Category: Matthew - Wittenberg Door Campus Ministry

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.

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.

Matthew 11:25-30 - Lectionary for St. Matthias, Apostle

2/25/2021

2/25/21
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.

There's a story about a famous opera conductor from Italy who came to the United States to direct an opera. He knew very little English. He didn't know how to explain what he wanted. But he did know how to say, "Don't do that!" In the rehearsals, then, when he saw or heard something he didn't like, he would interrupt, "Don't do that!" Eventually, he wasn't saying it any more. The performers had learned what he wanted them to do.

Our world often calls us to account. We are told that we should be free to express ourselves. However, we're often interrupted with a shrill cry of "Don't do that!" What, then, do we do?

In the midst of this confusion, as we labor, as we are heavily burdened by contradictory commands all around us, Jesus comes to us and asks him to walk along with him and learn from him. As we walk beside him, we are yoked to him as oxen are fastened together. In that relationship, the less experienced one learns from the leader. We walk with Jesus and we see what he would have us be and do. He helps us carry the load. In fact, we could make a good argument that he carries the whole load and we are along for the ride. Jesus gives us rest. His yoke is easy. His burden is light.

We don't need to struggle and strive. Jesus has called us to walk with him. Our world and its critics will probably yell at us. But Jesus is calling the shots. He shows us where it is safe to walk. He makes us learn how to do his will even in a hostile world.

The burdens of God are light. And he shows us how to carry them. I can't think of a good reason not to come to Jesus and walk with him.

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.

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.

Matthew 6:1-6, 16-21 - Lectionary for Ash Wednesday

2/19/2021

2/19/21
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 traditional Gospel reading for Ash Wednesday is from Matthew chapter six. It has always struck me as a surprising choice, since it talks about not doing things so as to be seen by others. What's surprising about that? As I write this, it happens to be Ash Wednesday, and my forehead bears a cross made from palm ashes saved from a Palm Sunday service. Granted, it's really cold today and the cross is likely to be erased because I'll end up putting on a hat when I go outside. But there's a visible sign applied to many people on Ash Wednesday. That would seem to contradict the idea of doing works of devotion or righteousness in order to be seen by others.

Perhaps, though, it isn't so contradictory after all. When we bear the ashes, or when we endure other things as a reminder of our hunble state before God, we remain visible to our neighbors. Jesus is more reminding us that what we do before God we should do in a state of un-self-consciousness. We take no public notice of our appearance which may be caused by an act of devotion. Rather, we go on with life as if nothing has happened.

Having a physical sign, such as the ashes, applied to us, make this more difficult. We may be tempted to remember it and act in such a way as to draw attention to our acts of devotion. Jesus tells us not to do that. We have done it before God. Granted, others may see what is going on. In the same way, if we go on a lengthy fast, people will notice we lose weight. If we devote ourselves to special times of prayer people will notice we are not available at some times we would normally be around. Our decisions have consequences. Some of them are visible.

The purpose of our devotion, however, is not so as to be seen by others. It's so as to humble ourselves before the living God, knowing that he will work in us according to his good favor.

Did you receive ashes? I hope you were able to forget that you were walking around with a smudge on your face. It's for God to see, not for you to show others.

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.

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.