Composition

Luke 12 opens with a string of seven sayings encouraging Jesus' followers to speak out in public. The first saying has nothing to do with the preceding controversies but echoes the themes of hearing (Luke 10:24//Matt 13:17) and disclosure (Luke 11:9//Matt 7:7-8) from the preceding clusters.

Matthew presents six of these sayings as a sequel to the mission speech. All but one (Matt 10:19-20) are in the same order as Luke's, indicating that this was a fairly stable cluster in Q. The seventh, however, Matthew reserved to pair with a similar saying that Mark appended to the Beelzebul cluster.

Mark knew versions of four of these sayings; Thomas, three. And there are several parallels in other sources. But Q was the only source that linked them.

Focus

Together this cluster follows the logic of courtroom advice to witnesses, from a charge to reveal everything (Luke 12:2-3//Matt 10:26) to advice to speak spontaneously on the stand (Luke 12:11-12//Matt 10:19-20). In between, people are urged not to be intimidated (Luke 12:4-7//Matt ) and are reminded that they are held accountable in a higher court for what they say (Luke 12:8-10//Matt 10:32-33). The cluster was obviously formed to encourage Christian preachers to face official persecution (Luke 12:11//Matt 10 :28-31). This happened only after Jesus' arrest and execution. The question that faced the Seminar was whether any of the elements of this cluster could be based on earlier sayings of Jesus himself.

Matt 10:26-27	Luke 12:2-3	Mark 4:22	Thom 5:2
26 "So, don't be afraid			1 Jesus said:...
of them.
After all,			2 "For
There is nothing	2 "There is nothing		there is nothing
covered up	covered up
that won't be	that won't be
exposed,	exposed,
or hidden	or hidden		hidden
that won't be	that won't be		that won't be
made known.	made known.		revealed."
			Thom 33
			1 Jesus said:
27 What	3 And whatever		"What
I say to you	you've said		you
in the dark	in the dark
say	will be heard		will hear
in the light,	in the light
and what	and what
you hear whispered	you've whispered
in your ear,	behind closed doors		in your ear,
announce	will be announced		proclaim
from the rooftops."	from the rooftops."		from your rooftops."
	Luke 8:17
	17 "After all,	22 "After all,
	there is nothing	there is nothing
	hidden	hidden
	that won't be	except to be
	brought to light,	brought to light,
	nor	nor anything
	kept secret	kept secret
	that won't be	that won't be
	made known
	and expressed."	exposed."

Sources

There are two distinct sayings here:

• a proverb about disclosed secrets; and
• an aphorism about speaking from roofs.

Luke has two versions of the proverb. Luke 8:17 is based on Mark; Luke 12:2 is probably from Q. Only the second is coupled with the roof aphorism. Matthew presents just the Q couplet. Mark does not cite the second saying. Thomas gives shorter versions of both, but separately. Thus, Q has linked two sayings that probably circulated independently.

Variants

The proverb is found in two forms: a single statement (Thom 5:2) and a repeated claim (Luke, Matthew, Mark). The Jesus Seminar agreed that the balanced doublet was probably earlier. All versions of the proverb make the same point: every secret will be exposed. But Mark is the only writer to take the saying to mean that things are hidden with the purpose of later disclosure.

There are also two forms of the aphorism about rooftop proclamations: a prediction (Luke) and a command (Matthew and Thomas). Matthew and Thomas take the saying to mean that Jesus' private teaching should be made public. Luke, however, interprets the saying in light of the preceding proverb, as a warning that any person's secrets will be published. The implication of the latter interpretation is to be careful about things said in private. Obviously, the same saying has been turned to opposite uses.

Attribution

Hidden & revealed	%	Red	Pink	Grey	Black	WA	Print
Luke 12:2 Matt 10:26b Matt 10:26a Luke 8:17 Mark 4:22 Thom 5:2		0 0 0 6 0 0	70 65 0 18 20 59	26 30 0 47 75 24	4 4 99 29 5 18	55 54 00 33 38 47	pink pink black grey grey grey
From rooftops
Luke 12:3 Matt 10:27 Thom 33:1		3 3 0	10 10 11	24 24 21	62 62 68	18 18 14	black black black

The variants indicate that both sayings have been modified. So there were few red votes. But the Fellows generally agreed that Jesus created the proverb, though not the rooftop aphorism.

The proverb is not only well-attested, it makes the type of dramatic exaggeration that is found in many genuine Jesus sayings. It is not quite true in the everyday world that everything is revealed. So this kind of claim prods people to think. Mark relates it to his own view that Jesus' parables contain hidden meanings. Thus, his version and Thomas' abbreviated version were ranked somewhat lower.

