Category: Matthew - Wittenberg Door Campus Ministry

Jesus' Authority Seen in Grace

1/21/2021

Thursdays are for the New Testament
1/21/21

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

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

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

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

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

Matthew 3:13-17 - Lectionary for Baptism of Our Lord

1/18/2021

1/18/21
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.

Baptism is a challenging issue. Especially in the last five hundred years or so it's caused dissent within Christianity, as some have rejected the application of baptism to those who are not already making a credible testimony of Christ as savior. We don't have a clear Old Testament practice of baptism per se, though there are ceremonial washings, and those seem to point to reconciliation with God. Many are even done in conjunction with a blood offering, which points to Jesus' sacrifice for us.

While we might have some debates about the efficacy of baptism, to whom baptism is appropriately applied, and even the mode of baptism, our passage from Matthew chapter three sidesteps all of those debtes.

Here Jesus presents himself to John, who has been calling people to repentance and then baptizing them based on their repentance. John is initially reluctant. Through the Holy Spirit he recognizes Jesus as the one who should baptize him, not the other way around. He understands Jesus to be the holy one who is in no need of repentance.

Jesus tells him to allow it so as to "fulfill all righteousness." Again, we have a cryptic statement. How should we understand it?

Whatever Jesus was saying, John understood it to be all right, and the action was ratified by God the Father and God the Holy Spirit. Jesus is the beloved Son, God the Son, the one who is able to fulfill all righteousness.

Many theologians over the generations have said that by Jesus' act of being baptized, then his subsequent command to baptize, he made a washing with water into an effective means of delivering God's grace to sinners. This would imply that when he fulfills "all righteousness" he is making it work so as to deliver righteousness to others.

Just a word about baptismal regeneration. If baptism washes us from sin, then we proceed to enter into sin as unrepentant people, baptism doesn't help us at all. If baptism washes us from sin, and we then live our lives as people who have been cleansed and set apart for God's purposes, remembering that we have been washed by God, it is exceptionally helpful. If, as some people say, it has no effect but to remind us that Jesus washes us from sin, if we take that reminder to heart, it still brings a benefit. There's no reason not to be baptized. There's no reason to live as one who has not been washed by God. There's every reason in the world, no matter your view of baptism, to live a life of purity before 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.

Matthew 2:1-12 - Lectionary for Epiphany

1/14/2021

1/14/21
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.

About a month ago we had a rare occurrence of two planets being in close alignment as seen from Earth. It made a very bright spectacle in the southwestern sky just after sunset, browing brighter as the alignment increased, and then growing dimmer again. Predictably, people were calling it a "Christmas star" and enjoying talk about how it's a sign of alignment, peace, and all sorts of good things.

Christians confess that the planets, stars, moons, and whatever other items I've not mentioned, moving "out there," have little or nothing to do with earthly peace or prosperity. Granted, it brings a sudden loss of peace and prosperity when a huge meteor buries a continent the sea and sparks a new ice age, but thankfully that really only happens in movies.

It's a great opportunity, however, when we see some sort of cosmic event, to reflect on the fact that God has created it and sustains it all. He has created the universe with order, and sees that it continues to operate in an orderly way.

What of this star the Magi saw? There's something special about it. Though we think the Magi were probably some sort of astrologers and were clearly noticing something in the sky, what they saw was not a planetary phonomenon. They specifically say they saw the star rising and that it was visibly moving so as to point them to a particular location. Yet if you observe the sun, moon, or stars while you are in motion, they seem to move along with you. They don't point you to a destination. They point you to themselves and their position relative to you. This thing the Magi saw could not have been even a comet. The observation simply wouldn't work.

The Magi saw a sign, from God, pointing them to aparticular location, a place they knew would be special because there they would find the one born to be king of the Jews. There they will find the Messiah.

