Summary Luke Chapter 3
About two-thirds of this chapter is devoted to John the Dunker; another quarter is devoted to the genealogy (getting really tired of that word). That leaves something under ten percent to the immersion of Jesus.
The real significance of this chapter, IMO, is its relevance to the issue of Q. We have the first extensive overlap of Matthew and Luke; they both add a section on the railings of John towards those who came out to see him. This is the famous “brood of vipers” passage, with its warning that the axe is at the root. Both evangelists give their accounts in much the same language, with several key phrases repeated. This repetition is so striking—to the point that one Verse (15) pretty much exactly verbatim—that these sections are obviously from a common source. Conventional wisdom is that both evangelists derived this section from Q. This should immediately cause you to sit back and question this. After all, Q is supposed to be the sayings of Jesus. Last time I checked, John and Jesus were different people. Did I miss the memo updating that? That comment is not simply facetious; it points to the way the Q argument engages in a certain amount of sleight of hand. One moment, Q is “x”; the next it’s also “y”. This lack of consistency should be our first red flag about the existence of this mythical document. Perhaps it was written by unicorns dipping their horn in ink. Seriously, if Q is the stuff Jesus said, why is John quoted the way he is? And it’s not a short quote.
The simple answer is that this has to be part of Q; otherwise, the entire “argument” for its existence more or less collapses. If this is not in Q, that means that Luke and Matthew both got it from another separate source. This would bring the tally of source documents that have disappeared without a trace up to two. Ockham is turning in his grave as we keep inventing these extraneous sources. Even the Q people realize what a problem this would be which inhibits them from every having suggested it. So if it’s not from Q, or some unidentified other source, then the only other possible solution is that Luke copied it from Matthew. But that simply won’t do. And I admit the elegance of their solution: simply include this piece of John in Q. Never mind the logistics of how this happened. It’s bad enough that pretty much everything Jesus said pretty much missed Mark, who was supposedly a disciple of Peter, who supposedly heard almost everything Jesus said, but now we have to come up with some explanation for how this saying of John also bypassed Mark but boomeranged back to a point where the author of Q picked it up.
Let me just remind us of something: without Q, then we are faced with the very real, very likely possibility that Jesus didn’t say most of what he said. Which puts him in the same category as Yogi Berra. If these sayings of Jesus were not recorded in the period between his death and the time that Mark wrote, that means they were either transmitted orally for forty years, or they were composed at some point well after Jesus died. The most likely time would be when Matthew wrote. Since we know what forty years of oral transmission can mean (blessed are the cheesemakers), in either of these solutions we are probably dealing with sayings that, at best, may only kinda sorta maybe resemble things Jesus said; at worst, they were made up out of whole cloth because someone else decided that these were things that Jesus would have said, or perhaps should have said. That is to say, the link to Jesus becomes very, very tentative and diffuse, to the point of non-existent. This is why the existence of Q cannot be questioned. Without Q, the basis for calling ourselves “Christians” becomes extremely shaky. We can argue, of course, that these are wonderful things that Jesus said, so the actual author doesn’t matter. While true, this sort of misses the whole “divine” aspect of Jesus. If he wasn’t God incarnate, he’s just another prophet, like Elijah. Or Mohammed.
In short, there is a lot at stake if Q does not exist. So much so, in fact, that it appears that scholars are willing to overlook a fairly large body of contraindications to hold onto the ragged hopes of a dream.
It potentially gets worse. In this chapter we were compelled to face the problem presented by the genealogy. Why do both Matthew and Luke have one, but no one else? Why is Luke’s different? What does this say about Q? Well, we can rest assured that no version of Q ever reconstructed ever contained a genealogy, so we can’t ascribe Luke having one to a common source in Q. If not from Q, there are two choices: either Luke came up with the idea independently, or he got the idea from Matthew. Obviously, the fact that Luke’s is different from Matthew’s would seem to throw the weight of the argument towards independent development. That is a legitimate position. If we are being intellectually honest, however, we then need to come up with a probability that Luke came up with the idea on his own. How likely, really, is it that these two men, engaged in essentially the same endeavour, separated by a dozen (?) years and however many miles, came up with the same idea? Stranger things have certainly happened; parallel development is hardly all-that unusual an occurrence.
If it were just this one thing, that argument might seem to be the best option to explain the existence of genealogy in both gospels. It would explain the differences. But this is not an isolated incident. So far, we have seen a similar pattern with the birth narrative. Luke followed Matthew on Joseph, the Annunciation (but to Mary, rather than Joseph), and especially the virgin birth, but he changed most of the other details. But still, the themes mentioned are only found in Matthew; no one else mentions these things, just as no one else comes up with a genealogy. Are we to infer that Luke arrived at all of these ideas independently? Bear in mind that the addition of each theme decreases the probability of independent arrival by significant amounts. So I suggest the idea of the genealogy fits in rather nicely with Joseph, virgin birth, angels, and I neglected Bethlehem the first time around.
