New Testament Studies
4/3/25
Gibbs, Jeffrey A. (2018). "Matthew 27" (part 2) In Matthew 21:1-28:20. (pages 1490-1595). St. Louis, MO: Concordia Publishing House. (Personal Library)
"Matthew 27:27-38 Rome Has Its Way and God's Will Is Done: The King Goes to the Cross." (pp. 1537-1550).
Gibbs finds in this passage a three part illustration of the work of Roman power to mock Jesus (Gibbs 2018, p. 1541). He further observes that the actual crucifixion is not given substantial space in the text.
First, Jesus is mocked in the Praetorium by a group of soldiers (Gibbs 2018, p. 1541). Though the group of soldiers would have been large, Gibbs observes such an activity may not have been surprising in its time. These soldiers evidently knew of the charge that Jesus was king of the Jews. Therefore, they mock him as one would a false king (Gibbs 2018, p. 1542). Gibbs finds that the actions of making requests of him and seeking him out as king of the Jews were used genuinely elsewhere in Matthew's Gospel. Here, however, the actions are used to mock him.
As Matthew's narrative continues in 27:32-34, Jesus moves from the praetorium to the place of execution, Golgotha, "place of a skull" (Gibbs 2018, p. 1542). While Gibbs notes we could ask questions about Simon and his work carrying at least some portion of the cross, he considers the absence of Jesus' disciples to be a more important matter (Gibbs 2018, p. 1543). All the disciples had promised to be with Jesus. At this point, none was found, to the extent that there were no followers at all.
Finally, in Matthew 27:35-38, Jesus, now helpless, is displayed in his crucifixion (Gibbs 2018, p. 1543). There is a strong allusion to Psalm 22 in verse 35. Other allusions can be found in verses 39, 43, and 46 v(Gibbs 2018, p. 1544). A charge is placed above Jesus' head, which serves as an indicator of the shape of the cross. To a Roman, the one identified as King of the Jews would be seen as treasonous. Matthew is very likely emphasizing the paradoxical nature of God's greatness which suffers and serves others.
Gibbs continues with a brief discursus summarizing recent research about crucifixion (Gibbs 2018, p. 1545). Suspending a body for public display was nothing new in the first century AD. There is evidence for doing this before death or after death (Gibbs 2018, p. 1546). In the first century BC and the first century AD, the practice in the region was generally to suspend someone in a way which would bring death, then to leave the body on display. Often, the texts we have do not make it entirely clear what the other details are. Gibbs notes that one could be tied or nailed to a vertical post or something in the shape of a cross (Gibbs 2018, p. 1547). Death could be caused by asphyxiation, though there could be other causes of death. In the Roman world, it was considered a shameful way to die, so was taken very seriously. However, people other than slaves could be executed in this way, and people of low classes could be executed in other ways (Gibbs 2018, p. 1548).
In the final analysis, it is plain that, regardless of the specific details, Jesus died a painful and humiliating death, probably stripped of all his clothing. He was made a spectacle for all onlookers (Gibbs 2018, p. 1550).
"Matthew 27:39-56 The Son of God Dies: What Does This Mean?" (pp. 1551-1585).
Matthew 27:39-56 describes one of the most difficult events ever interpreted. The one who has been identified as God in the flesh dies. Various signs accompany his death (Gibbs 2018, p. 1551). Gibbs provides substantial textual notes, frequently also referring to concepts which are unpacked in the commentary section. The passage divides into three segments (Gibbs 2018, p. 1561), Verses 39-44 show Jesus being identified correctly, though mockingly, by hostile witnesses. In verses 45-50 Jesus directly identifies himself as the Son of God (Gibbs 2018, p. 1562). Finally, in verses 51-56 a number of apocalyptic signs proclaim the effect of Jesus' death.
