Category: Matthew - Wittenberg Door Campus Ministry

Matthew 5:1-12 - Lectionary for All Saints' Day

10/28/2021

10/28/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 5:1-12 is a passage of the Bible with a name attached to it, the "beatitudes." The Latin word beatus means "blessed." So here, where Jesus speaks of the many beati people, we call the passage, in effect, the passage of blessings.

It goes without saying that people have written many books just about this passage, and even about any one of the concepts. Since we want to make a brief post, it won't do to discuss the whole passage.

The shift from the third person (they) to the second person (you) in verse eleven is intriguing to me. As a listener, I think it's all well and good when Jesus speaks about "them." But here he turns to speaking about "you." My ears perk up. How am I blessed?

He says I am blessed when people speak badly of me on account of him. It has to be false, mind you, and about him. It would be pretty easy for me to provoke people to speak negatively about me, negative but truthful things, because I deserve them. But when people speak badly of me and it is false, and it is not because of me but because of Jesus? I don't want to provoke that, and I couldn't anyway.

There is a negative attitude in our world about the things of God. God in Christ is somehow threatening, because He knows and says what is right and true. Jesus doesn't affirm us in our sin. Rather, he condemns the sin and offers us forgiveness. The condemnation is hard for people to take. And we want to work our problems out for ourselves.

Jesus will not have that. We can't save ourselves any more than we can sprout wings and fly. We need to depend on Jesus. We don't like that, but it's what the Bible presents as true.

Why would people speak badly of us for Jesus' sake? Because we speak as he does about sin, and because we depend on him for salvation.

When that happens, Jesus says we are blessed. It is the very way people treated God's prophets. Our reward is in heaven, not on earth. Jesus looks upon us and rewards our faithfulness to his message. We are blessed indeed.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 11:12-19 - Lectionary for Reformation Day

10/21/2021

10/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 11:12 has often been used to toss bricks at "institutional Christianity." "The kingdom of heaven has suffered violence and the violent take it by force" (ESV). What kind of violence is going on? Many of our progressive voices will take "institutional Christianity" to be the violent, oppressive group, domineering and forcing others to toe the line, ushering in some sort of theocracy that will crush out the freedom of thought in our culture.

What is Jesus actually talking about here? In some ways, the progressive voices are right. When we view the Church as some instrument of earthly power we are barking up the wrong tree. Yet Jesus' words in verses 16-17 put the discussion into a different light altogether. Here, Jesus says that his critics in society have utterly misunderstood him by thinking his mission should line up with their ideologies. The mission of Jesus, however, is not one of earthly power at all. It has nothing to do with leveraging governments to open borders, to institute social welfare programs, or even to cease from warfare.

Jesus' concern is showing mercy on those in need. It is with reconciling the world to God. It is a change of kingdoms he is after, moving people from their sinful lives to being partakers of his kingdom, where we find peace with God. All this happens according to God's word, not our opinion. Our response, then, is to look to Jesus in repentant faith. As in verse 17, we learn to play his tune and sing his song, not our own. This is the work of Jesus' kingdom.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 13:54-58 - Lectionary for James of Jerusalem

10/7/2021

10/7/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Do you like being told what you are and what you think? Perhaps not. What about the times when the person talking about your views is apparently equipped with about fifteen minutes' worth of looking at memes which create straw men who are supposed to look like you but fail utterly? Oh, or when the person is clearly projecting his worst fears onto you?

I personally try to walk away from such encounters, though sometimes I have to cringe and bear it. Correction will accomplish very little.

In Matthew 13:54-58, the people of Nazareth knew all about Jesus based on the fact that his mother and brothers were there, and they had known Joseph, whom they presumed to be his father. Their opinion was set. They didn't have to listen to his teaching. Any miracles he did could and would be chalked up to coincidence. He seemed wise, so maybe they wondered what learned book he might have read.

How do we judge Jesus? Do we accept him as he is portrayed by his first century eyewitnesses? Or do we try to correct the account so as to agree with our more current, enlightened perspective? Do we seek to understand him, or do we read our doubts, our fears, our cravings for power and prestige into him?

