006, 388). Another troulbe is the deceit of the false prophets along the way (vv. 15-23). Their actions seem to be those of faithful disciples but their fruit is not faithful. Gibbs sees the fruit of a prophet not as deeds but as teachings (Gibbs 2006, 389). The false prophets "will describe a different Jesus" (Gibbs 2006, 390) who is not the one who truly comes from the Father to save people. Gibbs describes the trouble caused by those who claim to act as Christians yet teach a different Christ than the one described in Scripture (Gibbs 2006, 391). Their own doom is sure and they also bring condemnation on those who accept their teaching.

Gibbs finally asks what Jesus means in his call for people to do the Father's will (Gibbs 2006, 391). It seems on the surface to be equivalent to hearing and doing Christ's words (7:24). The clause about doing the will of the Father occurs in Matthew 12:50 and 21:31. Gibbs finds the statement refers to repentant belief that Jesus is the coming judge who fulfills righteousness (Gibbs 2006, 392). This belief results in actions that show the fruit of righteousness.

God's Blessing - Not Like Ours

12/24/2020

Thursdays are for the New Testament
12/24/20

Gibbs, Jeffrey A. “Matthew 7:7-12: Summary; Blessing and Calling." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 376-382.

Gibbs considers Matthew 7:7-11 to represent a generous attitude of God. Here God shows a willingness to cre for His people, regardless of their failings (Gibbs 2006, 376). Though Jesus does teach persistence in prayer, that is not his purpose in this passage.

The structure of the Sermon on the Mount is normally a challenge. Gibbs considers Matthew 7:12 as "a summary for the whole large middle portion of the Sermon" (Gibbs 2006, 378). The main body of teaching is introduced in the Beatitudes. Here at the end, the blessing of God's mercy returns.

Verses 7-11, in Gibbs' estimation, does not focus on the disciples but points boldly to God's grace. Even if an earthly father is good, God is better (Gibbs 2006, 380).

The crux of the issue, in verse 12, is that the disciples are to treat all people, not just the disciples, as God would treat them (Gibbs 2006, 381). Gibbs quotes Luther at length, saying that all the things around us point to our ability and obligation to love and serve our neighbors (Gibbs 2006, 381-382).

Judging?

12/17/2020

Thursdays are for the New Testament
12/17/20

Gibbs, Jeffrey A. “Matthew 7:1-6: On People." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 367-375.

Jesus' prohibition on judgment, from Matthew 7:1, should not be read as a command to accept anything and everything uncritically. Gibbs observes that God judges, but that he does it rightly. If we judge in a hypocritical manner, we might expect God to repay us in kind (Gibbs 2006, 367). Rather, we judge others in the way God has judged us, with mercy and grace.

Gibbs reminds his readers that when Jesus and his disciples proclaim Law and Gospel they do accuse, or at least God's Word accuses (Gibbs 2006, 369). The issue, pointed up by Jesus' words about the speck and the beam, is acting in a way that is blind to our own problems. The hypocrisy iw what condemns, not fair judgment. Gibbs points out that the teaching on judgment should make us slow to confront others, as well as gentle when doing so (Gibbs 2006, 370).

Verse six is normally considered a difficult statement. In general people assume the valuable things in the verse have to do with doctrine and that the dogs and swine are unbelievers or sme sort of outsiders (Gibbs 2006, 371). Gibbs finds the interpretation lacking. The context doesn't lead to the interpretation. Further, all people are predisposed to reject or misuse the Gospel. It also does not seem consistent to limit the proclamation of the Gospel as the traditional interpretatin could suggest (Gibbs 2006, 372).

Some have suggested that the holy things in the passage are godly character or opinions (Gibbs 2006, 373). Gibbs sees that the passage may serve as a summary of the judgment theme. If this is the case, we are warned against hypocritical judgment or an arrogant attitude which could get us trampled. Gibbs considers the biggest challenges to this view as seeing fellow Christians as the holy things. We confess our sin, but God does call us holy (Gibbs 2006, 374).

Worry?

12/10/2020

Thursdays are for the New Testament
12/10/20

Gibbs, Jeffrey A. “Matthew 6:25-34: Food and Clothing." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 359-366.

In Matthew 6:25, Jesus says not to worry about τῇ ψυχῇ. Gibbs finds this word in Matthew is not often used for the "soul" but much more often for the entirety of life (Gibbs 2006, 359). God is perfectly able to care for all the things we need, as evidenced by the οὐχί. The question expects a positive answer (Gibbs 2006, 360).

The amount of change we could expect as a result of worry, stated in 6:27, is slightly cryptic. Gibbs notes it could be taken as adding a small amount to the stature. However, a cubit is a large part of a human stature. The word can also be used for a duration of time, maybe a small amount of time required to move a short distance (Gibbs 2006, 360). Gibbs favors this view.

Gibbs observes that the teaching of 6:25-34 follows naturally from the teaching about treasure that preceded it. He also observes that Jesus is speaking about what is necessary to life, not what might be desired (Gibbs 2006, 362). The discipoles may find themselves in positions of dire need, such as the bird which starves or is captured by another animal, or the wild flowers in a time of drought. Yet Gibbs points out there is no need for eternal fear (Gibbs 2006, 363).

