Category: Gibbs 2006 - Wittenberg Door Campus Ministry

Back to Focus on Jesus

6/17/2021

Thursdays are for the New Testament
6/17/21

Gibbs, Jeffrey A. “Matthew 11:1: Narrative Conclusion: Summary of Jesus' Ministry." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 546-547.

Jesus' Missionary Discourse, Matthew 10:5-42, focused on the mission work of the Twelve and those who would follow after them. In 11:1 the text puts the focus back on Jesus. Gibbs observes that we have no inkling at this point of what the Twelve actually did (Gibbs 2006, 546). Jesus simply continues his work. Gibbs concludes from this that Matthew's intent is to emphasize what Jesus himself was doing (Gibbs 2006, 547). At this point, Gibbs closes the first of his three volumes.

This Thursday series of posts on New Testament commentary is going to take a break. My doctoral research into the early Christian document, the Didache, is going to consume more of my time in the near future. I'll still be making posts on Thursdays but they will be related to book chapters or journal articles that are related to that research. It's a fascinating little document that sheds light on some of the very earliest Christians. I hope you'll keep reading!

Who Are Those Missionaries?

6/10/2021

Thursdays are for the New Testament
6/10/21

Gibbs, Jeffrey A. “Matthew 10:40-42: Their Lord Is with His Servants." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 541-545.

Verses 40-42 of Matthew 10 shows the converse of verses 34-39. Earlier, we saw the result of rejecting Jesus and His messengers. Here, Gibbs sees Jesus treating the Twelve and other "missionaries" as prophets who are welcomed. The welcome is rewarded (Gibbs 2006, 542). A significant part of the reward is the presence of the Father and the Son with those who proclaim the Gospel. Gibbs sees this as a significant theme throughout the New Testament as well as the early Christian writings (Gibbs 2006, 543).

Gibbs asks whether the categories in these verses, "prophet . . . righteous nam . . . . little ones . . . disciple" (Gibbs 2006, 544) are meant as four separate groups. His conclusion is that the parallelism suggests they are meant to be a collective of all Christ's missionaries.

Not Peace but a Sword

6/3/2021

Thursdays are for the New Testament
6/3/21

Gibbs, Jeffrey A. “Matthew 10:34-39: Division and Judgment." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 536-540.

Matthew 10:34-39 describes the division and familial hostility which may result from Jesus' work. Gibbs considers the infinitive construction here to serve not as an indicator of purpose, but of result (Gibbs 2006, 536) Gibbs concludes based on this passage that due to the lost nature of the world, the Gospel is often divisive. We can expect that in many instances people will refuse those proclaiming Christ, but that it is a rejection of God rather than of the messenger (Gibbs 2006, 538). The claims of Christ, however, are exclusive. Jesus here says those whose family allegiance is greater than their allegiance to him are not worthy of him. Gibbs sees this as bearing eternal weight (Gibbs 2006, 539).

Confess Christ Boldly

5/27/2021

Thursdays are for the New Testament
5/27/21

Gibbs, Jeffrey A. “Matthew 10:32-33: Confess Jesus Boldly." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 533-535.

In Matthew 10:32-33 Jesus affirms the need and effectiveness of confessing him boldly. Gibbs applies this to all Christians in every age (Gibbs 2006, 533). He is clear, referencing Romans 10:0, that the confession does not earn merit before God but rather reflects the attitude of the heart which has received God's grace (Gibbs 2006, 534). Denial of Jesus has terrrible consequences, and, according to Gibbs, must be stopped with repentance and faith.

Jesus Cares about Body and Soul

5/20/2021

Thursdays are for the New Testament
5/20/21

Gibbs, Jeffrey A. “Matthew 10:26-31: Do not Be Afraid!" Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 527-532.

Gibbs acknowledges that many hardships await Jesus' missionaries. Yet in Matthew 10:26-31 Jesus says, in forceful terms, that those he sends do not need to fear (Gibbs 2006, 528). Though they will suffer, they cannot come to eternal harm. Gibbs notes the opponents will fail in the last day, when truth is seen clearly (Gibbs 2006, 529). The very most persecutors can do will not remove Christians from their standing with God.

