There’s no way this section isn’t going to be short. We have a total of four verses. Of course, this is another story allegedly from Q, from Matthew’s Sermon on the Mount vs Luke’s Sermon on the Plain, so there will likely be some back-and-forth on that. Who knows what will turn up? So, without any further ado, let’s proceed to the
46 Τί δέ με καλεῖτε, Κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω;
47 πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος:
48 ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν: πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν.
49 ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ἧ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.
“And why does someone call me, “Lord, lord,” and not do what I say? (47) All coming towards me and hearing the words of me and doing them, I will show you someone the same as this: (48) he is like unto a person building a home who dug and went deep and placed the foundation upon the rock. There became a flood the river beat that house, and not strong to shake it on account of the beautiful building of it. (49) And the one hearing is not like the man building his house upon the land without a foundation, which the river battered and immediately it collapsed, and it became a great ruin of that house.”
First of all, Luke is really going to town on the unusual vocabulary. About a half-dozen of the words in here occur in Luke and nowhere else in the NT. Recall how a few verses back we got the bit about lending at interest, which Matthew used but once while Luke jammed it in three times in two verses. Here, we had Luke slavishly following the verbiage of, ahem, Matthew–I mean Q–in the story of the good and bad trees, only then to cut loose and let fly with barrage of fairly obscure words, to the point that there is very little overlap of vocabulary between Luke’s version and Matthew’s. What do we make of that? Is it me? Am I the only one who sees a bit of puckish humour in Luke’s approach here? Given the enormous creative ability of Luke as an author–the author of The Good Samaritan, The Prodigal Son, etc–and Luke’s obvious depth of Greek vocabulary, would we not expect him to come up with more stories like this one, in which he does not follow the letter of Q so closely? This proves beyond doubt that he had the capability, so why didn’t he do it more often? I don’t know the answer to that; nor do I fully understand whether the number of times Luke adheres to “Q” (by which I mean Matthew) vs the number of times he doesn’t supports or undercuts my dismissal of Q. No doubt a decent rhetorician could make the case either way. Heck, if I thought about it, I could probably argue it either way.
And again, either the previous example or this one could easily be written off, but do not the two of them together add up to something a bit more? That’s a very difficult question, but it’s one I would like to see discussed in the context of the pro/con arguments for Q. And it’s exactly the sort of thing that we do not see in the literature, and more’s the pity.
46 Quid autem vocatis me: “Domine, Domine”, et non facitis, quae dico?
47 Omnis, qui venit ad me et audit sermones meos et facit eos, ostendam vobis cui similis sit:
48 similis est homini aedificanti domum, qui fodit in altum et posuit fundamentum supra petram; inundatione autem facta, illisum est flumen domui illi et non potuit eam movere; bene enim aedificata erat.
49 Qui autem audivit et non fecit, similis est homini aedificanti domum suam supra terram sine fundamento; in quam illisus est fluvius, et continuo cecidit, et facta est ruina domus illius magna ”.