As noted above, Matthew 27:39-44 shows a number of people mocking Jesus, thus mocking the actual work of God. This Gibbs considers blasphemy (Gibbs 2018, p. 1562). The mockers fail to recognize Jesus' actual claims or his authority to accomplish God's will (Gibbs 2018, p. 1563). Similarities to Jesus' temptation in the wilderness (4:1-11) can be drawn. Neither Satan nor the onlookers at the crucifixion recognize Jesus' work of laying down his authority. Jesus is not intent on saving himself, but rather works salvation for his followers (Gibbs 2018, p. 1564). Ironically, this is even recognized in some of the mocking. In 27:42 the mockers acknowledge that Jesus saves others (Gibbs 2018, p. 1565).
Gibbs observes the connections previously made to Psalm 22. In Matthew 27:45-50 Jesus himself makes reference to Psalm 22, interpreted by onlookers as an invocation of Elijah (Gibbs 2018, p. 1566). As things progressed, there was darkness at midday, which would be readily recognized by onlookers as a sign from heaven. Then, in midafternoon, Jesus quotes the start of Psalm 22. Gibbs observes that this is carefully brought in to a setting where the Psalm had been alluded to already several times (Gibbs 2018, p. 1567). In a very real way, Jesus is claiming the abandonment of God to which David had referred. Here, in the case of Jesus' abandonment, it is used to work salvation for the world. Gibbs reflects on a number of other passages from Jesus' baptism on in which his actions and statements make complete sense in light of his surrender as a vicarious representative of humanity. Then, without commentary, Matthew records in 27:50 that Jesus died (Gibbs 2018, p. 1568).
Gibbs considers the question raised in Matthew 27:46 as to whether Jesus recited the whole of Psalm 22 or simply the opening verse (Gibbs 2018, p. 1569). It is certainly possible that the opening verse would prompt onlookers to recall the entire Psalm. Considering the tone of victory at the end of the Psalm, some have suggested the intention of the quotation is to be a shout of victory. Gibbs considers this a weak theory. Not every citation or allusion to the Old Testament found in the New Testament brings a large amount of context with it. Further, all the allusions to Psalm 22 found in this part of Matthew 27 are to the early part of the Psalm, where it describes a lack of victory (Gibbs 2018, p. 1570). Third, the statement of Jesus is one of defeat. He is forsaken by God (Gibbs 2018, p. 1571). Gibbs suggests we should understand Matthew 27 as describing the affliction, rather than the victory of Christ. As readers, Matthew provides us with references to the portion of Psalm 22 which depicts defeat. It is only later in Matthew 28, that the victory is shown. Gibbs observes that Matthew 28:9-10, when Jesus sends the two Marys to his disciples, there is an allusion to verse 23 of Psalm 22 (Gibbs 2018, p. 1572). This completes the cycle of Christ's humiliation and exaltation.
At the death of Jesus, in Matthew 27:51-56, signs in earth, heaven, and possibly hell speak to the work of Jesus (Gibbs 2018, p. 1573). The curtain of the temple is torn from top to bottom. This event has been variously interpreted as God departing from the temple either as a sign of judgment or a sign that Christ has completed the needed sacrifice. A further challenge is the fact that there were several veils in the temple (Gibbs 2018, p. 1574).
Gibbs evaluates the mention of the veil in some detail. Matthew has not prepared his readers with discussion of the veil or the separation of the holy place and the most holy place (Gibbs 2018, p. 1576). However, he has referred to the temple area and to the sanctuary in it at several points (Gibbs 2018, p. 1577). There have been numerous references to the coming destruction of the temple area and its buildings. This suggests to Gibbs that the tearing of the curtain is a partial destruction of the temple as an act of judgment against the temple authorities. They deserve judgment due to their rejection of the Messiah (Gibbs 2018, p. 1578).
The raising of the dead, recorded in Matthew 27:52-53, requires careful interpretation (Gibbs 2018, p. 1579). Gibbs takes the description as historic, rather than symbolic and metaphysical, largely because it has none of the introduction that we find in Matthew 24:29-31. The timing of the event is not clear. Gibbs suggests that it was likely begun at the time of the earthquake at Jesus' death (Gibbs 2018, p. 1581).
