Wednesdays Are for the New Testament.
9/25/24
Gibbs, Jeffrey A. (2010). "Matthew 11:2-30." Matthew 11:2-20:34. (pages 551-594). St. Louis, MO: Concordia Publishing House. (Personal Library)
Gibbs, observing that Matthew 11:2-16:20 do not have one clear structure, works with the texts based on two themes, "(1) the identity of Jesus and (2) the increasing refusal of Israel, and especially of her religious leaders to acknowledge Jesus' identity and receive him in faith" (Gibbs 2010, p. 551). Jesus' work remains that of caring for people and offering them blessing. On the structural front, Gibbs does observe an inclusio, with 11:2-6 and 16:13-20 serving as the start and finish. Both passages include the question of Jesus' identity and a pronouncement that a blessing accompanies recognizing Jesus.
In Matthew 11:2-6, Gibbs finds the reference to "the Coming One" to be a significant reference to numerous Old Testament promises, that God and a Redeemer will come (Gibbs 2010, p. 553). Matthew here ties these promises with the identity of John as described by Jesus, the coming Elijah from Malachi chapter three. Significantly, the actions Jesus calls to the attention ofJohn's messengers are all in the passive voice. The people are receiving Jesus' blessings apart from any work of their own (Gibbs 2010, p. 554).
Gibbs evaluates the question from John the Baptist. 'With the apparent exception of Tertullian, the church fathers and early commentators held that the Baptist could not possibly have entertained doubts about the identity ofJesus. Yet in terms of grammar, near context, and even the wider sweep of Scripture's story, there is no compelling reason to reject the obvious sense of the text" (Gibbs 2010, p. 555). There is a very reasonable possibility that John was disappointed in his expectation since he was in prison. This would not have seemed like God's reign to him (Gibbs 2010, p. 556). Jesus' answer, in the form of his works of blessing, does show that God is working through him.
Matthew 11:7-15 contains Jesus' explanation to the crowds of who John the Baptist is. In verse ten, Jesus combines Exodus 23:20 and Malachi 3:1, a pairing known in Jewish literature before the time of Jesus (Gibbs 2010, p. 559). Gibbs notes the strong consistency with the text in Matthew and the specific wording in the Septuagint. Verse 12, with the words for force and seizure, presents numerous challenges. Gibbs addresses them briefly from a textual point of view (Gibbs 2010, p. 560-562) and will return to the issues in a later section.
Gibbs notes that God reveals himself in real time and space. This is precisely what happens in Matthew 11:7-15 with John the Baptist. Real questions occur to people, who then seek a solution (Gibbs 2010, p. 563). Jesus' answer for the question is ultimately that God's kingdom is at hand and has been introduced by John, serving as the Elijah to come. It is to be received by faith (Gibbs 2010, p. 564). Jesus' eschatological emphasis in the passage asserts John as the person who signals the end times (Gibbs 2010, p. 566). God's kingdom has arrived.
Gibbs again describes the critical verse, Matthew 11:12, in some detail, from a standpoint of contextual commentary, rather than a focus on the actual text. He observes that in Jesus "God is reigning in a hidden, lowly, resistible fashion" (Gibbs 2010, p. 567, emphasis Gibbs'). Those who oppose and reject Jesus, while they act in the way people often have toward God's prophets, will not receive the grace of God's kingdom.
Having discussed Matthew 11:12 in his text analysis and commentary, Gibbs moves on to a brief excursus dealing with the history of interpretation of Matthew 11:12. He identifies Peter Cameron (Violence and the Kingdom, 1984) as a seminal work which summarizes the scholarly history (Gibbs 2010, p. 569). The Greek fathers emphasized verse 12b - "violent men are snatching it away" (Gibbs 2010, p. 569). They take the action as a negative, but suggest the "violent men" are Christian ascetics who are working against their fleshly desires (Gibbs 2010, p. 570). Latin fathers tended to draw in an historical element, saying the Kingdom was being taken from Jews by Gentiles. Again, the vocabulary was seen as negative, but the theology as positive. Cameron finds little development through the Middle Ages. The Reformers tended to follow the Greek fathers, though some took the overall action as a theologically negative move. Melanchthon, understanding βιάζεται asa middle voice verb indicated that the meaning must of necessity be positive (Gibbs 2010, p. 571). In the past several hundred years, no consensus has emerged.