Gibbs engages in a brief discussion of 10:28 and the distinct yet intertwined nature of body and soul. God is presented as the only one who can destroy both body and soul (Gibbs 2006, 530). However, though even a human can destroy the body, it is not to be devalued, as in Gnostic and Greek philosophical thought (Gibbs 2006, 531). God cares about the body to the extent of knowing every sparrow and the hair on his people's heads.

A Servant and a Master

5/13/2021

Thursdays are for the New Testament
5/13/21

Gibbs, Jeffrey A. “Matthew 10:24-25: Servants Are Like Their Lord." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 525-526.

Matthew 10:24-25 speaks to the disciple as like his master. It sharply divides Jesus from "Beelzebub" the "Lord of the flies, Baal" or "Beelzeboul," "Baal, the Lord." (Gibbs 2006, 525). Gibbs notes that Jesus has described himself as God's Son, the true Lord, whose mission is to the world. Christians are called to be his disciples and become like him. However, Christ and his followers can expect to be misunderstood and condemned as they represent the one true God (Gibbs 2006, 526).

Mission Not Just for the Twelve

5/6/2021

Thursdays are for the New Testament
5/6/21

Gibbs, Jeffrey A. “Matthew 10:16-23: Division and Judgment in Israel." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 515-524.

Matthew 10:16-23 shifts from a specific emphasis on the particular mission of the Twelve to a broader focus which includes Gentiles (v. 18). Gibbs notes that the two comparisons of verse 16 suggest Christians are to be aware of dangers but shold enter them willingly (Gibbs 2006, 515). The start of verse 16 rathe clearly serves as a pivot point, as Jesus speaks directly to the Twelve, rather than Matthew speaking about them (Gibbs 2006, 518). Gibbs further notes that in the persecutions described, the "rulers and kings" of verse 18 are distinguished from the "Gentiles." This leads him to take the primary emphasis to remain on the Twelve and their work in Israel (Gibbs 2006, 519).

Gibbs further sees that verses 19-20 and 22b-23 speak of an end to the work of the apostles as they receive the gift of the Holy Spirit, which gives them words until the coming of Christ (Gibbs 2006, 520).

Gibbs acknowledges the difficulty inherent in Jesus' words of 23b, "until the Son of Man comes" (Gibbs 2006, 521). It strongly implies an event in the lifetime of the apostles. Gibbs sees a strong parallel in Matthew 23:34-39, which may assist us in understanding this event. The desolation of the temple, spoken of in 23:26, rather plainly refers to the Roman sack of AD 70 (Gibbs 2006, 522). Therefore, Gibbs takes Jesus in chapter 10 to be referring to a coming in judgment which he will accomplish through the Romans.

Gibbs takes this passage to apply to the greater context of Christianity primarily as a warning tha Christians will endure persecution. This realization does not, however, suggest tha they should not speak the Gospel boldly (Gibbs 2006, 523). Rather, Christians recognize that the Holy Spirit will be with them.

When Jesus Sends You . . .

4/29/2021

Thursdays are for the New Testament
4/29/21

Gibbs, Jeffrey A. “Matthew 10:5-15: The Twelve Proclaim and Bring the Reign of Heaven." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 505-514.

Matthew 10:5-15 finds Jesus sending the Twelve to circulate in the towns of Israel, preaching and healing,receiving the care they need from their hosts (Gibbs 2006, 505). Gibbs notes there are no less than 27 imperatives in Matthew 10, with almost half being present imperatives. This may signify the start of a new emphasis in the work of the Twelve (Gibbs 2006, 506).

The passage, considered the start of Jesus' "Missionary Discourse," in effect, answers questions about the core clause, "Jesus sent these twelve" (Gibbs 2006, 507). First, the twelve are sent as God's representatives to the lost sheep of Israel. Gibbs sees the Twelve here as a replacement for the twelve patriarchs, going to the tribes to deliver God's promises (Gibbs 2006, 508). The work described here of the Twelve indicates a limit on time and scope. They will endure persecution. They will not finish going through Israel before a divine coming, which Gibbs identifies as the destruction of Jerusalem in 70 (Gibbs 2006, 508). Gibbs observes that other passages speak to the broader mission t Gentiles but that this does not (Gibbs 2006, 509).

