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12:33 display rules and implications. The generation or attraction of variant positive and negative rules and implications leads naturally to different emphases within the elaboration of the reasoning. Second, the Matthew 7 version contains aspects of both the Lukan and Thomasine version. Matt 7:16b, 18 combines a variant version of GTh 45:1a with a variant version of Luke 6:43. This must have occurred through use by Luke, Thomas, and Matthew of Q material in an interactive oral/written environment. Third, each gospel develops the reasoning in a variant manner. Luke develops the reasoning in a christological manner: in Luke 6:46-47, 49 Jesus speaks as the authoritative Lord whose words must be obeyed or calamity will come. Matthew develops the reasoning agonistically in an environment of the end-time: on the one hand in relation to false prophets (7:15-20) and on the other hand through challenge-riposte (12:24, 34, 36-37) that uses the day of judgment as a special means of shaming Pharisees (12:36). Thomas, in contrast, places the logion in a section that begins with the disciples asking Jesus, "Who are you to say these things to us?" (43:1) and ends with Jesus telling them, "If they ask you, 'What is the evidence of your Father in you?' say to them, 'It is motion and rest.'" (49:3). In other words, Jesus answers their question by diverting the discussion from himself to them and people they are like (Jews [43:3], people who blaspheme [44], bad people [45], people from Adam to John the Baptist [46], people who try to serve two masters [47], people who make peace with each other [48], people who are alone and chosen [49], and people who ask them where they come from [50]). The entire section in Thomas, then, engages the reader in a series of comparisons of various people with disciples who wonder who Jesus is to say these things to them. In the midst of the comparisons, reasoning about grapes, figs, thorns, and thistles is part of an argument from analogy that explains the nature not only of good and bad people but of disciples who do and do not understand who Jesus is. But this understanding of Jesus is not so much christological or eschatological as it is cosmological and epistemological. As we will see below, in Thomas Jesus knows he is from the place of light. The disciples also are from the place of light, but they do not understand this. Jesus' coming from the place of light, then, is not exceptional. Only his knowledge of it is. Gospel of Thomas 47:1-5 The second logion after GTh 45 contains a series of six instances of conventional wisdom: 47 1Jesus said, "A person cannot mount two horses or bend two bows. 2And a servant cannot serve two masters, or that servant will honor the one and offend the other. 3No person drinks aged wine and immediately desires to drink new wine. 4New wine is not poured into aged wineskins, lest they break, and aged wine is not poured into a new wineskin, lest it spoil. 5An old patch is not sewn onto a new garment, for there would be a tear." The reasoning in this logion is based on unsuccessful experiences in the world. This means that they present descriptions and explanations in a negative mode. Like GTh 45, the reasoning presents negative statements, some which are supported by rationales and |