Matthew 11:16-24 is a warning to the stubborn and rebellious generation of Jesus' contemporaries (Gibbs 2010, p. 572). The language is based on a concrete view of time - the situation of the people with whom Jesus was interacting. Gibbs notes the contrasts of rejoicing or mourning, eating or fasting (Gibbs 2010, p. 573). Gibbs argues that verse 19 should be rendered . . . "Wisdom was declared innocent of her own works" rather than a more traditional "by her works" (Gibbs 2010, p. 574). In the other two New Testament statements using the same idiom (Acts 13:38B, Rom. 6:7) the phrase refers to being absolved of something (Gibbs 2010, p. 574). Therefore, Gibbs takes Jesus to be saying, with more than a little irony, that in the court of public opinion, Wisdom cannot be considered responsible for the things she does (Gibbs 2010, p. 575).
Gibbs again notes that the opposition to Jesus seen in Matthew chapter 11 demonstrates the fact that the people have hardened their hearts, as Isaiah predicted (Gibbs 2010, p. 576). In verses 16-19, the generation is compared to children who refuse to follow the leadership of others. The leaders, in Gibbs' understanding, are John the Baptist or Jesus, while the rest of the culture are those who refuse to play their games (Gibbs 2010, p. 577). The responses of the broader society show they have no real interest in participating in the life to which they are called. Both John and Jesus are too radical for their taste (Gibbs 2010, p. 578). Because the culture turns away from Jesus in their unbelief, Jesus, who has extensively shown his forgiveness and restoration makes a number of statements of "woe" over them, in verses 21-24. Gibbs considers that these statements "primarily express judgment, rather than sorrow" (Gibbs 2010, p. 579). Jesus remains the savior who calls all people to come to him. Gibbs is clear that the issue is the need to come on Jesus 'terms, not our own (Gibbs 2010, p. 581).
In Matthew 11:25-30, Gibbs chooses to divide the structure into 25-26 and 27-30. In the first portion, Jesus praises God the Father for His work of hiding and revealing heavenly mysteries (Gibbs 2010, p. 584). Verses 27-30 address the human listeners who are with Jesus. They need to hear of the work of Christ and be invited to participate in it by coming to him.
In verses 25-26, Jesus emphasizes that God the Father is firmly in charge of his world. However, God works "to hide the truth from those who regard themselves as wise and understanding, and to reveal it to those who have no wisdom of their own" (Gibbs 2010, p. 585). Those to whom God has revealed his mysteries recognize "the true identity of John and Jesus, the end-time significance of their words and deeds, and especially the truth that Jesus is the Coming one who will save the people from their sins" (Gibbs 2010, p. 586, emphasis Gibbs').
Verses 27-30 invite the crowds to receive the peace and loving care of Jesus, who has been working in them. The Father has given "all things" to the Son, who invites all to come to him (Gibbs 2010, p. 588). Gibbs is clear that Jesus' desire is to reveal the Father to all people. The call is not only to some, but to all (Gibbs 2010, p. 589). The obligations of keeping Torah were a heavy burden. This was seen by many as too much to bear. Additionally the burden of sin is a crushing load. Jesus' words offer to lift these loads and to give rest (Gibbs 2010, p. 590). Gibbs notes that "what one needs to learn is what Jesus is like" (Gibbs 2010, p. 591). It is Jesus' gentle humility which frees us from our burdens.
Gibbs comments that verses 25-30 articulate a very high Christology. The question of the passage urging "readers to regard Jesus as Wisdom Incarnate" deserves comment, partially as there are parallels between this passage and Sirach 51:23-30 (Gibbs 2010, p. 592). Gibbs provides an English text of the passage from Sirach. In Gibbs' opinion, Christ is far greater than the wisdom described by Sirach. Sirach's invitation is to himself, as a teacher of wisdom. In Matthew, we are called to the one who is divine Wisdom. He does not teach them how to succeed. He teaches them what he is like (Gibbs 2010, p. 593).