The rooftop aphorism is not so well-attested. And it is difficult to determine which interpretation is earlier. Luke's reading presupposes the link to the proverb that the editor of Q apparently invented. Yet, the point of the other versions --- telling other people to publish Jesus' private remarks --- fits the circumstances of Christian preachers after Jesus' death better than any setting in his own lifetime. Thus, both versions were voted black.

Luke 12:4-7	Matt 10:28-31
4 "I'm telling you, my friends,
don't fear those who kill the body,	28 "Don't fear those who kill the body,
and after that can do no more.	but cannot kill the soul.
5 I'll show you whom you ought to fear:	instead you ought to fear
fear the one who can kill	the one who can destroy
and then has authority	both the soul and body
to cast into Gehenna.	in Gehenna.
Believe me,
that's the one you ought to fear.
6 What do five sparrows cost?	29What do two sparrows cost?
Five bucks?	A couple of bucks?
Yet	Yet
not one of them is overlooked	not one of them will fall to the ground
by God.	without your Father's consent.
7 In fact,	30 As for you,
even the hairs of your head	even the hairs on your head
have all been counted.	have all been counted.
Don't be so timid;	31 So don't be so timid;
you're worth more	you're worth more
than a flock of sparrows."	than a flock of sparrows."

Composition

This small cluster has two parts:

• a pair of commands about fear; and
• a comparison of the value of birds and humans.

These elements were probably joined in Q; and there is no evidence that they circulated separately. But the logic that connects the two parts is artificial. The only link between them is the injunction against timidity at the end. Luke echoes the idea of numbered hairs in a different context (Luke 21:18). And later Christian writers quote the first part but not the second (see 2 Clem 5:4, Justin, Apology 19:7). Thus, the Seminar considered these sayings as separate units.

Logic

The opening commands sort out the reasons for fear. Agents of physical death are portrayed as powerless in comparison with one who consigns people to Hell. In Hebrew and early Christian sources (e.g., I Sam 2:6, Matt 5:22) that reference is to condemnation by God, not by Satan. The injunction to fear only God was a pillar of Judean tradition (Deut 6:13; see notes on Luke 4:8//Matt 4:10).

The comparison between the relative value of humans and birds, on the other hand, views God as a concerned parent who protects creatures. This idea comes from portraits of a caring Creator in Hebrew scriptures (Ps 8:3-6, 84:3). But the conclusion that ordinary people should have no one to fear was not so common.

Attribution

Whom to fear	%	Red	Pink	Grey	Black	WA	Print
Luke 12:4-5 Matt 10:28 2 Clem 5:4 Justin 19:7		0 0 0 0	10 10 0 0	20 20 15 13	70 70 85 87	13 13 05 04	black black black black
God and sparrows
Luke 12:6-7 Matt 10:29-31 Luke 21:18		25 25 7	43 36 13	18 21 33	14 18 47	60 56 27	pink pink grey

The command to fear only God comes from Moses. Those Fellows who voted pink or grey thought that Jesus, as a Jew, could have cited it to teach people not to fear death. But the majority thought that this advice was more probably intended for later Christians who faced persecution, like Q's intended audience (see notes on Luke 6:22//Matt 5:11, Luke 11:49//Matt 23:34). Both the words and the ideas are more characteristic of Christian writers long after Jesus (see 2 Pet 2:4-10) than they are of genuine Jesus sayings.

The comparison of humans and birds, however, has several signs of authenticity. It uses vivid images to make an uncommon point. And the view of God as a Father who cares even for insignificant creatures is consistent with the content of several other genuine Jesus sayings (see notes on Luke 11:9-13//Matt 7:7-11 and Luke 12:22-31//Matt 6:25-33). Similar sentiments were expressed by later Jewish teachers, however, such as this quote from the version of the Talmud compiled in the Holy Land:

[Rabbi Simeon ben Yohai] said:
"Not even a bird dies unless Heaven wills it.
How much less a son of Adam?"
      --- y Sheb 38d

Thus, this Q saying was not rated red.

Matt 10:32-33	Luke 12:8-9
	8 "I'm telling you,
32 "Everyone	everyone
who acknowledges me	who acknowledges me
in public	in public
I too	the son of Man *
will acknowledge	will acknowledge
before my Father	in front of God's
in the heavens.	messengers.
33 But	9 But
one who disowns me	whoever who disowns me
in public	in public
I too will disown	will be disowned
in front of my Father	in front of God's messengers."
in the heavens."
Matt 16:27	Luke 9:26	Mark 8:38
26 "Remember,	26 "Moreover,	38 "Moreover,
	if any of you	if any of you
	are ashamed of me	are ashamed of me
	and my message,	and my message
		in this adulterous
		and sinful generation,
the son of Man *	the son of Man *	the son of Man *
	will be ashamed of you	will likewise be ashamed
is going to come	when he comes in his glory	when he comes
and the glory of his Father	and the glory of the Father	accompanied by
	and of the holy	the holy
with his messengers,	messengers."	heavenly messengers."
and then
he will reward everyone
according to their deeds."

