Wednesdays Are for the New Testament.
10/30/24
Gibbs, Jeffrey A. (2010). "Matthew 15:39-16:28." Matthew 11:2-20:34. (pages 796-848). St. Louis, MO: Concordia Publishing House. (Personal Library)
Matthew 15:39-16:4 moves Jesus into a controversy with some Pharisees and Sadducees, who ask him for a sign. Gibbs observes that there is some level of question surrounding manuscript evidence, probably due to doubt that the very same illustration would be used by Jesus twice (Gibbs 2010, p. 797). Gibbs considers such repetition to be in character for Jesus and for Matthew's style of reporting. Matthew does make three significant interpretations of this encounter, in Gibbs' opinion. In 16:1, the intent of the questioners is stated - to tempt Jesus (Gibbs 2010, p. 798). Second, the coalition of Pharisees and Sadducees is unlikely, as they normally disagree about almost everything. Third, their lack of discernment of true signs from Jesus is specifically confronted. Gibbs sees the blind rejection of Jesus as what condemns his opponents (Gibbs 2010, p. 799).
In Matthew 16:5-12, Jesus' disciples show their continued lack of understanding. Having forgotten to bring bread was a matter of concern to the disciples (Gibbs 2010, p. 801). Jesus' response to their concern is to warn them about the teaching of the Pharisees and Sadducees, which he characterizes as "leaven" (Gibbs 2010, p. 802). Gibbs notes that the disciples, though they have a weak grasp of the concept, are beginning to understand what Jesus is teaching them.
Matthew 16:13-20 is a passage of great importance. Here Jesus shows his concern about his disciples' understanding of his identity, rather than the understanding of various outsiders (Gibbs 2010, p. 805). The confession made by Peter that Jesus is the Messiah and the "Son of the living God" is made forcefully, used by Matthew again only in Matthew 26:63 (Gibbs 2010, p. 805). Gibbs further notes the apparent importance of the nickname "Peter," which is not known as a name for a Greek person until after this event (Gibbs 2010, p. 807). He also notes that there are other words for a "rock" available. Therefore there is at least some level of significance to the vocabulary used here.
Gibbs reminds his readers of the recurring question in chapters 11-16 regarding what people think of Jesus (Gibbs 2010, p. 808). Throughout the chapters, people have been unable, or at least unwilling, to give an answer to the question. In 16:15, Jesus turns the question directly to his disciples (Gibbs 2010, p. 809). 16:20 serves as the end of this thematic unit. However, for the purposes of this survey, I will continue the review to the end of chapter 16.
The response of the disciples to Jesus' first question in verse 13 tells us enough to raise our curiosity level. There were numerous contemporary ideas as to who or what Jesus was (Gibbs 2010, p. 810). When Jesus applies the question to his disciples, who have been with him extensively, Peter answers for all, in verse 16. "You are the Christ, the Son of the living God" (Gibbs 2010, p. 811). HJesus affirms that this is the answer revealed to the disciples by God the Father. Gibbs observes that in verse 20 Jesus does not tell his disciples to keep quiet about his identity as the Son of God, but only about his identity as the Messiah. Gibbs takes Peter's recognition of Jesus as "the Christ" to be the striking statement (Gibbs 2010, p. 812). The term has a relatively broad semantic range, and can be shown to imply diverse roles. Yet its implication very likely extends beyond normal human agency (Gibbs 2010, p. 813). Peter has confessed that Jesus has a particular, specific task to accomplish. This confession, then, sets the stage for what follows after verse 20, as the task becomes more apparent.
In Matthew 16:17-19 Jesus gives Simon an apparently new nickname, Peter, and makes three promises. Gibbs acknowledges the difficulty of interpretation surrounding this passage. Jesus' words are addressed to the singular person, Peter. It is unclear that the words apply only to Peter, though, as he may well be serving as the representative of the disciples as a group (Gibbs 2010, p. 815). Gibbs provides an extensive discursus at this point, evaluating the case which can be made for Peter as the leader of and spokesperson for the disciples (Gibbs 2010, pp. 815-818). When Peter attempts to distinguish himself as the striking leader, it is only marginally successful.
Jesus' first promise is to build the Church on the rock, phrased in a way that may hint at Simon Peter as the rock. Gibbs notes that Jesus could have made the statement completely clear in one direction or another but that he chose not to do so (Gibbs 2010, p. 819). Gibbs takes the passage to be addressed to Simon Peter as a representative of the apostolic confession of Christ, not as merely an individual.
The second promise of Jesus in the passage is that the gates of hades will not overcome the Church (Gibbs 2010, p. 821). Gibbs sees this as a sober prediction that there will be opposition. Different expressions of the Church may pass away, but Christ's kingdom will come regardless (Gibbs 2010, p. 822).