In the final analysis, Jesus' death has begun the time of the end. The signs recorded in Matthew 27 describe Jesus' actions moving toward the resurrection of the dead and the final judgment (Gibbs 2018, p. (Gibbs 2018, p0. 1582-1583). Matthew 27 further illustrates the fact that Jesus' work is recognized only by the least likely witnesses, the centurion and some women. This recognition by the least likely witnesses has been a theme throughout Matthew's Gospel (Gibbs 2018, p. 1584).
"Matthew 27:57-66 At Pilate's Command, Jesus Is Entombed by Friend and Foe." (pp. 1586-1595).
Gibbs briefly explains his choice to treat Matthew 27:57-66 together due to parallelisms in the two segments of five verses and due to the time reference given for each part (Gibbs 2018, p. 1590). New characters are introduced and an appeal to Roman authority is made. Finally, the presence of women who have been with Jesus and are witnesses of the events tie the narrative together (Gibbs 2018, p. 1591). Gibbs notes that none of the participants have any expectation that Jesus will be alive again.
It is clear in Matthew 27:62 that Pilate still retains authority over Jesus' body. In no way does Matthew minimize his responsibility (Gibbs 2018, p. 1591). On the afternoon of Jesus' death, Joseph of Arimathea needed permission to entomb Jesus. It appears, given Pilate's agreement to all the proposals, that he did not consider Jesus a serious threat to public order (Gibbs 2018, p. 1592).
Gibbs observes that the respect shown by Joseph of Arimathea is a generous gift. It included not only preparations for burial but also a new tomb (Gibbs 2018, p. 1593).
The chief priests and Pharisees, remembering the claim that Jesus would rise after three days, sought a way to guard against theft of the body (Gibbs 2018, p. 1594). After all, they considered Jesus to be a deceiver. There is no hint that they expect a resurrection, but only a grave robbery. Gibbs observes that the disciples had fled and would be powerless to attempt anything. At the same time, sealing the stone and posting guards would prove utterly insufficient to stop God's plan of resurrection (Gibbs 2018, p. 1595).
4/3/25
Gibbs, Jeffrey A. (2018). "Matthew 27" (part 2) In Matthew 21:1-28:20. (pages 1490-1595). St. Louis, MO: Concordia Publishing House. (Personal Library)
"Matthew 27:27-38 Rome Has Its Way and God's Will Is Done: The King Goes to the Cross." (pp. 1537-1550).
Gibbs finds in this passage a three part illustration of the work of Roman power to mock Jesus (Gibbs 2018, p. 1541). He further observes that the actual crucifixion is not given substantial space in the text.
First, Jesus is mocked in the Praetorium by a group of soldiers (Gibbs 2018, p. 1541). Though the group of soldiers would have been large, Gibbs observes such an activity may not have been surprising in its time. These soldiers evidently knew of the charge that Jesus was king of the Jews. Therefore, they mock him as one would a false king (Gibbs 2018, p. 1542). Gibbs finds that the actions of making requests of him and seeking him out as king of the Jews were used genuinely elsewhere in Matthew's Gospel. Here, however, the actions are used to mock him.
As Matthew's narrative continues in 27:32-34, Jesus moves from the praetorium to the place of execution, Golgotha, "place of a skull" (Gibbs 2018, p. 1542). While Gibbs notes we could ask questions about Simon and his work carrying at least some portion of the cross, he considers the absence of Jesus' disciples to be a more important matter (Gibbs 2018, p. 1543). All the disciples had promised to be with Jesus. At this point, none was found, to the extent that there were no followers at all.
Finally, in Matthew 27:35-38, Jesus, now helpless, is displayed in his crucifixion (Gibbs 2018, p. 1543). There is a strong allusion to Psalm 22 in verse 35. Other allusions can be found in verses 39, 43, and 46 v(Gibbs 2018, p. 1544). A charge is placed above Jesus' head, which serves as an indicator of the shape of the cross. To a Roman, the one identified as King of the Jews would be seen as treasonous. Matthew is very likely emphasizing the paradoxical nature of God's greatness which suffers and serves others.