Rather than worry, Gibbs finds Jesus calling his disciples to seek God's reign and righteousness (6:33). The proposition is that in the end what we normally worry about is already cared for by God. Our concern is rightly focused on God's kingdom (Gibbs 2006, 365). Gibbs ties this command to the emphasis a Christian should have on receiving from Word and Sacrament, focusing on Jesus' work rather than our own troubles (Gibbs 2006, 366).

Fasting

12/3/2020

Thursdays are for the New Testament
12/3/20

Gibbs, Jeffrey A. “Matthew 6:16-18: Fasting." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 348-350.

Gibbs observes that Jesus' purpose in his teaching on fasting, as earlier in Matthew 6 about charity and prayer, is likely to urge the disciples not to seek honor from humans but from God (Gibbs 2006, 349). They engage in the works, many of which can be known. Howeer, they reject the motive of being seen to be doing them.

Gibbs recognizes a strong emphasis on fasting in Judaism of this period. There was an assumption that a faithful person would fast. In Luther's practice as well, fasting was assumed to be perfectly normal. For Christians in the early 21st century i nNorth America, it is much less common (Gibbs 2006, 349). However, Gibbs suggests the development of such a habit of discipline can be of benefit for us as we learn to take control of our desires. It then generalizes into a disciplined life of, for instance, charity and prayer (Gibbs 2006, 350).

Our Father

11/26/2020

Thursdays are for the New Testament
11/26/20

Gibbs, Jeffrey A. “Matthew 6:5-15: Prayer." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 314-347.

Gibbs observes a switching between second person singular and plural throughout Matthew 6:1-7:6. He theorizes that it may have been a purposeful way to make it clear that Jesus' teaching is for each disciple and for all disciples (Gibbs 2006, 314).

The word regularly translated as "daily" in Matthew 6:11 is not known in Greek literature prior to 6:11 and Luke 11:3. Gibbs traces the etymology briefly and concludes the word may have implications about a time drawing near, such as, "for the next day" (Gibbs 2006, 316).

Gibbs notes that Jesus' teaching on prayer in Matthew 6:5-6 points, first and foremost, to the need for prayer to be addressed to God, without intent to impress other people. It is simple and direct, well done in private, with God alone as the witness (Gibbs 2006, 319).

The prayer of Matthew 6:9-13, normally called "the Lord's prayer" or the "Our Father" is foundational in Christian piety. Gibbs observes that Jesus' words "pray indeed like this" in 6:9 show the prayer as a guide for our prayers (Gibbs 2006, 320-321). He makes rather extended comments on this prayer.

The introduction of the Lord's Prayer addresses God as "our Father." Gibbs sees this as an indicator that Christians understand themselves as part of a plurality, and that the relationship to God is that of a father and children (Gibbs 2006, 322).

The first three petitions of the Lord's Prayer are parallel in meaning and form (Gibbs 2006, 324). They lead together to the end of Matthew 6:10. Here the prayer is that all these things - the name being hallowed, the kingdom coming, and the will being done - should be here on earth as well as in heaven (Gibbs 2006, 325). Gibbs finds this to speak agains the often overly introspective ideas that Christianity is "just for me." We pray God would work in the whole world (Gibbs 2006, 326). Gibbs goes on to make specific comments about each of the petitions. Each of the first three petitions are that God would accomplish what is already true about himself. The application to the world is not complete, but does go on all the time. In the end, God's name will be known as holy, his realm will be established, and his will accomplished beyond question.

Gibbs finds Matthew 6:11-13 to have a structural unity separate from verses 9-10. For this reason he considers this a separate division of the prayer (Gibbs 2006, 330). The first person plural pronouns are used. The petitions are addressed in the second person rather than the third person imperatives used for the first three petitions (Gibbs 2006, 331).

In Matthew 6:11, the petition that God would supply our bread contains a challenging word, normally translated as "daily." Gibbs notes that the word does not appear except in Matthew 6:11, Luke 11:3, and texts which are influenced by those verses (Gibbs 2006, 331). The word appears to be a relative of a verb meaning "to come near." Interpreters are divided about whether the word is to be taken eschatologically or not. In other words, while some consider the passage a plea for the provision at the end of the world to come, others simply see it as a call for daily needs (Gibbs 2006, 332). Gibbs considers it to be the latter, largely due to the shift of emphasis after the first three petitions (Gibbs 2006, 334).

The fifth petition, asking that God would forgive our sins, would be a potential source of fear. However, the use of a perfect tense verb, "we forgave," suggests that Christians, who would pray this prayer, are people who have already forgiven others. They can have a confidence that God forgives them as well (Gibbs 2006, 335). Gibbs is clear that humans may need to forgive many times as hard feelings about past wrongs arise. The difference between finding forgiveness difficult and being unwilling to forgive is significant. The Christian who is willing to forgive shows God's forgiveness (Gibbs 2006, 336).

