The Q material is simply a list of words and sayings by Jesus. These sayings are typically about Jesus giving wisdom or teaching some universal truth. Even large sermons like the sermon on the mount and plain derive from the Q source that Matthew and Luke had while writing their gospel. A large portion of this material is apocalyptic in it’s nature. It announces the coming of a new age. We see this most clearly in the beatitudes in Mt 5:1-12 and the blessings and woes in Lk 6:17-26. There is a lot of overlap in these passages due to them both coming from the same Q source. We see the commonalities in “blessed are those who mourn, and you when you are hated, the poor, the meek, the merciful, the hungry.” This displays the new age where hierarchies are somewhat upside down. Those who are considered lowly, weak, marginalized will be exalted and promised good things. The way Matthew and Luke go about it is differently. Matthew mainly focus on personal piety “blessed are the poor in spirit” while Luke has his attention on those who do not get physical needs met “blessed are the poor.” Luke makes the fate of the marginalized and the well off have an even starker contrast than Matthew with his addition of the woes (Lk 6:24-26). Overall this is good news for those who are persecuted, poor, and pious because a new age where they are exalted is coming.

A major similarity I see between the cynic philosopher and the teacher Jesus is, is that they are not exempt from teaching their hometown. In both Mark and Luke Jesus teaches back in Nazareth and he is not well received. He says that a prophet is not accepted in their hometown or even in their own family (Mark 6:4). We not only see this aspect of teaching family from Jesus but from Epictetus as well. He says “Why should he not be bold so as to speak openly to his own brothers, to his children, succinctly, to his kin?” (Epictetus 95). Luke changes Jesus’ interaction with the people from Nazareth a bit. Jesus only says that a prophet is not accepted in his country, but says nothing about his family or kin (Lk 4:24). In Luke Jesus also reads from Isaiah where good news is proclaimed to the poor, blind, captive, and oppressed, which is reminiscent of Lucian as well (Lucian 8). But he doesn’t heal people and in response they people of Nazareth try to throw him off a cliff. Jesus talks about how Elijah and Elisha (prophets in the kingdom era) healed only a gentile when there were many that were sick in Israel and Judah. The people become upset when they hear that this good news is not exclusive to Go’s people but to the entire world as well. This sets the stage for Luke as a recurring theme, Jesus as a world savior.

We see that Jesus has a critique of the world. It was currently upside down from Jesus had intended it to be. Instead of the rich, full, and well off, it is the poor, hungry, and oppressed that get the good news (Mt 5:1-12/Lk 6:17-26). Jesus’ envisioned world is one where there is no hate for the enemy, no resistance from them, and even being generous to them (Mt 5:38-48/Lk6:27-36). What we learn from these passages is that the world is backwards from what God’s will is.

The teachings of Jesus are an important part of the gospels. From oral tradition, these sayings were unique and separate traditions from other part of the gospels, as were the “miracle stories”. Before examining specific gospel passages, it is beneficial to look once again at the authors intended goal of interpretation and the context of the book. To review, Matthean is written for a Jewish audience. According to White the Jewish tradition was one that tied teaching with prophets with parables(190). When Jesus speaks in parables “he was being cast” in light of older prophets(190). The audience relates their older tradition with this new teacher. The portrayal of Matthew’s Jesus is one with a “prophetic image”. This, by definition, of prophecy, means that the saying has both application for the present and the future. On the other hand, the Lukan gospel is aimed at a Greco-Roman audience. In order to relate to them more, he expands the oral tradition into a Jesus that aims at philosophical sayings. Luke’s audience is familiar with the philosophy akin to Socrates or Pythagoras (White 191). While these philosophers, or sages, were quite similar to prophets, the former is said to distinctly stand for “betterment of individuals and of the society as a whole,”(191). Now, one can look at the parallels between the gospel synoptic’s “sayings”, and witness how each author expands on oral tradition as needed.

