It is possible to regard these rather as variants of the same saying than as workings over of the same source. Even in the divergences, however, some striking resemblances are to be noted. Matthew says κλείετε τὴν βασιλείαν; Luke says ἤρατε τὴν κλεῖδα. These words seem to betray a common literary source in the background. The idea conveyed by the two phrases is the same. Matthew says, “Ye shut up the kingdom of heaven before men”; Luke says, “Ye take away the key of knowledge” (of salvation, probably, as in Lk i, 77). The last part of the saying is still more unmistakably based upon an ultimate common source. Yet, as I have so often argued with reference to other and similar sections, to ascribe to either Matthew or Luke, working upon an identical source, the amount of re-working here involved, credits them with a degree of freedom in the treatment of Jesus’ sayings which finds no parallel in their treatment of such sayings as they take them from the Gospel of Mark. We therefore assign the section to QMt and QLk. But such assignment cannot be insisted upon.
AGAINST THE PHARISEES
(Mt xxiii, 23-26; Lk xi, 39-42)
There is thruout this section a varying degree of verbal agreement. The sections are very differently placed, Matthew putting them among the Jerusalem sayings, Luke early in the ministry. What is conclusive evidence for some form of Q, indeed for the two recensions, is the translation variant in vss. 26 and 41.[98] The section is thus not merely assigned, but we may say is demonstrated to belong, to QMt and QLk.
A WOE UPON THE SCRIBES
(Mt xxiii, 29-31; Lk xi, 47-48)
There is so little verbal agreement here as to raise the question whether we have not merely two different traditions of the same saying. What inclines us to cling to the assignment to QMt and QLk is the fact that these words are preceded and followed in both Gospels by passages which have much more close verbal agreement with each other than is found in this section. The verses are assigned to Q by all five of the investigators quoted at the beginning of this chapter. But anyone who will compare the slight verbal agreement thruout these verses with the verbal identity shown in other passages assigned to Q will wonder why these scholars have not availed themselves of the hypothesis of the two recensions. For upon the basis of their treatment of other passages, both from Q and from Mark, the divergences in this passage are altogether too great to be assigned directly to Matthew or Luke.
“I SEND UNTO YOU PROPHETS”
(Mt xxiii, 34-36; Lk xi, 49-51)
The assignment of this section to simple Q, and the ascription of all divergences to one or the other of the evangelists, would be easier if it could be shown that either evangelist shows a uniform tendency in the divergences. But such is not the case. Luke seems more primary, and nearer to the source, when he quotes the words of the passage from “The Wisdom of God”; for no evangelist, finding the words ascribed to Jesus in his source, would take them away from him and ascribe them to anyone else. But Matthew, or his source, may merely have interpreted the words “The Wisdom of God” to refer to Jesus. Luke is later than Matthew, where he substitutes “apostles” for Matthew’s “scribes”; but Matthew is secondary to Luke where he has σταυρώσετε, in apparent reminiscence of the death of Jesus. He is also secondary in his vs. 34, which seems to reflect the persecutions of the Christians. But Luke again is secondary in omitting Matthew’s mistaken identification of Zachariah as the son of Barachiah. The use of verbs in the second person in Luke and in the third person in Matthew is accounted for by the quotation in the one Gospel and the direct address in the other. ἐπὶ τῆς γῆς and ἀπὸ καταβολῆς κόσμου may be translation variants. Careful comparison of the verbal similarities indicates unmistakably a common literary source lying in the background; but a source much worked over before reaching Matthew and Luke.