Speaking of Matthew 6:13, the sixth petition of the Lord's Prayer, Gibbs suggests that most commentators avoid speaking about what "lead us not into temptation" might mean (Gibbs 2006, 337). The word "temptation" is always used negatively in Matthew, never simply implying a test of faithfulenss (Gibbs 2006, 338). The verb for leading does not seem to be used to say"do not allow us to be brought into temptation." Gibbs concludes that the petition asks God not to tempt us to evil (Gibbs 2006, 339).

A related question is whether the sixth and seventh petitions should be read as one, as Luther does (Gibbs 2006, 339). The structure of the passage could suggest this, as there is no "and" before the "deliver us from evil." If that is the case, we see a very common form of petition, found many times in Scripture. We ask that a negative should not happen but tha the positive should (Gibbs 2006, 340). Gibbs illustrates this as a very common structure.

The Christian life does have trials and temptations. Gibbs acknowledges this. Yet he says the Christian, praying as taught by the Lord, endures those temptations (Gibbs 2006, 344). Gibbs closes this section of his commentary with an exhortation to teach and pray this prayer carefully and faithfully.

Not Like the Hypocrites

11/19/2020

Thursdays are for the New Testament
11/19/20

Gibbs, Jeffrey A. “Matthew 6:1-4: Alms." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 309-313.

Gibbs notes that Matthew 6:1-7:6 "contains a remarkable alternation of eight present imperatives and twenty-four aorist stem imperatives" (Gibbs 2006, 309). The specific reason or interpretation indicated is not altogether clear, but Gibbs does observe the present imperatives here normally introduce new ideas, while the ideas are expanded upon by the aorist imperatives.

In Matthew 6:2, the identity of a hypocrite bears examination. Gibbs says, "The first-century denotation of the term 'hypocrite' does not necessarily include purposeful feigning of false motives. Someone can be a hypocrite without knowing it" (Gibbs 2006, 310-311).

This second part of the Sermon on the Mount shifts our attention from the application of Torah to the motivation of acts of piety (Gibbs 2006, 312). Gibbs observes that 6:1 introduces the entire unit, which is a triad, each following the same pattern. The pattern, broken when Jesus moves to the Lord's Prayer, makes that deviation all the more striking (Gibbs 2006, 313).

Love Your Enemies

11/12/2020

Thursdays are for the New Testament
11/12/20

Gibbs, Jeffrey A. “Matthew 5:43-48: On Love." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 304-308.

Commenting on Matthew 5:43, Gibbs points out that Jesus is specifically not quoting the Old Testament. The only use of the verb form here in the Old TEstament is Leviticus 19:17, which says not to hate your brother (Gibbs 2006, 304). Gibbs concludes that Jesus is citing some teaching found in 1st century Judaism. Jesus' contrasting command, to love your enemies, is clearly something which goes against virtually all of our sensibilities (Gibbs 2006, 305). Gibbs also observes the purpose of this love, that it shows the relationship to the loving Father in heaven. It further shows a sign of Jesus, who loves his enemies and gives himself for them.

The reality of hatred is clear in the Scripture. Gibbs notes that it is rightly directed toward evil, though we are never commanded to hate our enemies (Gibbs 2006, 306). There are, of course, many statements affirming that the wicked hate God and His people. Counter to this, Jesus commands his disciples to love and pray for others. Verse 48 "follows from Jesus' earlier commands to love the enemy, since the Father willingly does good to all" (Gibbs 2006, 307). In this, it shows love for others as the sign of maturity, being like God.

Revenge

11/5/2020

Thursdays are for the New Testament
11/5/20

Gibbs, Jeffrey A. “Matthew 5:38-42: On Revenge." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:38, Gibbs notes that the use of the preposition ἀντί with the genitive is shown to regularly mean "in exchange for." The quotation Jesus makes is from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21, word for word, except for the added "and." (Gibbs 2006, 301).

Verse 39 is somewhat more complex. Gibbs notes that some have attempted to make the dative "evil" a dative of means, thus allowing, "not to resist by evil means." However, Gibbs finds the use of the verb typically includes a direct object in the ddative case, no less than 47 times in the Septuagint and the New Testament. Therefore, Gibbs considers "evil" to be the direct object here (Gibbs 2006, 301).

Gibbs observes that Jesus' teaching in Matthew 5:38-42 is about "the true divine intent of the Torah" (Gibbs 2006, 302). Rather than keeping track of instances of evil so as to gain retribution, we do good. Gibbs cites Kleinig's commetary on Leviticus showing that the Israelite law of retribution was particularly intended to put limits on retribution. Jesus' teaching is that we self-limit the use of retaliation. Gibbs illustrates this by the life and sacrifice of Jesus (Gibbs 2006, 303).