Verses 7-8 make it clear that the work of preaching, healing, and casting out demons is done with Jesus' authority, not with that of the Twelve (Gibbs 2006, 509). Gibbs sees this as a direct continuation of Jesus' authoritative work. In verses 9-13, just as people received or rejected Jesus, they will receive or reject the Twelve. Some households are "worthy and eager to receive God's Word. There the apostles will be cared for (Gibbs 2006, 511). In the other households, the peace of God given by the apostles will not remain, but will return to the apostles. Verses 14-15 express the grim reality of divine rejection for those who reject the apostles.

Though the passage speaks most specifically to the Twelve, Gibbs does find two important applications to the church as a whole. First, God has always worked to redeem his people, and he has always worked to do so through his servants. All Christians are therefore called to go to others and call them to trust Jesus (Gibbs 2006, 513). Second, 10:10 makes it clear that workers in the Gospel are worthy to receive care for all their needs. These principles apply generally.

Structure of Jesus' Missionary Discourse

4/22/2021

Thursdays are for the New Testament
4/22/21

Gibbs, Jeffrey A. “10:5-42: Structural and Hermeneutical Considerations." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 502-504.

Matthew 10:5-42 has a structure about which scholars disagree. Gibbs observes that while some find three sections beginning at verses 5, 16, and 24, others see a shift of emphasis only at verse 24, thus two sections (Gibbs 2006, 502). Gibbs endorses the latter view, noting that the first portion clearly discusses the life and work of the Twelve in Israel, while the second does not give limitations and may easily be taken to apply beyond the Twelve (Gibbs 2006, 503). Within the basic two part structure, Gibbs considers the first to easily divide at verse 16 and the second, starting at verse 24, to have five small divisions, beginning at 24, 26, 32, 34, and 40 (Gibbs 2006, 504).

God as the One Who Sends Workers

4/15/2021

Thursdays are for the New Testament
4/15/21

Gibbs, Jeffrey A. “9:36-10:4: Narrative Introduction to the Missionary Discourse." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 495-501.

In Matthew 9:36, when Jesus looks upon the crowds, Gibbs observes the grammar used emphasizes the fact that they had been downtrodden for some time. Though they themselves are sinful, they have also been harmed by the neglect of their leaders (Gibbs 2006, 495). The description of Israel as without the protection of a leader is relatively common both in the Old Testament and the New Testament.

In contrast to the situation in 9:36-38, Jesus empowers his twelve apostles in 10:1-4, as those who will have authority over evil spirits and diseases (Gibbs 2006, 497). Gibbs notes that this passage is the only place where Matthew uses the word "apostle," and it is placed in its sentence so as to draw attention to the word "apostle." Gibbs observes that it is likely the use of "Peter" being "first" indicates his leadership. Thaddeus is elsewhere called Lebbeus and is also Judas, son of James (Gibbs 2006, 498).

The work of the disciples, as described by Matthew, emphasizes the work of Jesus as the source of apostolic ministry. Gibbs considers the work of the disicples to continue what Jesus was doing (Gibbs 2006, 499). The situation is urgent. There is no time for delay. But the fact of the workers being called and equipped by God is clear. For this reason we pray that God would send out workers.

Gibbs finds it clear from Matthew's text that the disciples pray to the Father and the Father sends them to continue Jesus' work. This is the same prayer and hope we would hold to today (Gibbs 2006, 500).

Same Lord, Different Reactions

4/8/2021

Thursdays are for the New Testament
4/8/21

Gibbs, Jeffrey A. “9:32-35: Opposition from the Pharisees and Summaryt of Jesus' Ministry." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 490-494.

Gibbs finds Matthew 9:32-35 to be indicative of Jesus' normal activity - teaching and healing. Here it is an exhibition of the power of God to rule over demons (Gibbs 2006, 491). This passage records three reactions to Jesus. The formerly mute man was able to speak. The crowd was amazed. The Pharisees, however, became increasingly hostile toward Jesus (Gibbs 2006, 492).

