03_Biblica_Foster_Layout 1 08/07/13 12:56 Pagina 386 03_B 386 PAUL FOSTER 3. The Gentiles in Q In the Lukan version of the Q sermon (Q 6.20-38, 41-49) Luke pre- sents a series of three rhetorical questions (Lk 6,32-34) which contrast the types of behaviour that are to be exhibited by adherents to this teaching over against the practices seen as characterizing “sinners”, οἱ ἁµαρτωλοί, in each of the three questions. By contrast, Matthew may have retained more closely both the structure and terminology of the Q form of this tradition with his less stylized twofold comparison be- tween the differentiated groups of tax-collectors, τελῶναι, and Gentiles, ἐθνικοί (Matt 5,46-48) 57. Therefore, given the likelihood that the orig- inal wording of Q 6.34 contained the phrase, οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν, as a negative example of lending practices 58, it must be determined what this says about the attitude of Q towards Gentiles. This characterization is obviously not a positive representation of Gen- tile practices, but it functions more as a proverbial caricature than a clearly articulated theological statement about the attitude towards Gentiles 59. It would, however, be somewhat strange in a saying that castigates both restricted lending and greeting practices if the negative proverbial example of Gentile practice in these areas were seen to le- gitimate a reciprocal rejection of Gentiles and tax-collectors. In fact precisely the opposite is the case. The negative practices of these groups are to be countered by an inclusive community that both lends and greets all people without restriction. This abstract reference to Gentiles gives way to a more concrete example of attitudes towards Gentiles in the story of the centurion’s servant (Q 7.1, 3, 6-9). The commendation of the centurion that is the climax of the story contrasts the faith of this Gentile with the lack of Fleddermann likewise sees Luke as involved in the heavier redaction 57 of the Q tradition at this point. He states that “Luke blurred the distinction between the two examples by using “sinners” in both” and that he “expanded the section … by adding a third example”. FLEDDERMANN, Q: A Reconstruc- tion and Commentary, 291. Marshall adopts a similar view and argues that Luke’s alteration of 58 ‘Gentiles’ to ‘sinners’, ‘is again a change for the benefit of Gentile readers.’ I.H. MARSHALL, The Gospel of Luke. A Commentary on the Greek Text (NIGNT; Grand Rapids, MI 1978) 263. As Nolland observes, “‘Gentiles’ is used in a typically Jewish way, call- 59 ing up Jewish negative stereotypical images”. J. NOLLAND, The Gospel of Matthew (NIGTC; Grand Rapids, MI 2005) 271. © Gregorian Biblical Press 2013 - Tutti i diritti riservati