* Greek: ὁ ὕιος τοῦ ἀνθρώπου (lit: "the son of the human")

Sources

There are two sources for this saying. Luke 9:26 is based on Mark; Luke 12:8-9 on Q. Matthew has versions of both (Matt 10:32-33 from Q; Matt 16:27 condensed from Mark).

Variants

The Markan form threatens shame for shame. Q's version balances a threat with a promise, compensating acknowledgement as well as denial. It is unclear which version is earlier, or whether Q even mentioned "the son of Man" in this context. Matthew 10:32-33 uses the first person singular ("I") instead.

All other versions than Q present "the son of Man" as an apocalyptic figure at a future judgment. In Mark 8 he is himself the judge who comes in glory. This view is based on Dan 7 (see cameo essay on "the son of Man"), as are other "son of Man" sayings in Mark.

The Q version of this saying does not mention any "coming" of the son of Man. Instead, he acts as humanity's representative in the court of God.

Matt 10:32-33 makes it clear that Jesus is the sole intermediary between humans and God. This view is echoed by many early Christian writers. Rev 3:5 presents the promise of intercession as a saying of the risen Jesus:

"If you conquer, you will be clothed like them in white robes,
and I will not blot your name out of the book of life;
I will confess your name before my Father and before his angels."

In 2 Tim 2:12 the threat of denial is called "a sure saying" without naming a source:

The saying is sure:
"If we die will him we will also live with him;
if we endure, we will also reign with him;
if we deny him, he will also deny us;
if we are faithless, he remains faithful
for he cannot deny himself."

Luke 12:8-9 does not as clearly identify "the son of Man" with Jesus. Rather he is the heavenly mirror of people's response to Jesus on earth.

Attribution

Before angels	%	Red	Pink	Grey	Black	WA	Print
Luke 12:8-9 Matt 10:32-33 Matt 16:27 Mark 8:38 Luke 9:26 2 Tim 2:12b Rev 3:5b		6 3 6 9 9 0 0	9 9 6 9 9 9 6	18 11 3 12 12 0 3	68 77 85 71 71 91 91	18 12 11 19 19 06 06	black black black black black black black

This saying has been the center of a long scholarly debate. Some Fellows voted red or pink on the various gospel versions of it. Since Christians regularly identified "the son of Man" as Jesus, they conclude that only Jesus could have created sayings in which "the son of Man" was not on earth.

Yet no version of this saying claims that Jesus is still on earth. Indeed, Mark's allusion to being embarrassed by Jesus' words presupposes a situation, like that of Mark's own audience, in which Jesus himself is absent. Likewise, Q's reference to people forced to choose between acknowledging or denying Jesus reflects the dilemma of his followers only after his crucifixion. Thus, most of the Fellows trace these sayings to Christian preachers warning people not to desert during the duress suffered by the church after Jesus' death.

Luke 12:10	Matt 12:31-32	Mark 3:28-29	Thom 44:1-3
	31 "That is why		1 Jesus said:
	I tell you:	28 "Let me tell you:
	every offense and	all offenses and
	blasphemy	whatever blasphemies	"Whoever blasphemes
			against the Father
	will be forgiven		will be forgiven,
	the sons of Man, *	the sons of Man *
	but blasphemy	might blaspheme
	of the spirit
	won't be forgiven.	will be forgiven them.
10 "And everyone	32 And the one who		2 and whoever
who utters a word	speaks a word		blasphemes
against the son of Man *	against the son of Man *		against the son
will be forgiven;	will be forgiven;		will be forgiven,
but whoever	but the one who	29 but whoever	3 but whoever
blasphemes	speaks a word	blasphemes	blasphemes
against the holy spirit	against the holy spirit	against the holy spirit	against the holy spirit
won't be forgiven."	will never be forgiven,	will never be forgiven,	will not be forgiven,
	neither in this age	but is guilty	either on earth
	nor in the age to come."	of an eternal sin."	or in heaven."

* Greek: ὁ ὕιος τοῦ ἀνθρώπου (lit: "the son of the human")

Sources

There are three sources for this saying: Mark, Q (= Luke 12:10), and Thomas. Matthew attaches the Q form to a modified version of Mark's saying. The only point all three versions have in common is that blasphemy against the holy spirit will not be forgiven. But what constitutes such blasphemy is left obscure. And the sources differ in identifying what other offenses are forgivable.