The third promise of Jesus is that of the keys of heaven. Gibbs sees these keys in the possession of Peter and the other apostles (Gibbs 2010, p. 822). They are able to grant or deny access to God's kingdom. This stands distinct from Jesus' criticism of the Pharisees in Matthew 23:13, who simply deny access to God's kingdom. Gibbs notes specifically the grammatical implications of the verb tenses used in the binding or loosing. It is done at a particular time on earth. It takes effect. And it is an extension of what God is accomplishing, rather than causing God to do something (Gibbs 2010, p. 825).
Gibbs takes Matthew 16:21 to begin the third and final main portion of Matthew's Gospel. For convenience, we will keep chapter 16 together. However, we note the shift in content as Jesus predicts his death and resurrection. The turning points of the main sections are marked with identical transitions at Matthew 4:17 and 16:21 (Gibbs 2010, p. 829).
Jesus' prediction of his death and resurrection is countered forcefully by Peter, an act which results in Jesus rebuking Peter (Gibbs 2010, p. 831). Gibbs engages in significant grammatical review of the slightly oblique language used in 16:22. At issue is whether Peter's hope is that the Lord should not go to his death or that the Lord should not be caused to go to his death.
Gibbs observes the strong language of demonstration and of necessity used in Matthew 16:21-23. If the disciples are going to understand Jesus' plan, they will need it shown to them. There are elements which must happen. They are not to be seen as optional (Gibbs 2010, p. 837). The events of salvation have to happen only in one way, and this is how they will work. The alternate plan Peter has in mind cannot be entertained even for a moment. Yet Gibbs recognizes that Peter's horror at Jesus' plan is completely normal. What Jesus has proposed is what seems horrific (Gibbs 2010, p. 839).
Matthew 16:24-28 goes on to distinguish between a human understanding of the work of God and the actual divine plan. Jesus points out to his disciples that the means by which they would attempt to work out salvation are completely futile (Gibbs 2010, p. 840). Despite the fact that God's ways run counter to our intuition, they do, in fact, reflect reality. This, in Gibbs' estimation, is at the heart of Jesus' call and our opposition (Gibbs 2010, p. 841). Gibbs explores the radical implications of following Jesus at some length.
Gibbs entertains possible interpretations of Jesus' statements in 16:27-28 that some will not die before they see the Lord coming in glory (Gibbs 2010, p. 845). He concludes that the event to which Jesus is looking is likely the transfiguration, recorded in Matthew 18, which itself looks forward to Christ's eschatological kingdom. A reasonable interpretation may be that Jesus is referring to his resurrection (Gibbs 2010, p. 847). It is also possible it is a reference to the fall of Jerusalem in A.D. 70. Regardless, the passage is difficult and cryptic.
10/30/24
Gibbs, Jeffrey A. (2010). "Matthew 15:39-16:28." Matthew 11:2-20:34. (pages 796-848). St. Louis, MO: Concordia Publishing House. (Personal Library)
Matthew 15:39-16:4 moves Jesus into a controversy with some Pharisees and Sadducees, who ask him for a sign. Gibbs observes that there is some level of question surrounding manuscript evidence, probably due to doubt that the very same illustration would be used by Jesus twice (Gibbs 2010, p. 797). Gibbs considers such repetition to be in character for Jesus and for Matthew's style of reporting. Matthew does make three significant interpretations of this encounter, in Gibbs' opinion. In 16:1, the intent of the questioners is stated - to tempt Jesus (Gibbs 2010, p. 798). Second, the coalition of Pharisees and Sadducees is unlikely, as they normally disagree about almost everything. Third, their lack of discernment of true signs from Jesus is specifically confronted. Gibbs sees the blind rejection of Jesus as what condemns his opponents (Gibbs 2010, p. 799).
In Matthew 16:5-12, Jesus' disciples show their continued lack of understanding. Having forgotten to bring bread was a matter of concern to the disciples (Gibbs 2010, p. 801). Jesus' response to their concern is to warn them about the teaching of the Pharisees and Sadducees, which he characterizes as "leaven" (Gibbs 2010, p. 802). Gibbs notes that the disciples, though they have a weak grasp of the concept, are beginning to understand what Jesus is teaching them.
Matthew 16:13-20 is a passage of great importance. Here Jesus shows his concern about his disciples' understanding of his identity, rather than the understanding of various outsiders (Gibbs 2010, p. 805). The confession made by Peter that Jesus is the Messiah and the "Son of the living God" is made forcefully, used by Matthew again only in Matthew 26:63 (Gibbs 2010, p. 805). Gibbs further notes the apparent importance of the nickname "Peter," which is not known as a name for a Greek person until after this event (Gibbs 2010, p. 807). He also notes that there are other words for a "rock" available. Therefore there is at least some level of significance to the vocabulary used here.
Gibbs reminds his readers of the recurring question in chapters 11-16 regarding what people think of Jesus (Gibbs 2010, p. 808). Throughout the chapters, people have been unable, or at least unwilling, to give an answer to the question. In 16:15, Jesus turns the question directly to his disciples (Gibbs 2010, p. 809). 16:20 serves as the end of this thematic unit. However, for the purposes of this survey, I will continue the review to the end of chapter 16.