God reveals himself, in the person and work of Jesus, to all nations. He makes sure we can notice him. And he shows himself to be present, in particular places, in particular ways, to do a work of salvation. He announced himself to the Magi. And he made it possible for them to bring gifts which predicted his work - gold (riches of heaven), frankincense, and myrrh (substances used in anointing a body for burial). From his childhood, Jesus was clearly identified as the one who would live and die for others, bringing us to God.

Whether we see signs in the heavens or not, we recall that Jesus was announced as the Lord from the time of his birth, made known to the nations, made known to us in these last days, as the one who would come to save us. As we believe that message, we join with the Magi in worshiping God in Christ.

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.

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.

Matthew 2:13-18 - Lectionary for Holy Innocents, Martyrs

1/2/2021

1/2/21
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 the Holy Innocents is from Matthew 2:13-18. Here, after the wise men have departed, Joseph is warned by an angel in a dream. He takes his little family at night and departs to Egypt.

Matthew speaks of two prophecies which are fulfilled in these events. One is a very brief statement, "Out of Egypt I called my son" (Hosea 11:1). Jesus had to participate in several very specific events so as to fulfill all the prophecies. He was to be born in Bethlehem. He was to be known as someone from Nazareth. He was to be called out of Egypt. All of this took place.

The other prophecy, from Jeremiah 31, is a much sadder one. Herod, having learned from the wise men that they had seen the signs in the sky about the birth of a king about two years before, treated all male children two years old and younger from the area of Bethlehem as his enemies. In a very real way, they were the first people to die on account of Jesus. It brings greater sorrow than it might, since they didn't know what Jesus was all about. They had no experience of him. Unlike many other martyrs, they had not personally taken any sort of stand for Jesus. Yet Herod had them killed.

Why didn't this show up in secular histories? Herod was violent enough and the population of the area was small enough that this slaughter was not among Herod's larger scale crimes. However, thanks to the Gospels, we know about the event and we can commemorate it.

It is always a very sad thing when someone dies without reason. Christians are frequently charged to defend life. All humans, as we see in Genesis 1-2, bear the image of God. We have an inherent dignity. This is why Christians defend the unborn, the born, the young, the adult, the elderly, and even those who are on their deathbed. For that matter, this is why Christians treat the body of a dead person with respect. God has made every living human with dignity. It is part of our calling before God to defend that dignity.

Even as Joseph took his little family to Egypt for a place of safety, we guard our families. We know that God is the Lord over all, and that he has made the family as a good thing, to be nurtured and cherished. This is most certainly true.

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.

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.

Matthew 23:34–39 - Lectionary for St. Stephen, Martyr

12/25/2020

12/25/20
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.

Jesus' words in Matthew 23:34-39 are grim. He sends all sorts of good teachers, messengers from God. What happens to them? In verse 34 they meet a dreadful end, being persecuted, driven from place to place, beaten, and even killed. This is not something most of us would naturally think of signing up for. Then again, with the living hope of eternal life in Christ, being a partaker of the resurrection, the thread of persecution and death isn't that big of a deal. Yes, it hurts. But look at the eternal reward!

What's the reward the persecutors receive? In verse 35 they take on the guilt of the death of all those who have suffered such persecution in the past. They are considered guilty of all the sins.

I can now see our "justice detectors" springing to life. Why would the persecutors be blamed for all the persecutions that have happened throughout history? This would be the natural balance to Jesus taking upon himself all the sins of the world. Those who are repentant sinners receive forgiveness from Jesus, for all the sin they have ever committed, including the sinful condition of the world which they inherited. Those who insist on saving themselves are guilty of all their sins, including the sinful condition of the world which they inherited. It's actually completely fair.

Let us not forget how sad this truth is. In verses 37-39 Jesus laments over Jerusalem. It is the special city of God's pleasure, the place where he put his temple, the seat of his chosen king David, the place where Jesus, God the Son, dies to purchase freedom for humanity. And left to itself Jerusalem pursues unrighteousness, sin, and death. This is the saddest thing we can imagine. After all, Jesus offered them life but they thought they knew better. He sent messenger after messenger to announce the freedom they could have. They thought they knew better.