Gibbs continues with a brief discursus summarizing recent research about crucifixion (Gibbs 2018, p. 1545). Suspending a body for public display was nothing new in the first century AD. There is evidence for doing this before death or after death (Gibbs 2018, p. 1546). In the first century BC and the first century AD, the practice in the region was generally to suspend someone in a way which would bring death, then to leave the body on display. Often, the texts we have do not make it entirely clear what the other details are. Gibbs notes that one could be tied or nailed to a vertical post or something in the shape of a cross (Gibbs 2018, p. 1547). Death could be caused by asphyxiation, though there could be other causes of death. In the Roman world, it was considered a shameful way to die, so was taken very seriously. However, people other than slaves could be executed in this way, and people of low classes could be executed in other ways (Gibbs 2018, p. 1548).
In the final analysis, it is plain that, regardless of the specific details, Jesus died a painful and humiliating death, probably stripped of all his clothing. He was made a spectacle for all onlookers (Gibbs 2018, p. 1550).
"Matthew 27:39-56 The Son of God Dies: What Does This Mean?" (pp. 1551-1585).
Matthew 27:39-56 describes one of the most difficult events ever interpreted. The one who has been identified as God in the flesh dies. Various signs accompany his death (Gibbs 2018, p. 1551). Gibbs provides substantial textual notes, frequently also referring to concepts which are unpacked in the commentary section. The passage divides into three segments (Gibbs 2018, p. 1561), Verses 39-44 show Jesus being identified correctly, though mockingly, by hostile witnesses. In verses 45-50 Jesus directly identifies himself as the Son of God (Gibbs 2018, p. 1562). Finally, in verses 51-56 a number of apocalyptic signs proclaim the effect of Jesus' death.
As noted above, Matthew 27:39-44 shows a number of people mocking Jesus, thus mocking the actual work of God. This Gibbs considers blasphemy (Gibbs 2018, p. 1562). The mockers fail to recognize Jesus' actual claims or his authority to accomplish God's will (Gibbs 2018, p. 1563). Similarities to Jesus' temptation in the wilderness (4:1-11) can be drawn. Neither Satan nor the onlookers at the crucifixion recognize Jesus' work of laying down his authority. Jesus is not intent on saving himself, but rather works salvation for his followers (Gibbs 2018, p. 1564). Ironically, this is even recognized in some of the mocking. In 27:42 the mockers acknowledge that Jesus saves others (Gibbs 2018, p. 1565).
Gibbs observes the connections previously made to Psalm 22. In Matthew 27:45-50 Jesus himself makes reference to Psalm 22, interpreted by onlookers as an invocation of Elijah (Gibbs 2018, p. 1566). As things progressed, there was darkness at midday, which would be readily recognized by onlookers as a sign from heaven. Then, in midafternoon, Jesus quotes the start of Psalm 22. Gibbs observes that this is carefully brought in to a setting where the Psalm had been alluded to already several times (Gibbs 2018, p. 1567). In a very real way, Jesus is claiming the abandonment of God to which David had referred. Here, in the case of Jesus' abandonment, it is used to work salvation for the world. Gibbs reflects on a number of other passages from Jesus' baptism on in which his actions and statements make complete sense in light of his surrender as a vicarious representative of humanity. Then, without commentary, Matthew records in 27:50 that Jesus died (Gibbs 2018, p. 1568).
Gibbs considers the question raised in Matthew 27:46 as to whether Jesus recited the whole of Psalm 22 or simply the opening verse (Gibbs 2018, p. 1569). It is certainly possible that the opening verse would prompt onlookers to recall the entire Psalm. Considering the tone of victory at the end of the Psalm, some have suggested the intention of the quotation is to be a shout of victory. Gibbs considers this a weak theory. Not every citation or allusion to the Old Testament found in the New Testament brings a large amount of context with it. Further, all the allusions to Psalm 22 found in this part of Matthew 27 are to the early part of the Psalm, where it describes a lack of victory (Gibbs 2018, p. 1570). Third, the statement of Jesus is one of defeat. He is forsaken by God (Gibbs 2018, p. 1571). Gibbs suggests we should understand Matthew 27 as describing the affliction, rather than the victory of Christ. As readers, Matthew provides us with references to the portion of Psalm 22 which depicts defeat. It is only later in Matthew 28, that the victory is shown. Gibbs observes that Matthew 28:9-10, when Jesus sends the two Marys to his disciples, there is an allusion to verse 23 of Psalm 22 (Gibbs 2018, p. 1572). This completes the cycle of Christ's humiliation and exaltation.