The response of the disciples to Jesus' first question in verse 13 tells us enough to raise our curiosity level. There were numerous contemporary ideas as to who or what Jesus was (Gibbs 2010, p. 810). When Jesus applies the question to his disciples, who have been with him extensively, Peter answers for all, in verse 16. "You are the Christ, the Son of the living God" (Gibbs 2010, p. 811). HJesus affirms that this is the answer revealed to the disciples by God the Father. Gibbs observes that in verse 20 Jesus does not tell his disciples to keep quiet about his identity as the Son of God, but only about his identity as the Messiah. Gibbs takes Peter's recognition of Jesus as "the Christ" to be the striking statement (Gibbs 2010, p. 812). The term has a relatively broad semantic range, and can be shown to imply diverse roles. Yet its implication very likely extends beyond normal human agency (Gibbs 2010, p. 813). Peter has confessed that Jesus has a particular, specific task to accomplish. This confession, then, sets the stage for what follows after verse 20, as the task becomes more apparent.
In Matthew 16:17-19 Jesus gives Simon an apparently new nickname, Peter, and makes three promises. Gibbs acknowledges the difficulty of interpretation surrounding this passage. Jesus' words are addressed to the singular person, Peter. It is unclear that the words apply only to Peter, though, as he may well be serving as the representative of the disciples as a group (Gibbs 2010, p. 815). Gibbs provides an extensive discursus at this point, evaluating the case which can be made for Peter as the leader of and spokesperson for the disciples (Gibbs 2010, pp. 815-818). When Peter attempts to distinguish himself as the striking leader, it is only marginally successful.
Jesus' first promise is to build the Church on the rock, phrased in a way that may hint at Simon Peter as the rock. Gibbs notes that Jesus could have made the statement completely clear in one direction or another but that he chose not to do so (Gibbs 2010, p. 819). Gibbs takes the passage to be addressed to Simon Peter as a representative of the apostolic confession of Christ, not as merely an individual.
The second promise of Jesus in the passage is that the gates of hades will not overcome the Church (Gibbs 2010, p. 821). Gibbs sees this as a sober prediction that there will be opposition. Different expressions of the Church may pass away, but Christ's kingdom will come regardless (Gibbs 2010, p. 822).
The third promise of Jesus is that of the keys of heaven. Gibbs sees these keys in the possession of Peter and the other apostles (Gibbs 2010, p. 822). They are able to grant or deny access to God's kingdom. This stands distinct from Jesus' criticism of the Pharisees in Matthew 23:13, who simply deny access to God's kingdom. Gibbs notes specifically the grammatical implications of the verb tenses used in the binding or loosing. It is done at a particular time on earth. It takes effect. And it is an extension of what God is accomplishing, rather than causing God to do something (Gibbs 2010, p. 825).
Gibbs takes Matthew 16:21 to begin the third and final main portion of Matthew's Gospel. For convenience, we will keep chapter 16 together. However, we note the shift in content as Jesus predicts his death and resurrection. The turning points of the main sections are marked with identical transitions at Matthew 4:17 and 16:21 (Gibbs 2010, p. 829).
Jesus' prediction of his death and resurrection is countered forcefully by Peter, an act which results in Jesus rebuking Peter (Gibbs 2010, p. 831). Gibbs engages in significant grammatical review of the slightly oblique language used in 16:22. At issue is whether Peter's hope is that the Lord should not go to his death or that the Lord should not be caused to go to his death.
Gibbs observes the strong language of demonstration and of necessity used in Matthew 16:21-23. If the disciples are going to understand Jesus' plan, they will need it shown to them. There are elements which must happen. They are not to be seen as optional (Gibbs 2010, p. 837). The events of salvation have to happen only in one way, and this is how they will work. The alternate plan Peter has in mind cannot be entertained even for a moment. Yet Gibbs recognizes that Peter's horror at Jesus' plan is completely normal. What Jesus has proposed is what seems horrific (Gibbs 2010, p. 839).
Matthew 16:24-28 goes on to distinguish between a human understanding of the work of God and the actual divine plan. Jesus points out to his disciples that the means by which they would attempt to work out salvation are completely futile (Gibbs 2010, p. 840). Despite the fact that God's ways run counter to our intuition, they do, in fact, reflect reality. This, in Gibbs' estimation, is at the heart of Jesus' call and our opposition (Gibbs 2010, p. 841). Gibbs explores the radical implications of following Jesus at some length.
Gibbs entertains possible interpretations of Jesus' statements in 16:27-28 that some will not die before they see the Lord coming in glory (Gibbs 2010, p. 845). He concludes that the event to which Jesus is looking is likely the transfiguration, recorded in Matthew 18, which itself looks forward to Christ's eschatological kingdom. A reasonable interpretation may be that Jesus is referring to his resurrection (Gibbs 2010, p. 847). It is also possible it is a reference to the fall of Jerusalem in A.D. 70. Regardless, the passage is difficult and cryptic.
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