Whether we are the special messengers sent by Jesus or the people who are hearing his messengers, may the Lord give us repentance and faith in him. We want to be given over to his grace, rather than given over to our hostility.

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.

God's Blessing - Not Like Ours

12/24/2020

Thursdays are for the New Testament
12/24/20

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

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

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

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

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

Judging?

12/17/2020

Thursdays are for the New Testament
12/17/20

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

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

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

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

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

Matthew 1:18-25 - Lectionary for Christmas Eve (12/24)

12/10/2020

12/10/20
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.

As I promised when we had readings for St. Thomas (December 21) posted some time early, there's now a flurry of special observances that will keep us busy for a while. I may even go to posting more than four days a week at some point. Here's what we have on the docket: Christmas Eve 12/24, Christmas Midnight 12/24, Christmas Dawn 12/25, Stephen 12/26, John the Evangelist 12/27, Holy Innocents, Martyrs 12/28, Eve of the Circumcision and Naming of Jesus 12/31, Circumcision and Naming of Jesus 1/1, then Epiphany ⅙. When people called the end of December "the holidays" that was part of what they were talking about.

In Matthew chapter one, Joseph and Mary both receive angelic visitations. In today's pasage, it is Joseph's turn. Mary has been found to be pregnant. Joseph is not the father. Mary's understanding is that somehow, by the promise made to her, the Holy Spirit is the father. How this works is a mystery.

Joseph's inclination would be to call off the betrothal, and to do it very quietly. This could possibly preserve Mary's reputation, though it could harm Joseph's reputation. Hopefully it would not even be noticed. Mary might move somewhere else, there might be someone who would want to marry her and bring up the child as his own, or there might be someone who would adopt the child.

The angelic message to Joseph is not to be afraid. He should take Mary as his wife and he should know something that he would probably not want to tell anyone. The claim is that the child is the child of the Holy Spirit. Nobody would believe that. Just raise the child as your own, but expect that he is special.

That's precisely what Joseph does. He is a righteous man. He wants to protect Mary, as well as to protect this special child. He believes the message sent to him from God.

The child would be called Immanuel, God with Us. However, the child is actually named Jesus, God Saves. It's all right. He has the role correct. Jesus is the one who shows us God walking around in the flesh. Jesus is the one who rescues us. Jesus is the one who will bring us to be with God.

The whole of salvation, for all who believe, is laid out in the birth of this child. Even as a helpless, unborn baby, Jesus is the savior. He is God with us. He is truly God and truly man. He is for you and for me. This is the glory of our Christmas celebration. God has visited us, in the person and work of Jesus.

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.

Worry?

12/10/2020

Thursdays are for the New Testament
12/10/20

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

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

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

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

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

Fasting

12/3/2020

Thursdays are for the New Testament
12/3/20

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

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

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

Our Father

11/26/2020

Thursdays are for the New Testament
11/26/20

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

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

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

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

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

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

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

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

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

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

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

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

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

Matthew 25:1-13 - Lectionary for the Last Sunday of the Church year

11/19/2020

11/19/20
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 25:1-13 is often used to focus on the "foolish virgins" as opposed to the "wise virgins." I'd like to take us a slightly different direction. It is clear, I think, from the context, that Jesus is comparing the kingdom of God to this situation. The bridegroom represents God, and specifically God the Son, coming to claim his bride, which would be the Church, all who believe that he has redeemed them. The virgins, then, would be us humans waiting for his coming.

The actual arrival of the wedding party for their parade and reception is unpredictable. There are all sorts of things that can happen, even today, between a marriage ceremony and the arrival of the groom and his new wife at the reception site. Meanwhile, everyone waits.

How do we Christians prepare for the wait? How are we getting ready for the unpredictable time? In the parable, everyone becomes sleepy. This makes perfect sense and there is no guilt associated with it. If you go to a wedding in the afternoon and the reception doesn't get started until 3 a.m., you'll be sleepy. Take a nap! You'll know when it's time for the reception.

