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defines the mission of Jesus as conceived by himself? Is this last question best answered by a record which document G again is the only document to preserve, G §20C ?1

3. METHOD IN THE CALL OF THE FOUR DOCUMENT G §8

Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret; and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. And he entered into one of the boats, which was Simon's and asked him to put out a little from the land. And he sat down and taught the multitudes out of the boat. And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a draught. And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets. And when they had this done, they inclosed a great multitude of fishes; and their nets were breaking; and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to sink. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was amazed, and all that were with him, at the draught of the fishes which they had taken; and so were also James and John, sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their boats to land, they left all, and followed him.

DOCUMENT MK §5

And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they left the nets, and followed him. And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets. And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.

Which account of the Call is the more intelligible and normal? Which seems to be derived from the period nearest to the occurrences? Without reference to circumstantiality of detail, which reads more like precise history? If document G, what bearing does that have on the relative valuation of G at other points where it has narrative in common with MK ?

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Which document preserves the true context of the similar saying in portion C about "what measure ye mete"? Or is it to be regarded

1 For a discussion of these questions, see pp. 301-6.

as a repeated saying? If the latter, what does it mean in the MK context? Is the MK context more normally continuous and intelligible if portion C be omitted? Why does Luke omit this saying from the MK paragraph though using the rest of MK §21 as Luke 8:18? Is it because he had already used it from document G as Luke 6:38? Then why not omit the rest of the MK paragraph, since it is mostly in document P? Is the absence of portion C from Luke at this point, Luke 8:16-18=MK 4:21-25, to be accounted for rather by supposing that it was absent from the MK used by Luke, but subsequently was brought into document MK either from one of the gospels which had taken it from G, Luke 6:38=Matt. 7:2, or from some unknown source?

B. DOCUMENT G COMPARED WITH DOCUMENT M

I. THE BEATITUDES OF JESUS

DOCUMENT G $10

A Blessed are ye poor: for yours is the kingdom of God.

B Blessed are ye that weep now: for ye shall laugh.

D Blessed are ye that hunger now: for ye shall be filled.

F Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice in that day, and leap for joy: for behold, your reward is great in heaven: for in the same manner did their fathers unto the prophets.

DOCUMENT M §1

A Blessed are the poor in spirit: for theirs is the kingdom of heaven.

B Blessed are they that mourn: for they shall be comforted.

C Blessed are the meek: for they shall inherit the earth.

D Blessed are they that hunger and thirst after righteousness: for they shall be filled.

E Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called sons of God.

F Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven.

Does the

Which form of the Beatitudes is the more authentic? apparent greater originality of document G as compared with document MK, seen in preceding comparisons, hold for document G as compared with document M? Does M §2 help toward an answer, that is, does it suggest that the sayings ran: Blessed are ye poor; Blessed are ye hungry; Blessed are ye mourners; Blessed are ye persecuted ones; Ye are the salt of the earth; Ye are the light of the world? Is it easier to suppose that the G form of report developed into that in M, or the reverse? How account for the exceptional length of the G Beatitude about persecution as compared both with the M report of the same and with the other Beatitudes ?

1 For a discussion of some of these questions, see p. 51, paragraph 7.

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But I say unto you which hear, Love your enemies, do good to them that hate you, bless them that curse you, pray for them that despitefully use you. To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloke withhold not thy coat also. Give to every one that asketh thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. And if ye love them that love you, what thank have ye? for even sinners love those that love them. And if ye do good to them that do good to you, what thank have ye? for even sinners do the same. And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much. But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. Be ye merciful, even as your Father is merciful.

DOCUMENT M §§7, 8

Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go one mile, go with him twain.

Ye have heard that it was said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect.

As to orderliness in the thought, which account is preferable? As to scope of report, which is more complete? What shall be said as to the nature of those thoughts which G alone has preserved? Shall it be said that M has omitted the most rigorous of the apparently hard sayings of Jesus on the subject of resistance to forceful evil?