Jesus presents himself as the one who can do beyond our imagination. Maybe it's time we look at him fairly and receive him with joy.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 9:9-13 - Lectionary for St. Matthew

9/16/2021

9/16/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading for St. Matthew takes us to the call of Matthew, also sometimes referred to as the tax collector Levi. After Jesus called Matthew, who followed him promptly, Jesus wound up dining with "many tax collectors and sinners" *Matthew 9:10, ESV). Apparently, at least in the estimation of the community, Matthew was part of a pretty shady society.

What do we learn about Jesus' character here? Two things strike me as particularly important. First, Jesus did call Matthew, who did follow Jesus. Jesus doesn't lave us in the condition we are in when we become aware of him. As Matthew left his career, which served as a strong temptation to criminal graft and greed, we also leave behind the things which would interfere with growth in the Christlike character of loving and serving our neighbors.

Second, Jesus is not afraid to come to even those our polite society would reject. In this instance, it is primarily people whose lives would be engaged in absuvie financial relationships. Does Jesus visit loan sharks, prostitutes, and drug dealers? Yes, he does. There is no kind of sinner who cannot receive his call, his correction, and his forgiveness.

Jesus calls sinners to follow him. This is the good news we all need, for we are all sinners. He is the one who will change us. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

The Sermon on the Mount and Literary Dependence

9/3/2021

9/3/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 6: The Two Ways and the Sermon on the Mount." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 193-237.

Van de Sandt and Flusser recognize that the Sermon on the Mount has some similarity to the Two Ways. In Matthew 7:13-14 we are presented with a way which leads to destruction and a way which leads to life (van de Sandt & Flusser 2002, 193). There are also numerous elements which the Sermon and the Two Ways have in common from an ethical perspective.

As they begin their analysis of the issue, van de Sandt and Flusser make it clear that there opinion is that Jesus had some intentions in his speech that would not be understood correctly by Matthew, and that "not every part of the Sermon can be traced back to the historical Jesus" (van de Sandt & Flusser 2002, 184). Their presupposition is that Q material contained a more accurate record, and was mostly adopted in Luke rather than Matthew (van de Sandt & Flusser 2002, 195). Van de Sandt and Flusser attempt to reconstruct the source material based on the premise that the Sermon on the Mount is a ring composition based on the Derekh Erets and Jewish Two Ways materials.

After a very brief introduction to the Sermon in Matthew 5:1, the sermon is introduced by the Beatitudes (5:3-12) and the comments on "salt" and "light" (5:13-16) (van de Sandt & Flusser 2002, 197). Van de Sandt and Flusser observe that this material is similar t o material in the Derekh Erets literature. The body of the sermon starts and ends with a reference to Law and Prophets. There are three paragraphs with similar structures, about charity, prayer, and fasting, then three additional clusters of ideas. There is then a Golden Rule statement (van de Sandt & Flusser 2002, 198).

While there is a clear parallel between Matthew 7:13-14 and Luke 13:23-24, van de Sandt and Flusser note that Matthwe develops his idea with materials they consider derived from the Two Ways (van de Sandt & Flusser 2002, 201). The vocabuluary and the either-or choices suggest material from elsewhere than Matthew' s normal source.

Van de Sandt and Flusser also find strong parallels between Matthew 5:17-48 and the Greek Two Ways 3:1-6 (van de Sandt & Flusser 2002, 204) One significant challenge in the passage is Jesus' repeated statements apparently overriding the Law, but his affirmation of the Law. Van de Sandt and Flusser resolve this tension with an appeal to multiple sources and layers of redaction (van de Sandt & Flusser 2002, 205). They do conclude that the apparent dispute Jesus has is not with theLaw, but with certain interpretations of it. The arguments used are typical of Jewish rabbinic debates (van de Sandt & Flusser 2002, 213). The antitheses, further seen to be derived from traditional teaching were possibly interjected here from another source (van de Sandt & Flusser 2002, 214). This applies particularly to those not found in Luke. Jesus' affirmation of the Law and his statement about "the least of these commandments" recalls the Jewish idea of some small sins leading to others which are more serious (van de Sandt & Flusser 2002, 220).

Van de Sandt and Flusser also consider particular parallels of Matthew 5:21-48 and Didache 3:2-6 (van de Sandt & Flusser 2002, 226). The various prohibitions are not only consistent in their ethic, but they are presented in a similar order (van de Sandt & Flusser 2002, 227). The lesser sins lead to the greater, so both are to be avoided.