Making Promises

10/29/2020

Thursdays are for the New Testament
10/29/20

Gibbs, Jeffrey A. “Matthew 5:33-37: On Oaths." St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:33-37 Jesus speaks of making and breaking oaths. Gibbs observes that the idiom used here differs from that of Exodus 20:7 and Deuteronomy 5:11. His conclusion is that Jesus is not actually citing the Old Testament though he is referring to an Old Testament principle (Gibbs 2006, 297). Promises are not to be based on heaven or earth, or on Jerusalem, as they are the special property of God. Jesus refers to such a promise as coming from the evil one (Gibbs 2006, 298).

Gibbs finds in some Palestinian teachers a heirarchy of ways one could swear an oath (Gibbs 2006, 298). Counter to this idea, Jesus is teaching that all promises are binding. Gibbs observes that Jesus' implication is that all things belong to God. Making an oath based on something is a promise before God (Gibbs 2006, 299). Rather, our word is to be our word. Gibbs does not regard this as an injunction against making solemn promises. However, our words are never to be used lightly (Gibbs 2006, 300).

Divorce and Adultery

10/22/2020

Thursdays are for the New Testament
10/22/20

Gibbs, Jeffrey A. “Matthew 5:31-32: On Divorce." St. Louis: Concordia Publishing House, 2006, pp. 290-296.

In Matthew 5:31-32, Jesus speaks of divorce. Gibbs quotes a first century example of a write of divorce (Gibbs 2006, 290). The assumption in the document is that the woman will remarry. The term Jesus uses to describe the outcome, porneia, probably refers to a sexual relation with someone who is married to someone else. Of interest to Gibbs is the implication that the husband who issues the divorce provokes his former wife to endure adultery (Gibbs 2006, 291). He is the one guilty of the adultery.

The issue arises again at greater length in Matthew 19:3-12. In this briefer passage, Gibbs considers Jesus to be speaking specifically of the husband's responsibility. The concept is predicated on Deuteronomy 24:1-4, where Gibbs observes that it is permited for a man to divorce his wife but not to take her as his wife again (Gibbs 2006, 292-293).

At the time of Jesus' teaching there was a debate between the schools of Hillel and Shammai. The followers of Shammai saw the reason for divorce as a woman's adultery, while Hillel took it to be "indecency," which could include any sort of indecorum. Gibbs concludes that the Hillel interpretation was the most accepted at the time of Jesus' statements (Gibbs 2006, 293).

Gibbs sees Jesus as affirming that marriage and divorce involve more than "a measure of protection and future security" (Gibbs 2006, 294). The divorce breaks the union created by God. For this reason, it could be seen as an act of adultery. Unlike adultery, Gibbs observes divorce causes more harm because reconciliation is no longer an option (Gibbs 2006, 295). Gibbs does not take the passage to mean that an innocent party to a divorce should be unable to marry. However, he does see the passage as a statement that divorce is seriously harmful by nature. For this reason, Jesus compares it to the grave sin of adultery.

One-Sided Adultery

10/15/2020

Thursdays are for the New Testament
10/15/20

Gibbs, Jeffrey A. “Matthew 5:27-30: On Adultery.” St. Louis: Concordia Publishing House, 2006, pp. 286-289.

Looking at a woman with desire is a serious issue, one which can condemn a man, according to Matthew 5:27-30. Gibbs questions the interpretation of “so as to desire her.” The construction could indicate purpose, meaning that the guilt is only based on a prior intent. It could also indicate result, meaning that the man who looks at a woman and then finds himself desiring her is engaged in sin. Gibbs takes this to be the more reasoned understanding. We can be guilty even without premeditation (Gibbs 2006, 286).

The consequences of inner or outer adultery are severe - condemnation. For this reason, the treatment to stop such condemnation may be very severe. Gibbs summs it up by asking, “Which is better for you? To be resurrected and then cast with your body intact into hell’s eternal torment, or the resurrection to eternal life without an eye or a hand?” (Gibbs 2006, 288). Gibbs does acknowledge the serious different consequences of physical adultery, particularly in terms of broken earthly relationships which have severe side effects. Regardless, the life of purity is very important, in earthly and heavenly terms.

Murder and Reconciliation

10/8/2020

Thursdays are for the New Testament
10/8/20

Gibbs, Jeffrey A. “Matthew 5:21-26: On Murder.” St. Louis: Concordia Publishing House, 2006, pp. 280-285.

Commenting on Matthew 5:21, Gibbs makes it clear that Jesus was not necessarily saying anything radically new. “The belief that anger deserves punishment just as much as actual murder does was found elsewhere in early Judaism” (Gibbs 2006, 280). Rather, Jesus is making observations about what his hearers might have heard and contrasting that with his correct interpretation. Others had also reached those conclusions.

The interpretation must also be tempered. For instance, Gibbs notes that while Jesus says not to call someone a fool, he himself uses the term of the Scribes and Pharisees (Gibbs 2006, 282). He seems rather to speak of a careless or angry and unthinking use of the idea.

Reconciliation is certainly a high priority. It does not replace an offering, but it can interrupt the process. It is important enough that failure to do so could rightly result in imprisonment (Gibbs 2006, 283).