9/25/24
Gibbs, Jeffrey A. (2010). "Matthew 11:2-30." Matthew 11:2-20:34. (pages 551-594). St. Louis, MO: Concordia Publishing House. (Personal Library)
Gibbs, observing that Matthew 11:2-16:20 do not have one clear structure, works with the texts based on two themes, "(1) the identity of Jesus and (2) the increasing refusal of Israel, and especially of her religious leaders to acknowledge Jesus' identity and receive him in faith" (Gibbs 2010, p. 551). Jesus' work remains that of caring for people and offering them blessing. On the structural front, Gibbs does observe an inclusio, with 11:2-6 and 16:13-20 serving as the start and finish. Both passages include the question of Jesus' identity and a pronouncement that a blessing accompanies recognizing Jesus.
In Matthew 11:2-6, Gibbs finds the reference to "the Coming One" to be a significant reference to numerous Old Testament promises, that God and a Redeemer will come (Gibbs 2010, p. 553). Matthew here ties these promises with the identity of John as described by Jesus, the coming Elijah from Malachi chapter three. Significantly, the actions Jesus calls to the attention ofJohn's messengers are all in the passive voice. The people are receiving Jesus' blessings apart from any work of their own (Gibbs 2010, p. 554).
Gibbs evaluates the question from John the Baptist. 'With the apparent exception of Tertullian, the church fathers and early commentators held that the Baptist could not possibly have entertained doubts about the identity ofJesus. Yet in terms of grammar, near context, and even the wider sweep of Scripture's story, there is no compelling reason to reject the obvious sense of the text" (Gibbs 2010, p. 555). There is a very reasonable possibility that John was disappointed in his expectation since he was in prison. This would not have seemed like God's reign to him (Gibbs 2010, p. 556). Jesus' answer, in the form of his works of blessing, does show that God is working through him.
Matthew 11:7-15 contains Jesus' explanation to the crowds of who John the Baptist is. In verse ten, Jesus combines Exodus 23:20 and Malachi 3:1, a pairing known in Jewish literature before the time of Jesus (Gibbs 2010, p. 559). Gibbs notes the strong consistency with the text in Matthew and the specific wording in the Septuagint. Verse 12, with the words for force and seizure, presents numerous challenges. Gibbs addresses them briefly from a textual point of view (Gibbs 2010, p. 560-562) and will return to the issues in a later section.
Gibbs notes that God reveals himself in real time and space. This is precisely what happens in Matthew 11:7-15 with John the Baptist. Real questions occur to people, who then seek a solution (Gibbs 2010, p. 563). Jesus' answer for the question is ultimately that God's kingdom is at hand and has been introduced by John, serving as the Elijah to come. It is to be received by faith (Gibbs 2010, p. 564). Jesus' eschatological emphasis in the passage asserts John as the person who signals the end times (Gibbs 2010, p. 566). God's kingdom has arrived.
Gibbs again describes the critical verse, Matthew 11:12, in some detail, from a standpoint of contextual commentary, rather than a focus on the actual text. He observes that in Jesus "God is reigning in a hidden, lowly, resistible fashion" (Gibbs 2010, p. 567, emphasis Gibbs'). Those who oppose and reject Jesus, while they act in the way people often have toward God's prophets, will not receive the grace of God's kingdom.
Having discussed Matthew 11:12 in his text analysis and commentary, Gibbs moves on to a brief excursus dealing with the history of interpretation of Matthew 11:12. He identifies Peter Cameron (Violence and the Kingdom, 1984) as a seminal work which summarizes the scholarly history (Gibbs 2010, p. 569). The Greek fathers emphasized verse 12b - "violent men are snatching it away" (Gibbs 2010, p. 569). They take the action as a negative, but suggest the "violent men" are Christian ascetics who are working against their fleshly desires (Gibbs 2010, p. 570). Latin fathers tended to draw in an historical element, saying the Kingdom was being taken from Jews by Gentiles. Again, the vocabulary was seen as negative, but the theology as positive. Cameron finds little development through the Middle Ages. The Reformers tended to follow the Greek fathers, though some took the overall action as a theologically negative move. Melanchthon, understanding βιάζεται asa middle voice verb indicated that the meaning must of necessity be positive (Gibbs 2010, p. 571). In the past several hundred years, no consensus has emerged.
