The Pastoral Purpose 89 e{toimoi, o{ti h/| ouj dokei'te w{ra/ oJ uiJo;" tou' ajnqrwvpou e[rcetai, affirms two related “truths” that need to be communicated. First, the return of the Son of Man is viewed as certain. The present tense of e[rcetai here providing the sense of an imminent return which can be spoken of as if it were already in progress. Second, although certainty about the return is given, the timing is uncertain. This uncertainty is the basis of the hortatory imperative that opens the saying, “be prepared”. Thus the response to the certainty of the return of the Son of Man is not complacence or inaction, but preparation. Although there is debate concerning whether the preceding material in Lk 12,35-38 belonged to Q, there is little doubt that the immediately following material (Q 12,42-46) did. Thus Tuckett observes, [Q] 12.40 coheres extremely closely with 12.42-46 in terms of subject matter: both concern the unexpected return of the ‘SM’ (12:40)/the master (kuvrio") of the story (12:42-46) which will involve potential disaster for those who are unprepared (29). In graphic terms the following parable envisages lack of preparedness in terms of a slave who abuses his fellows during the absence of the master. The fate that awaits such a one appears disproportionate to the offence, but consequently emphasizes the perceived seriousness of that offence. In relation to the use of Son of Man terminology in this context Fitzmyer suggests “the title is being used to depict him in his role as judge of human life” (30). Yet judgment language is not found in Q 12,39-40, although admittedly there are acts of vengeance in Q 12,46. In fact, in a striking metaphor, in Q 12,39-40 the Son of Man is compared to a burglar whose unannounced arrival demands concentrated watchfulness. The last example of future-oriented Son of Man sayings occurs in Q 17,23-35. Here the emphasis falls upon the events that will surround the return of this figure and stylistically the author links this material by repeating the Son of Man title (Q 17,24.26.30). Moreover, as Fleddermann states, “the threefold repetition of the clause ‘so will be the day of the Son of Man’, and the catchword ‘day’ (hJmevra) bind the examples together” (31). The first example states that in contrast to false reports, the actual coming will be indisputable, for it will be as brilliant and visible as lightning (Q 17,24). This statement stands as a corrective to rumours and false expectations about the coming of the Son of Man. The so-called rumours’ saying of Q 17,23 concludes with an injunction against being convinced by such suggestions (32). By contrast the immediately following lightning saying in Q 17,24 declares that the return will not be gradual or progressive, but decisive and instant. Pastorally this warns readers of Q against being caught up in speculations surrounding predictions of return since these are seen as futile because the parousia is presented an event that cannot be missed. (29) C.M. TUCKETT, Q and the History of Early Christianity (Edinburgh 1996) 251. (30) FITZMYER, The Gospel according to Luke, II, 986. (31) FLEDDERMANN, Q: A Reconstruction and Commentary, 830. (32) The exact wording of Q is somewhat difficult to determine at this point. Fleddermann, (Q: A Reconstruction and Commentary, 827) prefers the Matthean form mh; pisteuvshte (Matt 24,26), whereas The Critical Edition of Q (502) tentatively adopts the Lukan form h; ajpevlqhte mhde; diwvxhte (Lk 17,23).