The essence of the passage is clear. “The believer cannot pretend that the horizontal relationships that he carries on with his fellows are independent of his relationship with God. His vertical relationship with God must affect his horizontal relationships with his brothers” (Gibbs 2006, 284). Gibbs takes this to apply also to the approach to the communion altar.

The Sermon on the Mount as Overview

10/1/2020

Thursdays are for the New Testament
10/1/20

Gibbs, Jeffrey A. “The Son of God Reveals God’s Original Intention in the Torah: Introduction to Matthew 5:21-48.” St. Louis: Concordia Publishing House, 2006, pp. 276-279.

In Matthew 5:21-48, Jesus makes six statements in which he contrasts his word with something else. Gibbs finds that Jesus normally makes no disclaimers when citing the Old Testament. He also normally affirms God’s Law and Prophets, but occasionally disputes an interpretation. Gibbs takes that to be the sense in Matthew 5. Jesus is helping people understand the right implications of the Torah (Gibbs 2006, 277).

Gibbs does not see Matthew 5:21-48 as “case law” but rather as an overview of God’s Law. He does not think every possible situation is included here (Gibbs 2006, 277).

The first century context of Jesus’ words is very important. Gibbs observes that Jesus assumes the altar and sacrifice in Jerusalem were still in operation. The assumptions of a first century Jewish concept of marriage are in effect. Gibbs sees this understanding as essential to grasping the teachings correctly (Gibbs 2006, 279).

Jesus and Torah

9/24/2020

Thursdays are for the New Testament
9/24/20

Gibbs, Jeffrey A. “Matthew 5:17-20: Jesus’ Relationship to the Torah.” St. Louis: Concordia Publishing House, 2006, pp. 263-275.

Gibbs notes that in Matthew 5:17-20 the overall logic of Jesus’ statements is made clear, in large part, through Matthew’s use of conjunctions. He draws an argument up with a series of statements which have significant logical connections (Gibbs 2006, 264). Gibbs considers Jesus’ statements in the passage to be predicated on an assumption that he has “unbounded authority about eternal things” (Gibbs 2006, 266). In this passage, Jesus teaches how his people are to consider their calling from God and how they are to live it out.

In Matthew 5:17-18 Jesus does not abolish or repeat and expand on God’s Law and Prophets. His work is to fulfill the Old Testatment. Gibbs relates this statement to the earlier citations of the Old Testament, in which various events served to fulfill the Scriptures (Gibbs 2006, 267). Gibbs notes that “Mt. 5:18 is actually the only sentence in the NT that contains two subordinate clauses handled by the conjunction ‘until’” (Gibbs 2006, 268). Gibbs concludes that the clauses show both a continuity and a discontinuity with the Old Testament. The Word of God is sure, but when all things are fulfilled, our relationship with the Old Testament will undergo change (Gibbs 2006, 270).

Verses 19-20 remind Jesus’ disciples to consider the Torah as very important. All the commands are important. The person who minimizes some will be considered of little importance in God’s kingdom. However, Gibbs recognizes that person as included in God’s kingdom (Gibbs 2006, 271). The “great” in the kingdom of heaven, who are to be emulated, are recognized by their servanthood. Thus Jesus redefines our concept of greatness (Gibbs 2006, 272(.

Matthew 5:20 explains why obeying God’s Torah equals greatness (Gibbs 2006, 272). Gibbs takes “righteousness” here to have a different meaning than in 5:6 and 5:10. Here it seems to be something particular that the disciples do (Gibbs 2006, 273). At the same time, though, the difference between the disciples and the Scribes or Pharisees is specifically that the Scribes nad Pharisees are not following Jesus. In effect, the disciples’ righteousness is a result of their being Jesus’ followers. Their works flow from the relationship, rather than leading to the relationship.

Salt and Light

9/17/2020

Thursdays are for the New Testament
9/17/20

Gibbs, Jeffrey A. “Matthew 5:13-16: Summary of the Disciples’ Calling: Salt and Light.” St. Louis: Concordia Publishing House, 2006, pp. 257-262.

In Matthew 5:13 and 14, Gibbs sees the pronoun “you” to be very emphatic, referring to “you” and no others. The disciples are those who have a specific “beneficial effect...on the world” (Gibbs 2006, 257). Gibbs is clear that the thing which could lose its flavor is not the salt, but the world. The emphasis is on receiving the seasoning, not becoming or remaining salty. Gibbs discusses the BDAG entry and the content at some length (Gibbs 2006, 258).

Gibbs notes that Jesus describes the disciples as salt and light, using the indicative mood (Matt. 5:13-16). This is their identity. It is not a matter of possibility (Gibbs 2006, 259). The metaphor, according to Gibbs, introduces the rest of the sermon. As an introduction, he suggests the metaphor should not be pressed too hard. It will be unpacked in the sermon (Gibbs 2006, 259). The images are general in nature. Their role is to be a blessing to the world. All Christians, in one way or another, fulfill that role by their nature, rather than by tremendous works of virtue. However, Gibbs affirms that Jesus calls his people “to lives of remarkable purity, faithfulness, piety, love, and generosity” (Gibbs 2006, 261). It is the nature of the Christian to live a life which is remarkable in some ways.

