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The Messiah, His Brothers, and the Nations
Why does Matthew append 'and his brothers' to Judah and Jechoniah (1:2, 11)? Secondly, why does Matthew include the following four annotations: 'and Zerah by Tamar', 'by Rahab', 'by Ruth', and 'by the [wife] of Uriah' (1:3-6)? Jason B. Hood uses a composition critical approach in which he examines biblical genealogies and 'summaries of Israel's story' in order to shed light on these features of Matthew's gospel. Hood asserts that he addition of 'and his brothers' recalls Jesus' royal role. Judah and Jechoniah in Second Temple literature are both understood to have reversed their wickedness and earned royal status by self-sacrifice, perhaps pointing to the self-sacrifice of Jesus for his brothers before his full enthronement. A review of scholarly explanations of the significance of the 'four (five) women' in the genealogy, unearths an overlooked interpretation - Matthew does not name four women in 1:3-6 but four Gentiles (Tamar, Rahab, Ruth and Uriah) traditionally celebrated as righteous.
Philip: Apostle and Evangelist
This study investigates the history of the traditions that coalesced around the name Philip in the New Testament and other early Christian literature. It proposes that all of this material ultimately owes its genesis to one historical and literary figure, Philip the apostle. This proposition is explored through a wide-ranging examination of the evidence: Luke's redactional employment of traditional materials about Philip the apostle in Acts 8:4-25 and 8:26-40, the evidence of the canonical Gospels, the second-century perspective on Philip as an apostolic authority figure invoked to legitimate various Christian practices, Philip's apostolic authority in "gnostic" documents for the transmission of the revelatory teaching of Jesus, and the Acts of Philip as a witness to the formation of Christian culture in the earliest centuries. While historical issues are considered where possible, the focus is on the life of the traditions and their reception.