This passage, according to Gibbs' outline, is "the third miracle in the third triad of miracle stories" (Gibbs 2006, 492). The passage as a whole describes Jesus as God's Son, who has kingly authority over all creation. The miracles also show salvation as forgiveness from sin. Finally, Gibbs considers that the passage shows a salvation that is greater in scope than forgiveness of sin. Healing and restoration are also included (Gibbs 2006, 493).

Receiving sight

4/1/2021

Thursdays are for the New Testament
4/1/21

Gibbs, Jeffrey A. “9:27-31: Jesus Heals Two Blind Men." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 486-489.

In very brief terms Matthew 9:27-31 describes Jesus' healing of two blind men. Gibbs sees some similarities between this passage and the healing of the leper in 8:1-4. Both healings are performed after the person in need confesses belief that Jesus can heal. In both cases, Jesus touches the needy person. In both instances Jesus warns against telling what happened (Gibbs 2006, 487). Here, however, for the first time since 1:1, Jesus is addressed as the "Son of David." Gibbs observes the irony that it is two blind men who recognize Jesus as the Son of David (Gibbs 2006, 487).

The blind men confess that Jesus is their Lord (9:28). They are then healed, in what Gibbs sees as an anticipation of Jesus' work of restoration in the last day (Gibbs 2006, 488).

Gibbs explores several possible reasons for Jesus' request that the men should not reveal his identity. The most likely reason Gibbs finds is that the people would expect the Messianc title to go with someone who would come in power as a revolutionary, rather than as a suffering servant (Gibbs 2006, 489). The men who had been healed proclaimed Jesus as the Son of David, their healer.

Could it kill you?

3/25/2021

Thursdays are for the New Testament
3/25/21

Gibbs, Jeffrey A. “9:18-26: Jesus' Authority over Death: Jesus Heals the Bleeding Woman and the Ruler's Daughter." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 483-485.

Matthew 9:18-26 shows Jesus' authority over death. Gibbs sees this as the main thrust of both the miracles in this passage. The request of the ruler, as compared to its expression in Mark, indicates an expectation that Jesus' act of laying his hand on her would be effective (Gibbs 2006, 482).

Gibbs observes that both the woman with the flow of blood and the dead girl would be considered unclean. The woman, due to her lengthy illness, would be dying slowly (Gibbs 2006, 484). Jesus' work gives life to both. Both the girl and the woman were healed because of faith. Likewise, Gibbs notes all who believe on Jesus are promised life (Gibbs 2006, 485).

Really New

3/18/2021

Thursdays are for the New Testament
3/18/21

Gibbs, Jeffrey A. “9:14-17: Fasting and Wineskins: Something New Is Here!" Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 4475-481.

In Matthew 9:14-17, some disciples of John ask Jesus about the habits of his discioples. Gibbs considers Jesus' answer to show the question had more to do with Jesus' identity and mission (Gibbs 2006, 476).

Jesus' answer uses three illustrations. The first invites people to believe in Jesus. The second and third are more in the nature of warnings (Gibbs 2006, 477). The question itself, in verse 14, assumes that the disciples of Jesus would follow the same pattern as the Pharisees and other pious Jews, by fasting regularly. In verses 15-17, Jesus makes it clear that his disciples are following someone new, so they have new responses (Gibbs 2006, 477). Following Jesus is like celebrating a wedding. It would not be the appropriate occasion for a fast (Gibbs 2006, 478). In this situation, Gibbs further finds Jesus describing himself as the Bridegroom. This was a role previously reserved for God the Father. All are invited to come and believe (Gibbs 2006, 479). In the second illustration, Jesus cannot be seen as the patch on a garment. Gibbs considers him to be the solid one of Israel ho needs no actual patches (Gibbs 2006, 479). Finally, Jesus pictures himself as new wine which must be in a new wineskin, which is the only thing which will not be ruined by this use (Gibbs 2006, 480).