Variations

This saying was difficult even for early Christians, as the variety of wording shows. Mark claims that every offense or blasphemy is forgivable except one: blasphemy against the holy spirit. He appends this remark to the Beelzebul controversy, in which Jesus was accused of being an agent of the principal unclean spirit (see notes on Luke 11:11-20//Matt 12:24-28). In this context, the saying acts as a sharp rebuttal to Jesus' critics. Since he presents Jesus as motivated by the holy spirit (Mark 1:10-12), Mark in effect insists that any slander of Jesus is unforgiveable. This reflects a common view among early Christians. As Paul puts it:

"I want you to understand that no one says 'Jesus be damned'
while speaking in the spirit;
and no one is able to confess 'Jesus is Lord,'
except under the guidance of the holy spirit."
    --- 1 Cor 12:3

The Q version, on the other hand, contrasts speaking against "the son of Man" with speaking against the holy spirit. While the second cannot be forgiven, the first can. To whom does this "son of Man" refer (see cameo essay on "the son of Man")? If it is humankind, then the saying echoes Judean tradition, which held that slander of humans is forgivable, while slander of the Holy One (=God) isn't.  The canonical gospels, on the other hand, regularly take the phrase "son of Man" to mean Jesus.  In this sense, Q would contradict Mark --- and Christian tradition in general: slandering Jesus could be pardoned.

Thomas complicates matters by using a Trinitarian formula rather than "son of Man." This version pardons slander against both "the Father" and "the Son." Thus, the unforgivable offense against the holy spirit is even less clear, since it is distinguished from slandering either God or Jesus.

The Didache applies this prohibition to a controversy that arose later in the church: testing the orthodoxy of Christian prophets:

"Do not test or examine any prophet who is speaking in a spirit,
for every sin shall be forgiven,
but this sin shall not be forgiven."
     --- Did 11:7

This limits the unforgivable sin to speaking against an inspired speaker while in the act of prophesying. Here, as with Paul, there is no reference to any forgivable blasphemy.

Attribution

Sins Forgiven & Not	%	Red	Pink	Grey	Black	WA	Print
Luke 12:10 Matt 12:31-32 Mark 3:28-29 Thom 44:1-3 Did 11:7b		6 0 0 0 0	15 18 15 15 9	15 15 24 9 12	65 68 62 76 79	21 17 18 12 10	black black black black black

The variety of versions and possible interpretations of this saying prevented the Fellows from agreeing on how this tradition developed. It is hard to imagine any Christian inventing a saying that tolerates, or even encourages, criticism of Jesus. So, some Fellows argued that Jesus himself must have been responsible for the elements shared by Q and Thomas (forgiveness of slander against "the son of Man" or "the son"). Others, however, thought that Mark and Q developed from common Judaic tradition that tolerated criticism of humans but not God. Still others held that it originated as a rule for the early church (as in Paul or the Didache) and was only later ascribed to Jesus. In any case, most Fellows did not find it distinctive enough to include in the data base of genuine Jesus sayings.

Matt 10:19-20	Luke 12:11-12	Mark 13:11
19 "And when they	11 "And when they make you	11 "And when they
	appear in front of synagogues
lock you up,	and haul you up	take you away
	before rulers and authorities,	to turn you in,
don't worry about how	don't worry about how	don't be worried about
	or in what way
you should speak	you should defend yourself
or what you should say.	or what you should say.	what you should say.
		Instead,
		whatever occurs to you
		at the moment,
		say that.
20 For it's not you		For it's not you
who is speaking		who are speaking
but your Father's spirit	12 The holy spirit	but the holy spirit."
	will teach you
	at that very moment
speaking through you."	what you ought to say."
	Luke 21:14-15
	14 "So make up your minds
	not to rehearse your defense
	in advance,
	15 For I will give you
	the wit and wisdom
	which none of your adversaries
	will be able to resist
	or refute."

Sources

Luke has two versions of this advice to people facing arrest and interrogation by Jewish and Roman authorities. Luke 12:11-12, like Matt 10:19-20, is in Q's context; Luke 21:14-15 is in Mark's. No two versions are exactly alike. Despite their differences in wording, however, all urge spontaneity by promising an inspired defense.

Attribution

Spirit on trial	%	Red	Pink	Grey	Black	WA	Print
Luke 12:11-12 Matt 10:19-20 Mark 13:11 Luke 21:14-15		3 3 0 3	10 10 17 6	10 20 17 16	76 67 67 74	14 17 17 13	black black black black

Jesus' followers faced arrests and trials only after his crucifixion. All of these sayings have been shaped by these later events. Some Fellows thought they could be based on advice by Jesus to speak spontaneously in any situation. But the majority regarded the focus on defense as indication that the threat of persecution was current. Since that became the case only after Jesus himself was long gone, this advice was not accepted by the Seminar as reliable evidence of something he probably said.