At the death of Jesus, in Matthew 27:51-56, signs in earth, heaven, and possibly hell speak to the work of Jesus (Gibbs 2018, p. 1573). The curtain of the temple is torn from top to bottom. This event has been variously interpreted as God departing from the temple either as a sign of judgment or a sign that Christ has completed the needed sacrifice. A further challenge is the fact that there were several veils in the temple (Gibbs 2018, p. 1574).
Gibbs evaluates the mention of the veil in some detail. Matthew has not prepared his readers with discussion of the veil or the separation of the holy place and the most holy place (Gibbs 2018, p. 1576). However, he has referred to the temple area and to the sanctuary in it at several points (Gibbs 2018, p. 1577). There have been numerous references to the coming destruction of the temple area and its buildings. This suggests to Gibbs that the tearing of the curtain is a partial destruction of the temple as an act of judgment against the temple authorities. They deserve judgment due to their rejection of the Messiah (Gibbs 2018, p. 1578).
The raising of the dead, recorded in Matthew 27:52-53, requires careful interpretation (Gibbs 2018, p. 1579). Gibbs takes the description as historic, rather than symbolic and metaphysical, largely because it has none of the introduction that we find in Matthew 24:29-31. The timing of the event is not clear. Gibbs suggests that it was likely begun at the time of the earthquake at Jesus' death (Gibbs 2018, p. 1581).
In the final analysis, Jesus' death has begun the time of the end. The signs recorded in Matthew 27 describe Jesus' actions moving toward the resurrection of the dead and the final judgment (Gibbs 2018, p. (Gibbs 2018, p0. 1582-1583). Matthew 27 further illustrates the fact that Jesus' work is recognized only by the least likely witnesses, the centurion and some women. This recognition by the least likely witnesses has been a theme throughout Matthew's Gospel (Gibbs 2018, p. 1584).
"Matthew 27:57-66 At Pilate's Command, Jesus Is Entombed by Friend and Foe." (pp. 1586-1595).
Gibbs briefly explains his choice to treat Matthew 27:57-66 together due to parallelisms in the two segments of five verses and due to the time reference given for each part (Gibbs 2018, p. 1590). New characters are introduced and an appeal to Roman authority is made. Finally, the presence of women who have been with Jesus and are witnesses of the events tie the narrative together (Gibbs 2018, p. 1591). Gibbs notes that none of the participants have any expectation that Jesus will be alive again.
It is clear in Matthew 27:62 that Pilate still retains authority over Jesus' body. In no way does Matthew minimize his responsibility (Gibbs 2018, p. 1591). On the afternoon of Jesus' death, Joseph of Arimathea needed permission to entomb Jesus. It appears, given Pilate's agreement to all the proposals, that he did not consider Jesus a serious threat to public order (Gibbs 2018, p. 1592).
Gibbs observes that the respect shown by Joseph of Arimathea is a generous gift. It included not only preparations for burial but also a new tomb (Gibbs 2018, p. 1593).
The chief priests and Pharisees, remembering the claim that Jesus would rise after three days, sought a way to guard against theft of the body (Gibbs 2018, p. 1594). After all, they considered Jesus to be a deceiver. There is no hint that they expect a resurrection, but only a grave robbery. Gibbs observes that the disciples had fled and would be powerless to attempt anything. At the same time, sealing the stone and posting guards would prove utterly insufficient to stop God's plan of resurrection (Gibbs 2018, p. 1595).
RSS Feed