Matthew 11:16-24 is a warning to the stubborn and rebellious generation of Jesus' contemporaries (Gibbs 2010, p. 572). The language is based on a concrete view of time - the situation of the people with whom Jesus was interacting. Gibbs notes the contrasts of rejoicing or mourning, eating or fasting (Gibbs 2010, p. 573). Gibbs argues that verse 19 should be rendered . . . "Wisdom was declared innocent of her own works" rather than a more traditional "by her works" (Gibbs 2010, p. 574). In the other two New Testament statements using the same idiom (Acts 13:38B, Rom. 6:7) the phrase refers to being absolved of something (Gibbs 2010, p. 574). Therefore, Gibbs takes Jesus to be saying, with more than a little irony, that in the court of public opinion, Wisdom cannot be considered responsible for the things she does (Gibbs 2010, p. 575).
Gibbs again notes that the opposition to Jesus seen in Matthew chapter 11 demonstrates the fact that the people have hardened their hearts, as Isaiah predicted (Gibbs 2010, p. 576). In verses 16-19, the generation is compared to children who refuse to follow the leadership of others. The leaders, in Gibbs' understanding, are John the Baptist or Jesus, while the rest of the culture are those who refuse to play their games (Gibbs 2010, p. 577). The responses of the broader society show they have no real interest in participating in the life to which they are called. Both John and Jesus are too radical for their taste (Gibbs 2010, p. 578). Because the culture turns away from Jesus in their unbelief, Jesus, who has extensively shown his forgiveness and restoration makes a number of statements of "woe" over them, in verses 21-24. Gibbs considers that these statements "primarily express judgment, rather than sorrow" (Gibbs 2010, p. 579). Jesus remains the savior who calls all people to come to him. Gibbs is clear that the issue is the need to come on Jesus 'terms, not our own (Gibbs 2010, p. 581).
In Matthew 11:25-30, Gibbs chooses to divide the structure into 25-26 and 27-30. In the first portion, Jesus praises God the Father for His work of hiding and revealing heavenly mysteries (Gibbs 2010, p. 584). Verses 27-30 address the human listeners who are with Jesus. They need to hear of the work of Christ and be invited to participate in it by coming to him.
In verses 25-26, Jesus emphasizes that God the Father is firmly in charge of his world. However, God works "to hide the truth from those who regard themselves as wise and understanding, and to reveal it to those who have no wisdom of their own" (Gibbs 2010, p. 585). Those to whom God has revealed his mysteries recognize "the true identity of John and Jesus, the end-time significance of their words and deeds, and especially the truth that Jesus is the Coming one who will save the people from their sins" (Gibbs 2010, p. 586, emphasis Gibbs').
Verses 27-30 invite the crowds to receive the peace and loving care of Jesus, who has been working in them. The Father has given "all things" to the Son, who invites all to come to him (Gibbs 2010, p. 588). Gibbs is clear that Jesus' desire is to reveal the Father to all people. The call is not only to some, but to all (Gibbs 2010, p. 589). The obligations of keeping Torah were a heavy burden. This was seen by many as too much to bear. Additionally the burden of sin is a crushing load. Jesus' words offer to lift these loads and to give rest (Gibbs 2010, p. 590). Gibbs notes that "what one needs to learn is what Jesus is like" (Gibbs 2010, p. 591). It is Jesus' gentle humility which frees us from our burdens.
Gibbs comments that verses 25-30 articulate a very high Christology. The question of the passage urging "readers to regard Jesus as Wisdom Incarnate" deserves comment, partially as there are parallels between this passage and Sirach 51:23-30 (Gibbs 2010, p. 592). Gibbs provides an English text of the passage from Sirach. In Gibbs' opinion, Christ is far greater than the wisdom described by Sirach. Sirach's invitation is to himself, as a teacher of wisdom. In Matthew, we are called to the one who is divine Wisdom. He does not teach them how to succeed. He teaches them what he is like (Gibbs 2010, p. 593).
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