Blessed

9/10/2020

Thursdays are for the New Testament
9/10/20

Gibbs, Jeffrey A. “Matthew 5:3-12: Doorway to the Sermon: Blessings/Beatitudes for Disciples.” St. Louis: Concordia Publishing House, 2006, pp. 234-256.

Speaking of the Beatitudes, Gibbs observes the predicate adjective μακάριοι in the front of each line for emphasis. He considers the word to have a very strong meaning in context, more like “saved” than “happy” (Gibbs 2006, 234). The concept of “poor in spirit” may well suggest economic as well as spiritual poverty. Gibbs suggests that God may well use physical trials such as poverty to bring about a spiritual dependence on him (Gibbs 2006, 235). Gibbs further notes the numerous clauses which are in the passive voice and do not express an agent. His opinion is that God is the unseen and unmentioned actor in these statements.

Matthew 5:10 uses a perfect passive participle for “those persecuted” (Gibbs 2006, 236). Gibbs makes it clear that the context does not suggest a continuous state of persecution but rather an act of persecution which has a lingering result (Gibbs 2006, 237).

Gibbs observes that the Beatitudes are “two groups of four blessings in the third person plural...followed by a final, much longer blessing in the second person plural” (Gibbs 2006, 237). Gibbs also sees that the Beatitudes can be understood as pairs, in which the first two have the first of the pair preparing us for the second of the pair, but the second two pairs working in the other direction (Gibbs 2006, 238).

Gibbs considers that Matthew 11:2-6 and Isaiah 61:1 are necessary context for Matthew 5:3. The passages in Matthew are the only theological uses of “poor” in Matthew. Both passages make eschatological promises (Gibbs 2006, 239). Gibbs observes that in Matthew 11 the people with various conditions of need are not spoken of as troubled by their condition. Instead, it is an objective recognition of need. This also extends to “the poor” in 11:5 and “the poor in spirit” in 5:3 (Gibbs 2006, 240). Gibbs takes this to indicate a status that lacks something needed, spiritual riches or ability. The pattern Gibbs concludes we must look for is one where Jesus provides what his people need. He includes in this forgiveness, baptism, the work of the Holy Spirit, the reality of the Sacrament, and belief on what Jesus would do (Gibbs 2006, 241).

Gibbs observes strong parallels between Isaiah 61 and Matthew 5:3-12. Matthew is likely portraying Jesus specifically as God’s servant, making promises (Gibbs 2006, 241).

In Matthew 5:4-6 Gibbs sees Jesus promising to fill empty humans (Gibbs 2006, 242). Here he considers the tenses of the verbs to be especially important. The present state leads to a future result (Gibbs 2006, 243). The present state, again, according to Gibbs, is a state of helpless inability (Gibbs 2006, 244). The future goal, in each instance, has to do with a fulfillment which comes through following Jesus (Gibbs 2006, 245).

Matthew 5:7-12 moves to future fulfillment in very clear terms. In verse seven the merciful will receive mercy. In verse eight the pure in heart will see God (Gibbs 2006, 247). Gibbs considesr that God is the one who gives mercy, as well as being the one who urifies hearts (Gibbs 2006, 248). Verse nine speaks of the one who makes peace. Gibbs notes that the adjective for a peacemaker is absent from Scripture (Gibbs 2006, 252). There is, however, a strong theme of peace in Matthew 10, where the missionaries let their peace be on the place they visit. Gibbs therefore sees the peacemakers of 5:9 to be those disciples who bring God’s peace around with them (Gibbs 2006, 253). Finally, those persecuted for righteousness are blessed. Gibbs is very clear that not all of Jesus’ people will expect or receive persecution, but those who do will be rewarded (Gibbs 2006, 254).

The close of the Beatitudes shifts to the second person, in verses 11-12. Gibbs sees this as a statement that the work of Jesus is not just a matter for analysis, but that it may apply to “you” specifically (Gibbs 2006, 255).

Followers of Jesus - Listening in

9/3/2020

Thursdays are for the New Testament
9/3/20

Gibbs, Jeffrey A. “Matthew 4:25-5:2: Narrative Introduction to the Sermon on the Mount.” St. Louis: Concordia Publishing House, 2006, pp. 226-233.

Regarding Matthew 4:25, Gibbs reminds the reader that crowds routinely followed Jesus. The crowd is distinguished from disciples, who are actually intent on learning from Jesus (Gibbs 2006, 226). Though the crowd would have been partly Jewish and partly Gentile, consistent with Matthew’s emphasis on Jesus as the Messiah, the areas mentioned here suggest a mostly Jewish crowd.

Gibbs considers the theological claims that Jesus is presented as the new Moses. He concludes that in Matthew 5:1 the evidence of intent is not strong enough. Matthew’s use of mountains rarely suggest a connection to Moses (Gibbs 2006, 227).

