Wednesdays Are for the New Testament.
10/16/24
Gibbs, Jeffrey A. (2010). "Matthew 14." Matthew 11:2-20:34. (pages 737-766). St. Louis, MO: Concordia Publishing House. (Personal Library)
Matthew 14:1-13 describes the execution of John the Baptizer. Gibbs notes that Herod's assessment was that Jesus was a reincarnation of John (vv. 1-2) (Gibbs 2010, p. 738). Gibbs explores the descriptions of Herodias' relationships made in antiquity, noting they are "somewhat confusing" The difficulty is that she and her daughter Salome had a number of marriages, involving three brothers, two referred to as Herod and one as Philip (Gibbs 2010, pp. 738-739). The relationships are confused at best.
Gibbs views the time described in Matthew 14 as one of increasing tension. Opposition to Jesus had been growing. Matthew uses the flashback to the death of John the Baptist to draw attention to the connection between John and Jesus and to show the ongoing opposition to God's kingdom (Gibbs 2010, p. 742). Gibbs sees Herod Antipas as a pathetic figure, who is in a position of authority but is afraid to use that authority due to his fear of public opinion (Gibbs 2010, p. 743). In Matthew 14:6-12 his hand is forced by his guests and the exotic dancing of Herodias' daughter. Jesus' withdrawal from the area made inquiry about John and Jesus more difficult. Gibbs emphasizes that God's will is being accomplished in Jesus' work (Gibbs 2010, p. 744). The opposition cannot stop Jesus.
Matthew 14:13-21 places Jesus, followed by crowds, in "a deserted place" (Gibbs 2010, p. 746). Here Gibbs sees the feeding of a multitude of people using miraculous means in terms similar to God's feeding of his people in the wilderness for forty years. Gibbs also sees the actions of Jesus as a foreshadowing of things to come. "The language that describes Jesus' activity here strongly anticipates the evangelist's portrayal of the Lord's Supper" (Gibbs 2010, p. 748). He goes on to list a number of linguistic parallels in the accounts.
The compassion of Jesus for the crowds who followed him is shown clearly in Matthew 14:13-14. He cares about the people, and that care results in his healing of their sicknesses (Gibbs 2010, p. 749). Gibbs notes that Matthew uses terms of compassion to describe situations frequently, such as in Matthew 9:36, 12:27, 14:14, 15:32, and 20:34. Jesus' compassion leads to care for both spiritual and physical maladies (Gibbs 2010, p. 750).
In Matthew 14:15-21 the compassion of Jesus extends to the hunger of people who have followed him (Gibbs 2010, p. 750). Gibbs observes that Jesus commanded the disciples to give food to the crowds, something they could not do, then he makes them able to follow his command. Gibbs then points out that Matthew says nothing of the response of the crowd which has been fed. The focus is on Jesus, not on the provision of food (Gibbs 2010, p. 751). Gibbs sees this episode as fitting into the pattern of God's provision for his people from the beginning to the end of history (Gibbs 2010, p. 752). This pattern includes the life of the Church in its celebration of the eucharist, closely tied to Jesus' actions here.
Matthew 14:22-33 depicts the disciples, at Jesus' direction, beginning to cross the Sea of Galilee as Jesus dismisses the crowds and goes to pray (Gibbs 2010, p. 754). Gibbs comments on Jesus' use of ἐγώ εἰμι in verse 27, which many take asa reference to Exodus 3:14 and God's self-identification. Here he takes it to be not a claim to deity, but a simple identification for the disciples, "It is I" (Gibbs 2010, p. 756-757).
The encounter of the disciples with Jesus in Matthew 14:22-23, in Gibbs' view, is carefully set up so as to continue to show them that Jesus is able to meet needs which only God can meet (Gibbs 2010, p. 759). The three part structure of the passage shows Jesus coming to the disciples, their fear, and their recognition of him as the Son of God. The disciples, unlike in Matthew 8:23-27, are not fearful because of the conditions on the water. However, when they see Jesus coming toward them, they are afraid because they don't know who he is (Gibbs 2010, p. 761). His greeting should be adequate to calm their fear. However, at least Peter is still in doubt. Jesus offers an additional sign by having Peter join him on the water. Gibbs observes that Peter is close enough to Jesus that Jesus only has to reach out his hand to catch Peter (Gibbs 2010, p. 762). The fear inherent in Peter and the other disciples is related to not recognizing Jesus as he really is. This is what provokes Jesus' gentle rebuke to Peter (Gibbs 2010, p. 763). After Jesus and Peter have stepped into the boat, the disciples are moved to fear mixed with faith in Jesus. Gibbs takes this to be an indicator to the readers of Matthew's Gospel that they too can trust Jesus even when they are afraid (Gibbs 2010, p. 764).
Gibbs sees Matthew 14:34-36 "as a closing bracket around two amazing deeds of Jesus, who has fed great crowds (14:15-21) and revealed himself to his disciples as the powerful and saving Lord over creation (14:22-33)" (Gibbs 2010, p. 765). Jesus' power and compassion have been shown to be incomparable and effective.