Matt and the Tax Band

3/11/2021

Thursdays are for the New Testament
3/11/21

Gibbs, Jeffrey A. “9:9-13: Jesus calls Matthew and Others to Believe." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 463-474.

Gibbs' textual notes on Matthew 9:9-13 are brief and tend to focus on the textbook constructions in the passage. There is an excellent illustration of a definite article as a pronoun, an objective genitive, and a contrast which negates one element of the comparison (Gibbs 2006, 463-464). He then moves on to commentary on the content.

Gibbs sees Matthew 9:9-13 not only as the call of Matthew but also as an important reflection on the many others called by Jesus who elect not to follow him (Gibbs 2006, 465). Jesus' call to Matthew was brief and powerful. Matthew's response was to get up and follow Jesus. Gibbs is moved by the event to consider the identity of the tax gatherers and of the other sinners mentioned, as well as the function of table fellowship.

The nature of tax farming in Palestine is not well documented and probably involves considerable variation between different regions. Gibbs suggests that Herod may have been relatively open to allowing Jewish customs to be respected, when compared with other leaders (Gibbs 2006, 466). Matthew may not have been a high official. He was actually in the tax office, rather than being less visible, as would be likely of an important official (Gibbs 2006, 467).

The "sinners" mentioned in Matthew 9:10-11 draw complaints from the Pharisees (Gibbs 2006, 467). They may have simply been classed this way because they were not Pharisees. However, Gibbs thinks these are more likely people who were "more flagrant in their disregard for God's Law" than average (Gibbs 2006, 468).

Jesus' gathering for dinner with tax collectors and sinners raises the question of the purpose of gatherings for meals (Gibbs 2006, 469). While the meal could certainly have deep significance of shared purpose and a close relationship, Gibbs observes that it might not have that connotation. Gibbs suggests four reasons that this meal could have offended the Pharisees. They may have objected to the free acceptance he showed for people they considered flagrant sinners (Gibbs 2006, 470). Jesus also could have been seen as violating the customs of polite society by breaking down social barriers even when he was a guest at someone else's table. A thid reason could be the exclusive nature of Jesus' calling people to himself. He may have been expected to be shutting out others who would be worthy guests (Gibbs 2006, 471). Finally, the fact that Jesus offered transformation to those around him may have been offensive. Table fellowship was normally seen as a way of reinforcing the status quo, but Jesus used it to break down the status quo (Gibbs 2006, 472).

Gibbs notes that Jesus uses fellowship at a table as a foreshadowing of an eschatological feast. In Church practice, the Sacrament of the Altar serves this same function (Gibbs 2006, 473). There, sinners of all types are called to eat in the presence of the forgiving God.

Which Is Easier to Say?

3/4/2021

Thursdays are for the New Testament
3/4/21

Gibbs, Jeffrey A. “9:1-8: Jesus Forgives and Heals a Paralytic." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 454-462.

Matthew 9:1-8 centers around Jesus' healing of a paralyzed man. Gibbs takes the verb of the men bringing the paralytic to indicate an ongoing activity. They persisted with difficulty because of the crowd. This also suggests to Gibbs that the participle "seeing" has causative rather than temporal force. The emphasis is on Jesus' ability to know the motivation of the friends, rather than simply to see their movement (Gibbs 2006, 454).

Jesus' assertion of verse two, that the paralyzed man's sins are being forgiven, draws an accusation in verse three of blasphemy. The scribes apparently understand that Jesus is asserting his ability to forgive, i.e., to do God's work (Gibbs 2006, 455). Gibbs observes that this was an internal thought of the scribes, but that in verse four Jesus "saw" it, just as he saw the people bringing the paralyzed man. This further emphasizes Jesus' ability to do what only God can do (Gibbs 2006, 456). By verse eight, Matthew's assessment of the crowd's attitude also affirms this special authority. God had given authority to heal and forgive to the man Jesus (Gibbs 2006, 457).