3. THE GOOD TREE AND THE CORRUPT TREE DOCUMENT G §§15, 16

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DOCUMENT M $14

Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits ye shall know them.

Do men gather grapes of thorns, or figs of thistles?

Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

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Which is the more authentic report of the words actually spoken by Jesus on this occasion? What shall be said of the document M material which has no parallel in document G, namely, the portions A, E, I? Does that material form another unit, complete in itself, dealing with another theme, the subject of "false prophets"? And is that subject treated in the terms of John the Baptist, portion E compared with G §IB end? Do the two parts of the M account form a single consistent whole, the unity of which would not be called in question were it not for the document G account? Which record forms the more natural and normal conclusion to the Sermon on the Mount? If Jesus thus referred to "false prophets" whom did he mean? Of those sayings which are common to both documents which form seems the more authentic ?1

C. DOCUMENT G COMPARED WITH DOCUMENT P

Document G has nothing in common with Document P.

D. DOCUMENT G COMPARED WITH UNKNOWN SOURCES

THE GENEALOGY OF JESUS

DOCUMENT G83

And Jesus himself, when he began to teach, was about thirty years of age, being the son [[(as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Jesus, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Symeon, the son of Judas, the son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, the son of Amminadab, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, the son of God.

Since this genealogy of Jesus is not in the Gospel of Matthew, it may not be affirmed with certainty that it was a part of document G.' But if not in G why did Luke place it between certain portions of G instead of at some point in the narrative of the birth, infancy, and youth of Jesus? Its introductory words fit it for the place that it holds between certain sections of G. If those words were in some source other than G, must not that source have passed already beyond the narration of the period of private life? If so, does not that fact deter1 For a discussion of these and other questions raised by the passage, see pp. 216-18.

See p. 5, n. 1.

mine that this genealogy is from another source than that which gave Luke his infancy narratives since that source contributes nothing subsequent to the youth of Jesus? If those introductory words were not in the source which supplied the genealogy, why should Luke fashion them in order to place the genealogy out of its most normal setting? Is it more reasonable or less to assume rather that the genealogy with its introduction about the beginning of Jesus' work stood in document G, and that Luke adapted it for his use in the light of his infancy narratives by adding as parenthesis the words "as was supposed"? If so, what is the relation of the document G conception of the generation of Jesus to that set forth by the infancy sections of Matthew and Luke?

II. Document M compared with Other Documents

A. DOCUMENT M COMPARED WITH DOCUMENT G

Comparisons have been made under I:B above.

B. DOCUMENT M COMPARED WITH DOCUMENT MK
THE RIGHT EYE AND THE RIGHT HAND

DOCUMENT M 85

A Ye have heard that it was said, Thou shalt not commit adultery: but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.

C And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell. And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.

DOCUMENT MK 9:42-48

B And whosoever shall cause one of these little
ones that believe on me to stumble, it were
better for him if a great millstone were hanged
about his neck, and he were cast into the sea.
C And if thy hand cause thee to stumble, cut it
off: it is good for thee to enter into life maimed,
rather than having thy two hands to go into
hell, into the unquenchable fire. And if thy
foot cause thee to stumble, cut it off: it is good
for thee to enter into life halt, rather than hav-
ing thy two feet to be cast into hell. And if
thine eye cause thee to stumble, cast it out: it
is good for thee to enter into the kingdom of
God with one eye, rather than having two eyes
to be cast into hell; where their worm dieth
not, and the fire is not quenched.

Which document has the sayings of portion C in their true context? Or is it to be held that the sayings were spoken on two different occasions? Does the MK context, portion B, naturally support this conclusion? Or shall it be said that the connection in MK is dependent wholly upon the common presence in B and C of the single word "stumble"? What relation does hand, foot, or eye bear to causing "one of these little ones that believe on me" to stumble? What rela

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