Simon J. Joseph, ««Seek His Kingdom»: Q 12,22b-31, God’s Providence, and Adamic Wisdom.», Vol. 92 (2011) 392-410
In Q 12,22b-31, a kingdom-saying functions as the climax to a sapiential collection, but it is not self-evident that this message is sapiential. Q 12,31 uses traditional wisdom structures and forms to advance what appears to be an «eschatological» message. In this study, I re-examine the nature of the wisdom in Q 12,22b-31 and argue that the theme of God’s providence can be understood in relation to eschatological ideals of the restoration of creation and a «Son of God»/Adamic christology.
Biblica_1:Layout 1 21-11-2011 12:59 Pagina 396
396 SIMON J. JOSEPH
Generally, the expression refers to the belief that God was the
king of Israel. The phrase is also linked to traditional ideas of royal
ideology and divine kingship. The idea that God was “king†is fairly
widespread in contemporary Jewish literature, particularly in the
Dead Sea Scrolls (1QM 12.7; 6.6; 4Q491 11 ii 17; 4Q252 1 5.3-4;
4Q521; 4Q400 1ii1, 4Q400 1ii3, 4Q401 14i6). The idea that Jesus
proclaimed the arrival of the kingdom of God is consistent with con-
temporary Jewish culture. The announcement of the long-awaited
and now imminent arrival of the reign, rule or kingdom of God in
first-century Judea and Galilee would indeed have sounded like a
revelation of the end-time.
The temporal nature of the “kingdom†has long been debated. Was
it to arrive in the near future 18? Or was it already present 19? Or was
it somehow both 20? Some passages seem to confirm that Jesus re-
ferred to the kingdom as a heavenly, transcendent realm to be entered
at death (Mark 9,47; 10,17-22; Matt 7,21) . Others suggest that the
kingdom will be made manifest on earth in the future as a divinely
transformed human society 21. Still other passages refer to the king-
dom as imminent in the near future (Mark 1,15, Matt 10,7, 16,28,
Luke 9,27, 10,9; Q 11,2; Q 6,20-23; Q 13,28-29; Matt 10,23, Mark
9,1, Mark 13,30). There are also passages where the kingdom is de-
scribed as being present (Luke 17,20, Matt 12,28, Luke 1,20, 1,2-6).
The “kingdom†appears eleven times in Q (Q 6,20; 7,28; 10,5-
9; 11,20; 11,52; 12,31; 13,18-19; 13,20-21; 13,29-28; 16,16; 17,20-
21). It is the central theme of Q’s theology and forms the basis of
Kingdom of God in the Synoptic Tradition (Gainesville, FL 1970); W.G.
KÃœMMEL, Promise and Fulfillment. The Eschatological Message of Jesus (SBT
23; London 1957); G.E. LADD, “The Kingdom of God – Reign or Realm?†JBL
81 (1962) 230-238; N. PERRIN, Jesus and the Language of the Kingdom. Symbol
and Metaphor in New Testament Interpretation (Philadelphia, PA 1976).
18
A. SCHWEITZER, The Quest of the Historical Jesus. A Critical Study of
its Progress from Reimarus to Wrede (New York 1910).
19
DODD, The Parables of the Kingdom, 34-110; G. B. CAIRD, The
Language and Imagery of the Bible (Philadelphia, PA 1980) 243-271; J.P.
MEIER, A Marginal Jew (New York 1991) II, 398-506; N.T. WRIGHT, Jesus
and the Victory of God (London 1996) II, 320-368.
20
KÃœMMEL, Promise and Fulfillment; PERRIN, Jesus and the Language of
the Kingdom, 29-34.
21
E.P. SANDERS, The Historical Figure of Jesus (London 1993) 173-178,
esp. 174.