The critical issue is that some were prepared for the wait and some were not. It's likely that this parable describes some sort of a torchlight procession, not something using a lamp with a wick. The person who is prepared with a torch may have a knife or scissors to trim the cloth at the end of the torch. Possibly someone would have some additional fabric just in case the torch starts to fall apart. There will be a way of lighting the torch, since you can't always get a light from someone else. And you'll have a jar with some oil in it. You get the torch ready, stick it into the oil until it can wick up a good bit, and then you set the torch on fire for the procession.

The people who came without making necessary provisions were simply ignoring a reality that they could have predicted. They are assuming that someone else will take care of them.

The people who prepare for the procession understand that they need to consider reasonably all the likely scenarios. The Christian who is waiting for the return of Christ knows that it could be instant. It could also be a very long time. We live as those who have an eager expectation. But at the same time, we develop our career, we care for our family, we invest for the future, and we make sure that we are able to do some good for those around us. After all, Christ's coming might not be while our generation is alive. We prepare. But we continue to wait eagerly. Our Lord is certainly coming. We keep the resources ready. Faith, hope, and love.

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.

Not Like the Hypocrites

11/19/2020

Thursdays are for the New Testament
11/19/20

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

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

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

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

Matthew 22:15-22 - Lectionary for Trinity 23

11/12/2020

11/12/20
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 this week, from Matthew 22:15-22, is often misused. I've had this cited even for tax evasion. After all, money in the United States says, "In God We Trust." It belongs to God, right?

Of course, currency here also is issued by the United States Treasury, so you could argue it belongs to them.

When we give the government what is rightly theirs and give God what is rightly His, we are speaking about much more than money. Lutheran theology speaks of two realms, a civil and a churchly realm, both of which are under God's gracious rule. Those realms interact with one another to some extent, but when they are mixed and taken beyond their natural boundaries, all sorts of confusion breaks loose.

In the civil realm, the basic paradigm is that of law. There are rules and essentially those rules are enforced through penalties. If we don't pay the electric bill, the lights are turned out. If we fill out the appropriate permit form, we can have the parade through town. If not, the police can stop us and we can be fined. It's very simple.

In the churchly realm, the paradigm is run by the gospel. It's based on confession and forgiveness. God is working through forgiveness to bring life and salvation.

We should not be confused. The church as an organization lives within the civil realm. The fire code does apply to the church building. But that is the work of the civil realm.

Give to God what is God's. In the churchly realm, count on salvation by grace through faith. Repentance, forgiveness, and restoration are the governing factors. We let God work in His way in that realm. God is also the Lord over the civil order. But he has delegated earthly leaders to operate the civil state. We give the appropriate respect and regard to that order as well. They realms work differently from each other. But they both serve their functions. Both are valuable. Both are good by nature, as God's creation for our good.

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.

Love Your Enemies

11/12/2020

Thursdays are for the New Testament
11/12/20

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

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

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

Matthew 18:21-35 - Lectionary for Trinity 22

11/5/2020

11/5/20
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.

How much are we to forgive our brother? I think it's really interesting that Peter asks this question in Matthew 18:21. It seems almost as if he is trying to justify himself. And we can easily imagine Peter flying off the handle in exasperation. He's one of those outgoing people whose reactions are often over the top.

Jesus' illustration is of two situations of forgiveness, both financial situations. In the first, the person in question owes a phenomenal sum of money. Ten thousand talents would be more money than any individual would be likely to have at any time. To be the master of a servant who is in charge of such a sum of money one would likely be a king or a top military advisor. One talent was typically enough money to outfit a ship of war with approximately three hundred personnel for a month. Ten thousand is simply a virtually unimaginable sum of money.

What's the appropriate response? Someone who has somehow managed to make such a sum of money disappear deserves severe punishment. The master, seeing his servant beg for forgiveness does the unimaginable and forgives him.