Gibbs reminds his readers that Matthew 8-9 contain three triads of miracles. This passage (9:1-8) is the third miracle of the second triad, a group which show Jesus' authority (Gibbs 2006, 458). In this instance, Matthew doesn't even mention the man's sin, only his illness. Jesus, however, moves directly to sin as the ultimate cause of suffering (Gibbs 2006, 459). Jesus' salvation not only takes away sin, but here is able to heal sickness.

In response to Jesus' healing, the scribes consider Jesus to be blaspheming. Gibbs observes that Jesus asks the scribes about their evil attitude, which fails to recognize Jesus as Lord (Gibbs 2006, 460). Jesus' healing of the paralysis shows that he is able to heal.

The response of the crowds is very different from that of the scribes. Gibbs observes that Matthew's reference to God as giving this authority to men is cryptic. Gibbs does not take it as a reference to healing authority of the Church in later time. Rather, he sees it as an assertion that Jesus, as the true "man," has great authority (Gibbs 2006, 461). The authority of the work of ministry is also passed on to Christians in Matthew 28, thus keeping the authority among men.

Can't Hurt This One

2/25/2021

Thursdays are for the New Testament
2/25/21

Gibbs, Jeffrey A. “Matthew 8:28-34: The Gadarene Exorcisms." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 447-453.

Gibbs observes that the location Matthew refers to in 8:28 is unclear. There are numerous variants in spelling in the manuscript tradition, which leaves us uncertain of the identity of the location of these exorcisms (Gibbs 2006, 447). The herd of pigs present strongly suggests a predominantly Gentile territory. The deportation of the demons into the pigs and the pigs' death both released the demons and drew the attention of the herders (Gibbs 2006, 448).

In the Sermon on the Mount Jesus showed his authority b teaching. Here, in Matthew 8-9, he is showing authority by performing miracles. Gibbs sees this passage as a particularly vivid account which points to both the terror of the demonic and the authority of God (Gibbs 2006, 449).

The setting, according to Gibbs, would even speak of despair and defilement when considered by Gentiles, as the men were outcasts and living among the tombs (Gibbs 2006, 450). The demons are able to identify Jesus, but are surprised to see him before the time of thier final destruction. Gibbs notes that though they beg Jesus for answers, he doesn't answer their questions until he sends them into the herd of pigs (Gibbs 2006, 451). Jesus is the one who shows authority throughout this passage.

Gibbs observes that the demons remained subject to Jesus' authority once they were in the pigs. They had to destroy something so as to be set free. The drowning of the pigs accomplished this and also set the stage for a conversation between Jesus and the townspeople (Gibbs 2006, 452). Though the people recognize Jesus' authority they do not act in faith, but rather in fear.

Gibbs observes that demon possession accounts are rare in the Bible outside of the Gospels. He considers it likely that there are still cases of possession, but that they are increasingly rare because Satan is a defeated enemy (Gibbs 2006, 453). Christians, as people indwelt by the Holy Spirit, may be attacked by demons, but should take hope and confidence from the fact that Jesus in us is greater than any opposition.

Jesus' Authority over All, Forever

2/18/2021

Thursdays are for the New Testament
2/18/21

Gibbs, Jeffrey A. “Matthew 8:18-27: Jesus' Authority: Questions of Discipleship and Jesus Stills the Storm." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 429-446.

In Matthew 8:19, a scribe offers to follow Jesus. Gibbs notes the scribe calls him "teacher." In Matthew, disciples of Jesus never address him in this way (Gibbs 2006, 430). Gibbs takes this man to want to be a disciple but only on his own terms, which could explain Jesus' unwelcoming manner toward the scribe.

Matthew 8:18-27 serves as a triad of miracles, the second triad in Matthew 8-9 (Gibbs 2006, 432). In the earlier triad the people recognized Jesus' authority. Gibbs notes that in this passage there are three people who fail to recognize Jesus' authority (Gibbs 2006, 433).

Gibbs notes that the scribe in Matthew 8:18-20 neither recognizes the authority of Jesus nor does he know how one becomes a disciple (Gibbs 2006, 433). The scribe had no concept of following Jesus to the point of death, laying down his life.