A challenge which strikes van de Sandt and Flusser is the fact that the statements in Matthew which are apparently based on the Greek Two Ways add additional requirements. The rigorous attitude is a challenge (van de Sandt & Flusser 2002, 234). A rigorous attitude was also present among the hassidim, which suggests that Jesus, as Matthew protrays him, would not have been outside of normal bounds in his application of the Law.

Matthew 16:13-19 - Lectionary for St. Peter and Paul, Apostles

6/24/2021

6/24/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Matthew 16:13-19, Jesus asks the disciples who they say he is. Peter, answering for the Twelve, says, "You are the Christ, the Son of the living God" (v. 16, ESV). In response to this confession, Jesus makes a statement which has seemed slightly cryptic for almost 2000 years.

Referring to Simon as "Peter," the rock, Jesus then uses a closely related word to say he will build his church on the rock.

Is the church built on Peter or on something else? Historic orthodox Christianity says it is built on Jesus. So how do we explain Jesus' statement? Normally we take the rock to be the confession that Jesus is the Christ.

We stand built on the fact that Jesus is the Son of God, the savior. There is no more sure foundation. Peter then becomes the spokesman of the truth, pointing to the truth.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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).

Matthew 27:57-66 - Lectionary for Holy Saturday

4/14/2021

4/14/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading from Matthew 27:57-66 reminds me of the book of Jonah. It may seem a strange connection, but it's there. In Jonah, every character believes God except Jonah, the one to whom God had specifically spoken.

In Matthew 27, as well as the other Gospels, not one single follower of Jesus expected him to rise from the dead. As far as they were concerned, once he died, it was all over.

After Jesus, death, the chief priests and Pharisees went to Pilate (v. 62). They knew what Jesus had said. Based on Jesus' words about rising from the dead, they asked for a guard so the disciples wouldn't steal the body. Jesus' promise of resurrection was known to the Jewish leaders. It was forgotten by Jesus' disciples .

Pilate, who seemed to have some idea that Jesus might be telling the truth, told the priests to take guards and make the tome bas secure as they could. It seems he may have expected the resurrection as well.

In their time of trial, the disciples were prone to forgetting the promises of Jesus. We are also quick to forget. Especially during the hard times, then, we need to strive to remember God's Word and promises. Yes, that means we recall them, like the priests, not like the disciples. God fulfills all his promises.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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).

Matthew 27:11-54 - Lectionary for Passion Sunday

3/21/2021

3/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Matthew 27:11-14, Pontius Pilate was amazed at Jesus' actions. We might think that the governor had pretty much seen it all. So what did Jesus do that was so amazing to Pilate? Jesus had been accused before Pilate, and it looks very much as if his accusers were present, throwing more charges at him. Jesus chose not to answer the charges.

To Pilate's question whether Jesus was king of the Jews, Jesus' affirmation was clear. Pilate had said so, and he had said spoken correctly. In this Jesus claimed a higher and more historically-based rank than Pilate could ever claim. It is as if Pilate were a military officer meeting someone else in civilian clothes and asking, "Am I speaking to a superior officer?" only to receive an answer that he is a four star general.

This put Pilate in a very uncomfortable position, because he, a Roman, was standing between someone who affirmed he was king of the Jews and a crowd of Jews who were making accusations. Pilate's mission, from Caesar, was to keep peace in the province. This didn't look like a good situation.

If Jesus would answer the charges lodged against him, Pilate would have a chance of coming up with a justification for his actions, whether he decided to keep Jesus in custody, release him, or have him executed. But without any response there was very little that Pilate could do. What's more, virtually anybody who is accused will answer the charges in some way. Jesus didn't even do this.

Some of the charges against Jesus were true, at least to a limited extent. Some were false. That's the case with charges people today lodge against Jesus. They may be true, at least partly. For instance, imagine this conversation. "Jesus, you are saying that nobody has eternal life except through you." "Yes, that's correct." "But that means the other ways we want to find eternal life aren't going to work, what will you say about that?" "You are correct, without me, you don't have eternal life." "Doesn't that imply you think you are able to do whatever you want, like you are the boss of everyone?" "That is correct. It is what I am." While some of our modern questioners would walk uway unhappy, grumbling about anyone who is arrogant enough to think he can decide between their life and death, it would leave others, who might well be convinced by the fact that Jesus always seems to tell the truth, ready to redouble their efforts tofollow Jesus.