Then comes the question of why are they different? There is no fer-sure answer to that, of course. The simplest answer is that Luke was not aware of Matthew and so came up with his genealogy independently, and concocted his lineage according to his own principles, or “research”, or creativity; as mentioned, however, this comes with it’s own set of problems. The other possibility is that Luke correcting Matthew’s genealogy. Many of the commentaries suggest that this is Mary’s heritage, that Joseph was the son-in-law, rather than the son, of Heli. After all, Luke does not properly say “son of”; rather, it’s just Joseph of Heli (tou Eli), the “tou” indicating the genitive case which shows possession. So, it’s Joseph of Heli, with “son” understood. This is a standard practice in Greek writing that dates back centuries before the NT. So the suggestion that it’s “son-in-law” is speculative, of course, with no real evidence to support it. There is inferential evidence, however. The angel Gabriel appears to Mary, not to Joseph as in Matthew. Mary is a major figure in Chapter 2. And Jesus is only “thought to be” the son of Joseph. Which is accurate if Jesus was conceived by the sacred breath and not by a human male. So why didn’t Luke just say “son of Mary, daughter of Heli”? After all, Mark refers to Jesus as “son of Mary” in Chapter 6. One can only speculate, but the whole idea of Jesus-as-illegitimate has to be borne in mind; after all, this is the most likely reason that Matthew came up with Joseph and the genealogy to begin with. If forced to guess, I would say that Luke probably did intend us to take this as Mary’s lineage, and the emphasis he put on her was to be our clue of this intent. This way, he’s more or less covered either regardless.
The final aspect of the Q discussion concerns the reported speech of the Baptist (or Dunker. Another possible translation is John the Plunger). Why are John’s words recorded in Q, which is supposed to be the sayings of Jesus? Answer: they have to be; otherwise, the only way to account for the remarkable similarity between the gospels is to conclude that Luke copied Matthew. Seriously. That is the only way to explain why these words of John are supposedly in Q. And this is what I meant when I said that <<One moment, Q is “x”; the next it’s also “y”>>. In other words, Q is the sayings of Jesus, except when we need it to record the words of John. That really feels intellectually dishonest. And the two accounts are remarkably similar, except that in Matthew John is excoriating the Pharisees, while in Luke the condemnation is leveled at everyone who comes out to be baptised. And that leads to the “winnowing fork” passage. The two accounts of Matthew and Luke are virtually identical, differing on exactly four points: Luke changes the verb tense of two verbs from future indicative to infinitive, and one has an extra “and” while the other has an extra “his”. Both of these latter could easily be later interpolations, but they don’t have to be for the point to hold. The likelihood that two people copied these words almost verbatim from Q is much smaller than if Luke simply copied them from Matthew.
The result is that, in the first couple of chapters, we have a significant number of instances where Luke did follow Matthew against Mark. We have Joseph, the annunciation by an angel, Bethlehem, the virgin birth, and the need for a genealogy. Remember: the Q people will state, flatly and with great conviction, that Luke never ever follows Matthew against Mark. But in the first three chapters we have five separate examples. And none of these appear in any reconstruction of Q. Then we come to the winnowing fork/threshing floor analogy, and we have a passage that is copied virtually verbatim in both accounts. Historical proof on controversial topics is never conclusive; that’s why they’re controversial. No one debates the Battle of Hastings and 1066; aspects of the battle can be debated and argued about hotly for generations, but the fundamental fact remains. So an argument on a controversial topic has to be pieced together, one small bit at a time. In three chapters, we have six separate indications that Luke used Matthew. What do the Q people have? That Luke never agrees with Matthew against Mark (against which we have the first five examples), and that Matthew’s Sermon on the Mount is so masterfully wrought that only a fool or a madman would mess with the construction. That’s pretty much it. Notice, however that the first is wrong and the second is not an argument, but a value judgement about literary style. Personally, I did not find the three chapters of the Sermon on the Mount to be all that masterfully arranged. I found the whole thing rather jumbled together, a bunch of unconnected sayings that were thrown into the same hopper. One, of course, can disagree, and come up with textual and literary arguments for the masterful handling; but those are textual and literary arguments, and the latter is highly subjective and subject to taste and fashion. I prefer historical arguments; I believe I’ve found the very strong foundation of a case against Q. I don’t expect to topple the prevailing academic consensus, but you heard it here first.
But perhaps the most remarkable part of the Q debate is that its proponents do not feel the least bit compelled to prove Q existed. In fact, they have–somehow–managed to manoeuvre the discussion so that, in effect, the non-Q people have to prove it didn’t exist. They claim that the non-Q people have to explain every single instance that Luke disagrees with Matthew, and that the combined cases have to be an editorially consistent rationale. This is errant nonsense. The fundamental principle of any kind of rational endeavour is that, if you say something exists, the burden of proof is on you to demonstrate this. The two premises I laid out above do not create any such proof. They never attempt to explain how and why Mark missed Q completely, nor why Luke does agree with Matthew against Mark on the topics found in Chapter 3.
OK, this is turning into a rant.
Posted on April 2, 2017, in Chapter 3, gospel commentary, gospels, Luke's Gospel, Summary and tagged Bible, Bible commentary, Bible scholarship, biblical scholarship, commenting, epistles, Galatians, god the father, gospel commentary, gospels, Historical Jesus, john the baptist, koine Greek, Luke's Gospel, mark's gospel, Matthew's gospel, New Testament, New Testament Greek, NT Greek, St Luke, St Mark, St Matthew, St Paul, theology, Translate Greek NT, Vulgate. Bookmark the permalink. Leave a comment.