Matthew 5 begins the first of Jesus’ five major discourses recorded in Matthew. Gibbs considers it significant that the disciples here are separated from the rest of the crowd. While the crowd hears Jesus’ teaching and is amazed, it remains distinct from the group of disciples (Gibbs 2006, 228).

As he begins to comment on Matthew 5-7, Gibbs notes that these three chapters have historically received a tremendous amount of study and commentary. Gibbs’ intention will be to identify the key ideas as they fit into Matthew’s particular purpose (Gibbs 2006, 230). Gibbs will show the Sermon is based on a foundational blessing at the start, and that the other parts are ordered in light of and dependent on those blessings. The significant turn from the third person to the second person in the Beatitudes point to the need to receive Goid’s gifts as individuals (Gibbs 2006, 232). The concept of God for you is central to Matthew’s Gospel.

Preaching, Teaching, and Healing to Deliver God's Kingdom

8/27/2020

Thursdays are for the New Testament
8/27/20

Gibbs, Jeffrey A. “Matthew 4:23-24: Summary of Jesus’ Ministry.” St. Louis: Concordia Publishing House, 2006, pp. 221-225.

In Matthew 4:23, Jesus “went around.” Gibbs sees the verb as inceptive in nature. He also asserts that the present participles “after a main verb of coming or going” likely show purpose (Gibbs 2006, 221). So Jesus’ purpose is to teach, preach, and heal.

The activities of preaching and teaching in Matthew are used in very similar ways. Gibbs does observe that perhaps preaching is aimed more at bringing a message to those in need of conversion (Gibbs 2006, 222).

Gibbs does note that in his opinion 4:25-5:2 serves as an opening bracket for the Sermon on the Mount, with a closing bracket at 7:28-8:1 (Gibbs 2006, 223). Matthew 4:23-24 thus serves to conclude the portion before it.

Gibbs sees the purpose of Jesus as saving people from sin. He accomplishes that purpose by preaching, teaching, etc. (Gibbs 2006, 224). This is the work of God’s reign in the world. Gibbs does observe that the biblical text is clear that not all sickness is demonic and not all is natural. We should expect the same kind of pattern in our world today (Gibbs 2006, 225).

The Beginning of Jesus' Actions

8/20/2020

Thursdays are for the New Testament
8/20/20

Gibbs, Jeffrey A. “Matthew 4:17-22: Jesus’ Proclamation Begins and He Calls Disciples.” St. Louis: Concordia Publishing House, 2006, pp. 213-220.

It is at Matthew 4:17 that Jesus’ actual public ministry is taken up. Prior to this, Gibbs considers that Jesus is being introduced (Gibbs 2006, 213). Gibbs considers this transition to be of great importance, along with that found at 16:21. Here, Matthew says that Jesus began his work (Gibbs 2006, 214). Of note is the fact that Jesus’ preaching is described the same way as that of John. He is calling the lost to repentance and belief.

Gibbs reminds his readers again of the significance of the message of God’s reign approaching. The reign is the activity of God more than it is a group of people or an organization (Gibbs 2006, 215).

The call of the first disciples seems important. Gibbs notes that Matthew 4:18-21 and 4:21-22 have very strong parallelism. The two pairs of disciples are to be considered together. Furthermore, the powerful call of Jesus shows he is in command of the situation (Gibbs 2006, 216). It is significant that other rabbis would be sought out by their disciples but Jesus finds his.

Gibbs thinks some commentators make too much of the fact that the disciples leave their things to follow Jesus. He doesn’t see it as an immediate radical separation but as a gradual beginning to find they will always follow Jesus (Gibbs 2006, 217).

Gibbs explores the fact that these disciples were called as special disciples who would become apostles. They are presented as unique individuals. They have a task reaching to others. They physically follow Jesus from place to place (Gibbs 2006, 218). As a group, these apostles seem to play a special role and have a special relationship with Jesus.

Jesus, the Light of the World, for the Gentiles

8/13/2020

Thursdays are for the New Testament
8/13/20

Gibbs, Jeffrey A. “Matthew 4:12-16: Jesus, Immanuel, Prepares to Bring Light in Galilee.” St. Louis: Concordia Publishing House, 2006, pp. 200-209.

As Matthew shows Jesus to be the promised light arising for the Gentiles, Gibbs notes that the quotation from the Old Testament is problematic. The passage in Isaiah in the Masoretic Text does not precisely line up with the wording in the Septuagint. There are some variant readings. Matthew’s use suggests that he was translating from Hebrew, and possibly from a manuscript tradition which we don’t currently have (Gibbs 2006, 201). Gibbs walks through the grammatical differences extensively. The overall thrust of the passage is retained in Matthew. “The light of Christ is not just shining upon Galilee of the Gentiles; it has risen and is shining for them” (Gibbs 2006, 203).

