Category: Matthew - Wittenberg Door Campus Ministry

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.

Touching and Healing

2/11/2021

Thursdays are for the New Testament
2/11/21

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

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

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

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

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

Authority to Command

2/4/2021

Thursdays are for the New Testament
2/4/21

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

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

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

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

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

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

Matthew 19:27-30 - Lectionary for the Conversion of St. Paul

1/30/2021

1/30/21
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.

As we close our reflections on the Conversion of St. Paul, we recognize that Paul left a career, a reputation, and probably considerable wealth behind when he followed Jesus. In Matthew 19:27-30 Peter asks Jesus what will happen to the disciples. They are leaving everything to follow him. Jesus promises that his disciples will have their reward.

I have heard this passage used for sermons that speak of this as a temporal reward. Verse 29 is not clear about whether we expect a "hundredfold" return in our mortal life, or if it is deferred to eternity. And it is also patently unclear how that return would be quantified. It is clearly not the case that the disciples became more wealthy or comfortable than they were before following Jesus.

What kind of a reward does the Christian value? There are temporal rewards to a life in Christ, and they are desirable. However, they are not always easily measured. A life of joy. A hope that doesn't perish, rather than a hope only in the things of this world. A life as someone who has been forgiven all manner of evils by the perfect God, who then teaches us to forgive others who sin against us in lesser ways than we sin against God. The knowledge that in Christ we have things in common with people who are otherwise very different from us. A family that goes far beyond our physical relatives. A framework on which to hang our lives. These are precious rewards indeed.

What did Paul leave behind? A lot. What did he gain? Abundance beyond measure. The same is true for us. Even as we have left some things behind, we are filled with a blessedness of God which can't be rightly comprehended. And in the future, there's even more to come. This is the good news 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.

Amazement vs. Belief

1/28/2021

Thursdays are for the New Testament
1/28/21

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

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

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

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

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

Matthew 24:42-47 - Lectionary for Timothy, Pastor and Confessor

1/26/2021

1/26/21
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.

As we consider the coming of the Lord at the end of time, Matthew 24:44 makes it clear that we do not know when it will happen. We need to be alert and awake, as servants of God, so he will find us doing our duty.

What is that duty? Jesus describes the duty in Matthew 24:45-47. It is not burdensome, nor dangerous. This is the work of a "faithful and wise servant" - placed over the household, making sure that everyone in the household is properly supplied with food. It's the work of a domestic servant, spending the master's resources in a wise way, taking care of everyone.

Jesus promises to come and to gather his people to himself. When he does, there will be a conflict. He describes Satan as a strong man who is guarding his house. And he describes himself as the thief who is able to overcome the strong man and plunder the house. Jesus' clear message is that we, his people, are in bondage to Satan and his kingdom, but that Jesus intends to defeat Satan and rescue us from that bondage.

At times we think life is going pretty well. At other times, not so well. Even while we are burdened by the trials of our world, we are also servants of God in Christ, using his resources to care for others. His plan is to come and straighten everything out. Though the battle may be fierce, it is a battle at which we are merely spectators. We keep on about the work of loving and serving our neighbors. Jesus will come, in the last day, plunder Satan, rescue us and all who believe on him from oppression, and reward us with a blessed forever.

What does this have to do with our festival of this week? The work of Timothy, pastor and confessor, was to bring the good news of Jesus' kingdom to his community. He was to convict people of sin and to free them with the liberating message that Jesus has done all that is necessary to bring them to eternal life. That's the same charge we all have. Christ is coming. It's good news.

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 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.