Publications

Selected Publications

Books

Wages of Cross-Bearing and Debt of Sin: The Economy of Heaven in Matthew’s Gospel. BZNW 196. Berlin/Boston: Walter de Gruyter, 2013. [peer reviewed].

Peer reviewed journal articles

“Dying with Power: Mark 15,39 from Ancient to Modern Interpretation” forthcoming in Biblica (2014).

“Ineffably Effable: The Pinnacle of Mystical Ascent in Gregory of Nyssa’s De vita Moysis” forthcoming in the International Journal of Systematic Theology (2014).

“Storing up Treasure with God in the Heavens: Celestial Investments in Matthew 6:1-21,” Catholic Biblical Quarterly 76 (2014): 77-92.

“What Does Matthew Say about Divine Recompense? On the Misuse of the Parable of the Workers in the Vineyard (20:1-16),” Journal for the Study of the New Testament 35 (2013): 242-262. [Abstract here]

“Almsgiving is ‘The Commandment’: A Note on 1 Timothy 6.6-19,” New Testament Studies 58 (2012): 144-50. [full text here]

“A Disconcerting Prayer: On the Originality of Luke 23:34a,” Journal of Biblical Literature 129 (2010): 521-536. [full text here]

“Bakhtin and Lukan Politics: A Carnivalesque Reading of the Last Supper in the Third Gospel,” Journal of Greco-Roman Christianity and Judaism 4 (2007): 32-54.

Current research

Book project: Paul, Charity, and the Poverty of Christ.

Book project: Commentary on 1-2 Thessalonians (under contract).

Recent Posts

meede at youre fadir that is in heuenes

My article “Storing Up Treasure with God in the Heavens: Celestial Investments in Matthew 6:1-21″ is out this week in Catholic Biblical Quarterly.

Here is the final paragraph:

A small correction of most English translations of Matthew 6:1 – παρὰ τῷ πατρὶ ὑμῶν does not mean “from your Father” – serves as a helpful entry-point to a neglected aspect of Matthew’s theology. The Evangelist speaks of rewards “with your Father in the heavens” because he assumes that righteous deeds earn treasure in heaven which is kept until the coming judgment when everyone will be repaid for their actions. Though Matthew’s depiction of heavenly treasure is distinctive in some respects – for instance, in withholding all enjoyment of heavenly treasure until the life to come – it is important to note that this reading of Matthew places the Gospel firmly in its late Second Temple context. Modern scholars have sometimes treated these passages in Matthew as a theological embarrassment, but there is little here that would have been surprising to anyone in the milieus of Tobit, Sirach, 2 Baruch, 4 Ezra, and the deutero-Pauline epistles, not to mention the later rabbis. Even Matthew’s apparent reluctance to promise that heavenly treasure brings blessings in this life anticipates later rabbinic distinctions between deeds that accrue interest that may be enjoyed in the present life and deeds that earn a fixed sum.

“Meede at youre fadir that is in heuenes” is the Wycliffite translation of Matthew 6:1. Ever since the KJV English Bibles have been botching this verse, but Wycliffe got it right.

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