The title "Son of Man" is important. Gibbs observes that much scholarship has concentrated on the authenticity of the statements of Jesus at this point. Gibbs considers this to be an unimportant question, but that we need to seek to understand how Jesus and his hearers thought the phrase was being used (Gibbs 2006, 435). The hearers never seem to recgonize "Son of Man" asa Messianic title. Nobody reacts to it or applies it to Jesus. This is in contrast to other titles Jesus or others use, such as "the Christ." Gibbs suggests that Jesus may have used the term of himself so as to allow his hearers to ask about the rather ambiguous title (Gibbs 2006, 436). Gibbs' opinion ins that the passage of Daniel 7:13-14 was not sufficiently tied to messianic hopes to arouse a response.

In Matthew 8:21-22 another man approaches Jesus, this mann called a "disciple." His request would seem reasonable, but Jesus turns it down quickly (Gibbs 2006, 437). Gibbs concludes that it would be unusual for someone to leave a dying father so as to follow Jesus. Therefore, the father's death was probably not imminent. Jesus was telling the man that his priority should be to follow Jesus that day, not at some indistinct time in the future(Gibbs 2006, 438).

In Matthew 8:23-27, Jesus and his disciples cross the Sea of Galilee. Gibbs notes this is a challenging passage (Gibbs 2006, 440). For this reason, he first discusses what the passage does not mean, then what it does mean.

The passage is often treated as an allegory, with the storm becoming the trials in people's lives (Gibbs 2006, 440). The interpretation is also present in an article by Bornkamm from 1948, in which he makes a case for redaction criticism. Both means of interpretation miss the point of the passage, which is to show Jesus' authority over all things (Gibbs 2006, 441).

Gibbs goes into some detail of the weakness of Bornkamm's specific hermeneutic arguments. The allegorical arguments making the boat into the church and the storm as a social or emotive trial also have no solid basis in the New Testament texts (Gibbs 2006, 443). Specifically, in application, Jesus does not guarantee protection through storms. In Matthew, Jesus "makes the danger go away" but we cannot find a promise that suffering will go away.

Gibbs' conclusion is that Jesus is using the situation to show his authority. The first two encounters in verses 18-27 show "the purpose and the priority of Jesus' authority" and this narrative shows "the extent of Jesus' authority" (Gibbs 2006, 444). Jesus' significant act here is to rebuke the wind. The creation obeys Jesus, who is shown as God over all (Gibbs 2006, 445). This show of Jesus' authority promises a time when all creation will be brought into obedience to God. Gibbs sees this as an eschatological hope.

Touching and Healing

2/11/2021

Thursdays are for the New Testament
2/11/21

Gibbs, Jeffrey A. “Matthew 8:14-17: Jesus Heals Peter's Mother-in-Law and Fulfills Isaiah 53:4." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 421-428.

When Jesus heals the sick in Matthew 8:16-17, Gibbs observes that Matthew provides a very literal translation of Isaiah 53:4. Matthew seems to be making a clear statement of Jesus' ability to take away not only sickness, but also guilt and sin (Gibbs 2006, 422). Gibbs finds that this is done not only in Matthew's Gospel, but also in 1 Peter 2:24, when it is made clear that Jesus takes away our guilt (Gibbs 2006, 423).

Jesus' authority in Matthew 8:14-17 is seen as coming from his words. Gibbs sees the touch of Jesus as a typical accompaniment to his word, but that the word has the pre-eminent rule.

Gibbs finds the reference to demon possession in Matthew 8:16 as an important concept. It has indicated to some that Isaiah 53 shows the Messiah as cleansing from sin, but that Matthew fails to see that. Others have decided that the Messiah is specifically a healer of leprosy, but that he might not be literally taking the illness onto himself. Jesus' touch seems to cure, rather than to spread, the illness (Gibbs 2006, 425). The teaching and healing works of Jesus are inextricably bound to one another (Gibbs 2006, 426).

Gibbs finds the good news of Jesus' life, death, and resurrection to be "the end and goal of Matthew's narrative" (Gibbs 2006, 427). Matthew sees healing and forgiveness as an essential part of the eschatological mission of Christ, showing what his goal is.

