03_Biblica_Foster_Layout 1 08/07/13 12:56 Pagina 384 03_B 384 PAUL FOSTER according to Q, showy displays of religiosity are made by Pharisees before Jewish co-religionists. At worst, if the reference to synagogues is part of Q 12.11, they are places to which Q believers are brought unwillingly in order to be examined by adversaries. 2. The Law There are two references to νόµος in Q, both of which occur in Q 16.16-17, a passage that is notoriously difficult to interpret. These two verses appear to combine sayings about Torah that stand in considerable tension. On the one hand Q 16.16 appears to present the law as part of a bygone era which was brought to a close with the preaching of John. By contrast Q 16.17 advocates an ongoing role for the law, although the manner of the continuance of the law for Q believers is not explicitly articulated. The fact that Matthew presents these two traditions as being separate (Lk 16,16 = Matt 11,12 and Lk 16,17 = Matt 5,18) raises the issue of whether Luke intentionally juxtaposed these originally competing perspectives, or if they came to the Third Evangelist as a unit (perhaps in com- bination with Q 16.18) and it was Matthew who recognized the ten- sion and separated these two verses 51. Notwithstanding the history of transmission of these two refer- ences to the law, the fact that Q could preserve such competing per- spectives, whether in close connection or at some remove, makes it extremely difficult to summarize the attitude of Q and those that read it towards the Torah. If, as is perhaps the more commonly accepted view, Q 16.16-18 formed a unified sequence of traditions in Q 52, then this could possibly present a view of the law with a series of correc- tives. Q 16.16a puts forward the proposition that the law and the prophets only held sway until the time of John who is the final repre- sentative of the old order 53. The identity of those who visit violence The case for the original unity of these sayings in Q is supported by a 51 number of scholars. For further discussion see P. FOSTER, Community, Law and Mission in Matthew’s Gospel (WUNT 2.177; Tübingen 2005) 167-168; FLEDDERMANN, Q: A Reconstruction and Commentary, 781-792. TUCKETT, Q and the History of Early Christianity, 407; KLOPPENBORG, 52 The Formation of Q, 79. Heil’s assertion that Q places John in the era of the kingdom is difficult 53 to sustain. C. HEIL, Lukas und Q. Studien zur lukanischen Redaktion des Spruchevangeliums Q (BZNW 111; Berlin – New York 2003) 125-126. © Gregorian Biblical Press 2013 - Tutti i diritti riservati