Jesus had already shown himself to the people who were hurling insults at him. He had no more need to defend himself. He would allow his word to be adequate, then to be demonstrated as authoritative by his ability to die and rise from the dead again. There was no need to answer further.

Jesus has left us with testimony about who he is and what he is able to do. It's plenty of testimony. It's up to us to believe or disbelieve, but he has said what he is saying and given us a demonstration that his word is reliable.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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).

Matthew 21:1-9 - Lectionary for Palm Sunday Processional

3/16/2021

3/16/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

It's a surprise to see someone apparently out of context. Our lives are surprisingly varied. When my wife was a preschool teacher it was always a surprise to students to see her somewhere other than at school. I recently learned that one of the United States Supreme Court Justices enjoys going on driving vacations with his wife in an RV. I doubt he wears his robe in the campside. We picture the archbishop wearing his uniform, not wearing jeans and a t-shirt buying a bag of apples at the grocery store.

What is Jesus' context? Most people seemed to recognize him as a rabbi, so we picture him dressed in the garments that a rabbi would wear, walking from place to place, maybe sitting down somewhere and talking with others. The context changes a little in Matthew 21:1-9. At this time, Jesus enters Jerusalem, but not walking with his disciples and possibly a group of people who are trying to listen in. There's a little ceremony. Or perhaps a lot of ceremony.

Jesus has sent the disciples to borrow a donkey. Apparently the owner knew this was going to happen, or at least Jesus knew the owner would allow it. Maybe he had cleared it in advance or simply had a good reputation with the owner. The donkey was to become his transportation into Jerusalem.

This was symbolic of a king coming into the city, coming in peace. But Jesus is a rabbi, not a king. Does he suddenly look kingly? We don't hear about his appearance changing, whether by wearing something different or having a supernatural change such as on the mountain of transfiguration. But Jesus is welcomed as a king.

It seems an impromptu procession. Some people spread garments out. Some cut or broke branches to wave like flags. We don't know how far the procession went. But we do know that Jesus was welcomed into the city as the coming king.

There's a crowd in front of Jesus and a crowd behind him. Again, we don't know how large the crowd is. We do know that they are making a stir. They are proclaiming him to be the Son of David, therefore someone with a claim to the throne of Israel. They are identifying him as the one coming in the name of the Lord.

When Jesus comes, even if he looks like a rabbi, he is, in fact, the Messiah. He is the true king of all. And he has come in peace, to bring peace upon all his people. The events of Holy Week include teaching, preaching, and eventually Jesus' arrest, trial, and death. To bring peace, Jesus is going to die a violent death, be laid in a tomb, and return to life again. He is going to take on death itself and win. The shouts of the crowd, "Hosanna," are prophetic. They are asking that God would save his people. This is precisely what Jesus does. He is showing himself to be the true Son of David, the true King of Israel.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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.

Matthew 2:13-15, 19-23 - Lectionary for Joseph, Guardian of Jesus

3/4/2021

3/4/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Matthew chapter 2, Joseph receives messages from God's angel telling him specifically how to care for Jesus' safety. Knowing that Herod was planning to seek out the child, Joseph moved his family in the night.

This move is often compared in our modern American context as a period of homelessness requiring government assistance, or a move of a refugee illegally crossing a border to live in a foreign country. Those analogies don't work very well. Though Joseph, Mary, and Jesus were political refugees, they were fleeing a specific threat from a regional authority who would tareget their family. They left the region, crossed a border which was open freely to traffice, and took up residence in a nation where they were allowed to be. We have no reason to think they asked for any particular assistance.

When Joseph received the "all clear" he brought his family back, choosing to settle in Galilee, where he thought the poligical situation might be friendlier.

We make a lot of decisions based on the circumstances we see around us. God directs us in many ways. In the case of Joseph, the direction was very clear. Above all, he laid down his life to care for his family. This noble action describes what we can all do, living out God's loving care in our community.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.