The Matthean and Lukan gospels have similarities because they probably come from the same oral tradition and source (Q). This means that the sayings that show up in each have very similar themes at a basic level, but each author takes the interpretation to a new level for their intended audience. The relevant theme of the sayings is instructional saving, or sage advice. For example in Mt 5:1-12 & Lk 6:17-26, also known as the Beatitudes, Jesus speaks on the blessedness of certain actions or feelings. The meaning behind the bulk of this famous saying differs in Matthew and Luke. Though, they are both apocalyptic “sayings”. They provide a future reward, or punishment, if on does not follow that is in the scope of heaven. Matthew’s gospel addresses a list of desirable ethics in order for a spiritual being to “enter into the kingdom of God”(NSRV p1752, Mt 5:10). But, the Lukan gospel is more focused on the social and economic well-being of its audience, while also still inserting the part about the entrance into heaven (NRSV p1840). This is wisdom for the philosophical “betterment of society”, and is less specific on the same rules of Matthew’s gospels. Similar themes of following commands to be right with God (through being like him) and found in Matthew 5:38-48 and Luke 6:27-36. This passage includes the famous “Golden Rule”. Matthew’s Jesus quotes Hebrew scripture, then actually changes the saying to fit the moralistic point he is trying to make. Jesus is re-interpreting this idea to his followers: to love your enemy or risk not being a child of God (v.45). This is prophesying for the future through reinterpreting, and also changing, the old scriptures. A real life implication of this radical saying, was that loving those who persecuted them, was extremely relevant, and difficult, for the persecution of the Christian church. Jesus is seen as a moral philosopher, and a prophet (sometimes radical) depending on the context. ”

The tradition “sayings” are split into four categories. One of these categories is called a “pronouncement story”, which is exactly what it says, a narrative(White 193). Now, a subset of this type is a chreia (White202). Simply put, a chreia is a biography followed by a quick “punch-line of a moral anecdote”(Costa p152). Examples of chreiai show up in multitudes. They can be seen throughout the gospels; Lucian’s discourse on Cynic Philosopher, Demonax; and Arrian’s discourse on stoic philosopher, Epicletus. There are also a few parallels that can be drawn between the sayings attributed to Jesus, and the sayings attributed to these other philosophers. For example, Epicletus says that in order to be part of the Cynic’s “you must completely change everything about you from your current practices…turn your tendencies toward moral consideration(v13). One can compare with Jesus’ radical saying to “love your enemies and pray for those who persecute you,”(Mt 5:44). While the idea of loving an enemy is hard, both Jesus and Epicletus cite this change of natural tendency as a way to enter into a greater group. Another example can be seen in Lucian’s works: “[it is] best exercise authority with calmness and a lot of listening,”(Demonax 51). Calling upon the beatitudes where the meek are called righteous (Mt 5:5) one can see this same principle, one of a gentle spirit getting them further, applied in the gospel of Matthew. Another example of a Cherai, but in contrasting two gospels, is the “Rejection of Nazareth” story in Mark6:16 and Luke4:16-30. Mark’s is a very concise narrative and teaching. Luke’s on the other hand is much longer. While he has all the same basic elements of Marks (the earliest), Luke expands a lot in ways that are actually not typical of his style or purpose. For example, Luke has Jesus quote Hebrew scripture and read the scroll of the prophet Isaiah in the synagogue (Lk4L16-17). In this gospel, this provides a way for the Nazarene’s to accept Jesus. Mark’s gospel makes no space for anyone liking Jesus, because part of the punchline of the Markan Cherai is that Jesus won’t be accepted by his people (Mk 6:4). This is added to the Lukan gospel, only after the Jewish community is seen getting upset with Jesus continuing on with recalling scripture.

Jesus is portrayed as offering an alternative way to live in order to live by God’s will. The sayings of Jesus are offered as hope to many. For those who hunger, thirst, or are persecuted- they may listen to the words of Jesus and believe their suffering is for a greater purpose. While the ailments of society cause these things, they also allow for entrance into the kingdom of God. This may be why in the “golden Rule” narrative Jesus asks his audience to turn the other cheek. Jesus does not seek retaliation. He wants these followers to be set apart from what the normal person would do. He also connects living ones enemies as offering mercy similar to that of God’s. Not only are these sayings suggesting a superior moral code, they are also supposing the chance ot be perfect like God (Mt5:48).