The brief mention of John the Baptist in Matthew 4:12 suggests to Gibbs that Matthew wants us to see the “vulnerability and weakness” of the humans who participate in Christ’s kingdom (Gibbs 2006, 203). Jesus’ withdrawal from Nazareth thus both suggests his desire to avoid being imprisoned before his time and his desire to shine God’s light on the Gentiles in Capernaum (Gibbs 2006, 204). We are reminded here that Jesus is Immanuel, God with us, and that he serves that role for all nations. Gibbs is clear that this, the end of the first major portion of Matthew’s Gospel, is not only concluding the material of the section, but also foreshadowing the end of the entire work in Matthew 28:20 (Gibbs 2006, 206).

Gibbs concludes the chapter with a review of the structure of this part of Matthew’s Gospel. A strong indicator that 1:1-4:16 is one unit is the shift of theme in 4:17, when Jesus “began” “from then.” This shows a new pattern of activity (Gibbs 2006, 207). Gibbs further notes that half of Matthew’s statements about fulfilling prophecy are in 1;1-4:16, as are two additional significant Old Testament quotations. The first and last quotations in this section are from the Immanuel material in Isaiah. This brackets the content of the section (Gibbs 2006, 208). The theme of the unexpected is also very prominent in 1:1-4:16. Gibs sees this as one of the ways Matthew sets this segment of the Gospel apart, introducing the idea of salvation planned by God in a way we would never anticipate (Gibbs 2006, 209).

Jesus' Temptation

8/6/2020

Thursdays are for the New Testament
8/6/20

Gibbs, Jeffrey A. “Matthew 4:1-11: Jesus, God’s Son, Overcomes Satan.” St. Louis: Concordia Publishing House, 2006, pp. 187-199.

In the context of Satan’s temptation of Jesus, Gibbs observes that although the verb may be used with neutral connotations, in Matthew it is uniformly used negatively and that “Jesus is always the target of the temptation” (Gibbs 2006, 187). In this passage, Satan is referred to by three names - “the slanderer,” “the tempter,” and “the adversary” (Gibbs 2006, 188).

Gibbs notes that in Matthew 4:4, the future tense “will not live” “has a true indicative force . . . rather than the sense of an imperative” (Gibbs 2006, 189). The third person in thefuture rarely has imperatival force, though the second person does. Jesus’ responses to Satan use second person future indicatives as commands (Gibbs 2006, 190-191).

Matthew 4:1-11 and 26:36-46, the two passages of Jesus’ temptation in Matthew, provide the bulk of Matthew’s uses of the historical present. Gibbs views this as a way Matthew attempts to make these passages particularly vivid (Gibbs 2006, 189).

In Matthew 4:6 many6 translations view Satan’s words as a direct quotation of Psalm 91:11-12. However, Gibbs sees the word ὅτι “as introducing indirect discourse” (Gibbs 2006, 190). The statement is not a direct quotation, but a paraphrase which omits the idea that the angels will keep God’s people. Normally Matthew introduces direct quotations without ὅτι, using it only here.

Gibbs urges the reader and interpreter to disregard the potentially misleading chapter break at the end of chapter three. After the voice of God affirms Jesus’ baptism in 3:17, Jesus was led into the wilderness by the Spirit of God (Gibbs 2006, 191). Jesus passes through the water and is led into the desert, just as Israel in the Exodus (Gibbs 2006, 192). In contrast to Israel, which was “tested,” Jesus is “tempted.” He proves himself to be the worthy Son of God.

Gibbs notes that Matthew 4:2-4 has a clear parallel in Exodus 16, where Israel, led into the desert, complains of hunger. The people of Israel were supplied with food but kept grumbling. Jesus, on the other hand, was not supplied with food, yet he never complained (Gibbs 2006, 194). The temptation of Jesus was that he should do something which Satan acknowledged he could, and which he later showed an ability to do, as he fed large groups of people. Gibbs emphasizes that Jesus knew that God had spoken - recently - in 3:17, and that Jesus acted as an obedient and trusting son.

The temptation for Jesus to throw himself down from the temple follows in Matthew 4:5-7 (Gibbs 2006, 195). Gibbs finds a typological application less clear than in 4:2-4. At issue is God’s power to protect his people. Jesus refuses to test the matter, confessing that we do not test God (Deuteronomy 6:16).

The final temptation, which Gibbs sees as the climax, is that Jesus should fall down and worship Satan (Gibbs 2006, 196). Israel was prone to worship of other gods. Yet the nation was pictured as a son of God, which would be bound to allegiance only to God. Citing Deuteronomy 6:13, Jesus affirms worship is reserved only for God. Though Satan has shown a progressively lower view of Christology throughout the temptations, Jesus’ view of God has remained high. He is the Messiah who will obey God.

In Matthew 4:11, Satan leaves Jesus for the time being. Gibbs sees this as Matthew’s sign to his readers that Jesus will be able to defeat Satan in the end. The emphasis, further, is on Jesus’ work to overcome Satan, rather than on Jesus as an example to show us how to be victorious (Gibbs 2006, 197) Gibbs says that “the primary message of 4:1-11 must be that Jesus is Victor over Satan on behalf of the nation and ultimately on behalf of all people” (Gibbs 2006, 198). Yet at the same time the Christian is encouraged to live by rightly grasping Jesus’ identity.