10/16/24
Gibbs, Jeffrey A. (2010). "Matthew 14." Matthew 11:2-20:34. (pages 737-766). St. Louis, MO: Concordia Publishing House. (Personal Library)
Matthew 14:1-13 describes the execution of John the Baptizer. Gibbs notes that Herod's assessment was that Jesus was a reincarnation of John (vv. 1-2) (Gibbs 2010, p. 738). Gibbs explores the descriptions of Herodias' relationships made in antiquity, noting they are "somewhat confusing" The difficulty is that she and her daughter Salome had a number of marriages, involving three brothers, two referred to as Herod and one as Philip (Gibbs 2010, pp. 738-739). The relationships are confused at best.
Gibbs views the time described in Matthew 14 as one of increasing tension. Opposition to Jesus had been growing. Matthew uses the flashback to the death of John the Baptist to draw attention to the connection between John and Jesus and to show the ongoing opposition to God's kingdom (Gibbs 2010, p. 742). Gibbs sees Herod Antipas as a pathetic figure, who is in a position of authority but is afraid to use that authority due to his fear of public opinion (Gibbs 2010, p. 743). In Matthew 14:6-12 his hand is forced by his guests and the exotic dancing of Herodias' daughter. Jesus' withdrawal from the area made inquiry about John and Jesus more difficult. Gibbs emphasizes that God's will is being accomplished in Jesus' work (Gibbs 2010, p. 744). The opposition cannot stop Jesus.
Matthew 14:13-21 places Jesus, followed by crowds, in "a deserted place" (Gibbs 2010, p. 746). Here Gibbs sees the feeding of a multitude of people using miraculous means in terms similar to God's feeding of his people in the wilderness for forty years. Gibbs also sees the actions of Jesus as a foreshadowing of things to come. "The language that describes Jesus' activity here strongly anticipates the evangelist's portrayal of the Lord's Supper" (Gibbs 2010, p. 748). He goes on to list a number of linguistic parallels in the accounts.
The compassion of Jesus for the crowds who followed him is shown clearly in Matthew 14:13-14. He cares about the people, and that care results in his healing of their sicknesses (Gibbs 2010, p. 749). Gibbs notes that Matthew uses terms of compassion to describe situations frequently, such as in Matthew 9:36, 12:27, 14:14, 15:32, and 20:34. Jesus' compassion leads to care for both spiritual and physical maladies (Gibbs 2010, p. 750).
In Matthew 14:15-21 the compassion of Jesus extends to the hunger of people who have followed him (Gibbs 2010, p. 750). Gibbs observes that Jesus commanded the disciples to give food to the crowds, something they could not do, then he makes them able to follow his command. Gibbs then points out that Matthew says nothing of the response of the crowd which has been fed. The focus is on Jesus, not on the provision of food (Gibbs 2010, p. 751). Gibbs sees this episode as fitting into the pattern of God's provision for his people from the beginning to the end of history (Gibbs 2010, p. 752). This pattern includes the life of the Church in its celebration of the eucharist, closely tied to Jesus' actions here.
Matthew 14:22-33 depicts the disciples, at Jesus' direction, beginning to cross the Sea of Galilee as Jesus dismisses the crowds and goes to pray (Gibbs 2010, p. 754). Gibbs comments on Jesus' use of ἐγώ εἰμι in verse 27, which many take asa reference to Exodus 3:14 and God's self-identification. Here he takes it to be not a claim to deity, but a simple identification for the disciples, "It is I" (Gibbs 2010, p. 756-757).
The encounter of the disciples with Jesus in Matthew 14:22-23, in Gibbs' view, is carefully set up so as to continue to show them that Jesus is able to meet needs which only God can meet (Gibbs 2010, p. 759). The three part structure of the passage shows Jesus coming to the disciples, their fear, and their recognition of him as the Son of God. The disciples, unlike in Matthew 8:23-27, are not fearful because of the conditions on the water. However, when they see Jesus coming toward them, they are afraid because they don't know who he is (Gibbs 2010, p. 761). His greeting should be adequate to calm their fear. However, at least Peter is still in doubt. Jesus offers an additional sign by having Peter join him on the water. Gibbs observes that Peter is close enough to Jesus that Jesus only has to reach out his hand to catch Peter (Gibbs 2010, p. 762). The fear inherent in Peter and the other disciples is related to not recognizing Jesus as he really is. This is what provokes Jesus' gentle rebuke to Peter (Gibbs 2010, p. 763). After Jesus and Peter have stepped into the boat, the disciples are moved to fear mixed with faith in Jesus. Gibbs takes this to be an indicator to the readers of Matthew's Gospel that they too can trust Jesus even when they are afraid (Gibbs 2010, p. 764).
Gibbs sees Matthew 14:34-36 "as a closing bracket around two amazing deeds of Jesus, who has fed great crowds (14:15-21) and revealed himself to his disciples as the powerful and saving Lord over creation (14:22-33)" (Gibbs 2010, p. 765). Jesus' power and compassion have been shown to be incomparable and effective.
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