The servant then confronts someone who owes him money. In this case it is a hundred denarii. Some Bible versions take this lightly. It's about three months' worth of wages. That's a lot of money. To collect the debt, he begins shaking down the debtor, beating him up. He finally throws him into prison. This is not a move of forgiveness.

What does the master do? Hearing about the first servant's unforgiveness, he delivers him into jail as well.

We need to ask ourselves what God, our heavenly Father, has forgiven in us. He has forgiven us a debt that we could never pay. We need to be that forgiving to those who have trespassed against us. This is the answer Jesus gives Peter. How many times do you forgive your brother? As many times as he needs it. This is doing the works of God who is the forgiving Lord.

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.

Revenge

11/5/2020

Thursdays are for the New Testament
11/5/20

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

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

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

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

Making Promises

10/29/2020

Thursdays are for the New Testament
10/29/20

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

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

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

Matthew 21:33-44 - Lectionary for Trinity 20

10/22/2020

10/22/20
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.

"The stone that the builders rejected has become the cornerstone" (Matthew 21:42). This is a very brief summary of Christian thought. All of sin, through all of history, is a rejection of God. He, the eternal rock, the one which has always existed and was never shaped by anyone, was rejected. We prefer our own materials, our own way. Somehow it seems God, as revealed in Scripture, is simply too wild for us. We prefer something we can tame.

In our rejection of God we set up our own opinions, our own logical processes, our own societal norms. We count the cost, ignoring the God from whom our ability to pay the cost comes. It always leads to failure.

The tenants in the parable attempted to get and keep their own way. Rather than receiving the thanks and blessing which could come from their master, they acted as if he didn't exist. They killed his messengers and even his son. Rather than leading to their victory, it leads to the promised slaughter of the tenants.

God, the Rock, is the foundation of all. We could reject Him, but we need to realize that without Him, the whole building, all our hopes, dreams, and plans, will fall down sooner or later. If we deny His nature, we do so at our peril. Rather, we recognize Him, follow His wise leadership, and return thanks for all His many gifts.

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.

Divorce and Adultery

10/22/2020

Thursdays are for the New Testament
10/22/20

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

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

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

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

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

Matthew 9:1-8 - Lectionary for Trinity 19

10/15/2020

10/15/20
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.

Which is easier, for Jesus to announce forgiveness of sins, or for Jesus to heal a man who is paralyzed? That’s the question in Matthew 9:1-8. Some of us will become very spiritual and say, “of course, it’s all equally easy for Jesus.” On one level that’s true. What about from the perspective of the scribes who were questioning Jesus?

It’s easier for Jesus to announce forgiveness of sins. After all, you can do it and I can do it. Words are cheap. We can announce or confess anything we want. It won’t necessarily make it true, but we can certainly confess it. For instance, right now, I can confess that I am a multi-millionaire. And I am, if you count millions of some things. Millions of water molecules in the pond? Yes. Millions of blades of grass? Yes. Millions of pennies? On a good day, yes. Millions of dollars? No.

It’s easy to say something. It’s harder to prove up. I can say that I am a fine French chef, but if you came to eat at my house, you would see that it is not so. Jesus can say the man’s sins are forgiven. What can he do to prove it? He can show that he has conquered death by rising from the dead, but he isn’t going to do it that very day. There is no visible sign that sins are forgiven. So Jesus gives a different visible sign. He heals the paralysis.

Can the scribes heal the paralyzed man? Apparently either they can’t or they are mean people who don’t want to. But Jesus, he can heal the paralyzed man. He is able to do what would seem impossible.

I’m not going to make any claims to an ability to heal the sick. But Jesus will. He can do anything he says he can. He heals the paralyzed man. Apparently we can take him at his word that the man’s sins are forgiven as well.

Jesus has the power to forgive our sins. We need to let that sink in. It isn’t just words. It is reality. He is the one who can reconcile us to God and present us, holy, before the heavenly throne. He is Lord 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.

One-Sided Adultery

10/15/2020

Thursdays are for the New Testament
10/15/20

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

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

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