The former of these two sections might conceivably have stood in Luke’s recension of Q; the latter not in any recension. It is better to assign them both to a special source.
ABOUT THE COMING OF THE KINGDOM OF GOD
(Lk xvii, 20-21)
This little section certainly has a Q sound. If it stood in Matthew’s recension, reasons may easily be given for his omission of it; he would not have understood the non-apocalyptic statement, “the kingdom of God is within [or among] you.” But it cannot be proved, at least, that the section stood in Matthew’s Q; therefore if it is assigned to Q at all it would better be assigned merely to Luke’s recension.
Later than this in the Gospel of Luke there is nothing that needs to be examined for possible Q material. His single tradition from here on includes the parables of the Unjust Judge, and the Pharisee and the Publican in the Temple, the story of Zacchaeus, the lament over Jerusalem, the institution of the Lord’s Supper, and a few sections in the story of the trial, the death, and the resurrection appearances of Jesus. Of these only one, the lament over Jerusalem, bears any resemblance to the Q material in general. Professor Burkitt suggests, indeed, that xxii, 15-16, 24-32, and 35-38, may be remnants of Q’s account of the passion. We have seen no reason to suppose that there was such an account in Q. If there was, there are no signs by which it can be identified in this portion of Luke’s narrative. It is better to assign all this material to a special source. The fact that Luke has no resurrection appearances in Galilee may perhaps be taken as confirmation of our hypothesis of a Jerusalem source in his hands.
MATTER PECULIAR TO MATTHEW OR TO LUKE
In the determination of Q material in the single traditions of Matthew and Luke on pp. 166-206, the writer has ventured occasionally to suggest a possible source for such material as is not assigned to any form of Q.
In addition to the sayings-material considered on pp. 166-92, Matthew has in his single tradition the following narratives: the birth and infancy sections, chaps. i, ii; the temple tax, xvii, 24-27; the children in the temple, xxi, 14-16; the death of Judas, xxvii, 3-10; the wife of Pilate, and Pilate and the crowd, xxvii, 19, 24-25; miracles at the death of Jesus, xxvii, 51-53; the watch at the grave, xxvii, 62-66; xxviii, 11-15; the angel rolling away the stone, xxviii, 2-3; the appearances of Jesus to the women, xxviii, 9-10; to the disciples, xxviii, 16-20.
In addition to the sayings and parables of the single tradition of Luke, considered on pp. 193-206, that tradition contains the following narratives: the birth of John the Baptist, the birth and infancy of Jesus, with the ancestry, chaps. i, ii, iii, 1-38; the miraculous draft of fishes, v, 4-9; the raising of the widow’s son, vii, 11-17; the ministering women, viii, 1-3; an event in a Samaritan village, ix, 51-56; the healing of the woman, xiii, 10-17;[117] the ten lepers, xvii, 11-19; Zacchaeus, xix, 2-10; the trial before Herod, xxiii, 6-12; the thief on the cross, xxiii, 39-43; the walk to Emmaus, xxiv, 13-35; the appearances of the risen Jesus, xxiv, 36-53.
Matthew’s peculiar material is scattered thru his entire Gospel. He begins and ends with it. After he reaches the Passion, his peculiar material becomes unusually abundant. In the twenty-three chapters between the infancy and the passion, he has only seventeen insertions of peculiar material. In the three chapters that follow, he has nine. These latter are of a different sort. In the earlier part of his single tradition, sayings and parables predominate; here, except for the saying about the legion of angels, the peculiar material is all narrative.