Authority to Command

2/4/2021

Thursdays are for the New Testament
2/4/21

Gibbs, Jeffrey A. “Matthew 8:5-13: Jesus Heals a Centurion's Servant." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 414-420.

Gibbs notes that the centurion, possibly not a Roman, as Syrians and Idumaeans were active in the Roman forces, shows Jesus honor and begs his assistance (Gibbs 2006, 414). Jesus' response suggest sstrongly that the centurion is not an Israelite, as he is compared to what Jesus had seen "in Israel." Gibbs sees this as parallel to Luke 7, and not contradictory, though in Luke Jesus is approached by Jewish representatives. The request still comes from the centurion (Gibbs 2006, 415). In additional defense of the event being the same, while Luke mentions a servant, Matthew uses the word παῖς, which only rarely refers to a son in the New Testament. Gibbs takes the sick person to be a servant.

The centurion's response to Jesus' offer of a personal visit both emphasizes that the centurion is not worthy. Gibbs observes the very emphatic word order used. Further, though the centurion does not imply that Jesus is under authority, he says clearly that he himself is (Gibbs 2006, 416).

Gibbs notes that in the initial encounter, the centurion does not actually ask Jesus to do antyhing. He merely states the problem. It is Jesus who suggests the solution (Gibbs 2006, 417). The narrative then becomes not so much about the need of the servant but about the conversation pertaining to Jesus' authority to heal. Jesus rather surprisingly states his willingness to enter the home of a Gentile and heal a servant. The centurion shows his own humility by acknowledging Jesus' authority (Gibbs 2006, 418). Jesus' authority extends beyond that of any earthly ruler, since he can command an illness to go away.

Jesus' response of praise and wonder is surprising to Gibbs. He speaks not to the centuryon but to those following him, praising the centurion's faith (Gibbs 2006, 418). In his praise, he also predicts that those of all nations will be brought together into the heavenly gathering. God gathers all nations, like that of the centurion (Gibbs 2006, 419).

Gibbs finally notes the word of caution which Jesus brings to the crowds. They must also trust Jesus' authority so as to be gathered into the kingdom (Gibbs 2006, 419). It is Jesus' authority which makes all things possible, including the healing of the centurion's servant. Gibbs lists a number of other New Testament passages which speak of God's welcome of all who believe in Jesus.

Amazement vs. Belief

1/28/2021

Thursdays are for the New Testament
1/28/21

Gibbs, Jeffrey A. “Matthew 8:1-4: Jesus Cleanses a Leper." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 407-413.

Gibbs observes that in Matthew 8:2 the man with "leprosy" may have had any of a wide variety of illnesses resulting in scaly or scabby skin. The term is not limited to Hansen's disease (Gibbs 2006, 407). When the man has been healed, he is not to go and tell people, but is to see the priests and make an offering. These offerings are not to bring healing but are a response to recovery. They are spelled out in Leviticus chapter 14 (Gibbs 2006, 408).

Gibbs notes that while the crowds were amazed, only the man with leprosy acted in belief. Jesus shows his authority to do good, and works that good by healing the man who believes (Gibbs 2006, 409). The leper's address to Jesus acknowledges him as Lord and also affirms that Jesus is able to heal him if he wishes to do so (Gibbs 2006, 410).

Gibbs points out that Jesus' authority goes beyond that of anyone else. "Any other clean person who would touch a leper would thereby become unclean. However, rather than Jesus himself becoming ritually unclean through contact with the leper, Jesus' touch transmits purity and holiness to the unclean man and restores him" (Gibbs 2006, 411). Though not every person with an illness is healed, Gibbs observes that every person who believes Jesus receives forgiveness of sin, which leads to eternal healing.

Jesus' instructions to the man who has been healed include offering the normal sacrifice. This would permit him to return to life in society. The other instruction, to avoid speakign to anyone, is more cryptic. Gibbs suggests that telling others may have delayed and interfered with the man's re-entry into the community. Therefore, he should go with urgency to offer the sacrifice (Gibbs 2006, 412).

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.