Luke's version seems more elaborated and less original than Matthew's. Luke certainly would not have substituted the comparatively colorless word διαμερισμόν for μάχαιραν if this latter had stood in his source. Without the hypothesis of the two recensions this section would have to be assigned to totally different, perhaps oral, sources. διαμερίζω is used once by Mark, and Matthew and Luke have both copied it from him in that connection. Neither Matthew nor Mark uses the word again; Luke uses it in five other places in his Gospel, including the section now under consideration. As he uses it but twice in Acts, it seems more likely to have been found in his source than to have been here inserted by him. This would tell strongly against the supposition that Matthew and Luke are here working over an identical source; in other words, it would remove this section from simple undifferentiated Q. Only the general character of the material, its close resemblance in meaning in the two Gospels, and its proximity in each Gospel to other Q material, can justify its assignment to QMt and QLk--and then, even, with uncertainty. CONDITIONS OF DISCIPLESHIP (Mt x, 37-39; Lk xiv, 26-27; xvii, 33) Luke's statement is much stronger, and so presumably older, than Matthew's. Wellhausen says Matthew has been "refined out of Luke." In Matthew, the two sayings about taking up the cross, and about finding and losing one's life, follow each other; in Luke, at this place, they are separated by more than three chapters. But both Matthew and Luke give both of these sayings a second time, and the second time the two sayings are continuous in both, as they also are in Mark, from whom they are taken. The facts seem therefore to have been that Matthew and Luke each took both of these sayings from two sources; that in Mark the two sayings occurred together; that in Luke's recension of Q (at least), they were separated; that they were probably separated in Matthew's Q also, but he has combined them according to his habit, helped here by the recollection of the continuity of the two sayings in Mark. The substitution of "who seeks to find his soul" for the simpler form "who finds his soul" might easily be ascribed to Luke; it is in the interest of logicality. But it is quite unlike Luke to have added from oral tradition, or to have inserted from any other written source, so much matter of his own as is found in his vs. 26. The section is therefore assigned to QMt and QLk. "HE THAT RECEIVETH YOU" (Mt x, 40; Lk x, 16)