Biblica_1:Layout 1 21-11-2011 12:59 Pagina 402 402 SIMON J. JOSEPH to worry about their needs, because God will supply them 46? The message seems to be that “‘God will provide’ without human labor” 47. The admonition of the collection is to trust in God’s providence. Yet the introduction of the “kingdom” at the climax indicates that seek- ing the kingdom is the critical factor in receiving God’s providence. Q 12,31 transforms what could be interpreted as a simpler, “sapiential” saying into an eschatological tradition. We might even want to ques- tion whether the simple assertion of God’s providence without quali- fication or effort or requirement could be considered “traditional wisdom” at all. The point here is “devote your life to the Kingdom of God” 48. Q contrasts trust in God with the ways of the “nations”, which worry about their needs, and insists that needs “come to us as God’s gift” when the kingdom is a “constant consideration” 49. Jesus gives specific instructions (“seek”) on how to receive God’s providence. God loves his sons and daughters and will provide for them, provided that they seek to have God “reign” over their lives, and have total trust he will do so. The present tense orientation of ζητεῖτε (“seek”) indicates that the “kingdom” is accessible in the pres- ent (otherwise we could not seek it), as does Q 17,21’s insistence that the kingdom can be found “within”. The “kingdom” should not be de- fined in an exclusively futuristic sense: the “reign of God” is a “way” of being. God’s providence is certainly a biblical theme (Gen 3,29; Ps 104,14, 145,15-19, Ps Sol 5,10), but there is a tension between prag- matic sapiential ideas about work, Genesis’ account that humanity would only earn its daily food through labor, and Q’s vision of God’s universal providence. The “kingdom” can be seen, not as a catastrophic event nor as a politico-religious empire, but rather as a symbol-metaphor for God’s original intention for human-divine relationship. G. Agrell notes that the “kingdom” can be seen “as something not totally new, but a re- instatement, or a deliverance from the curse which has come over 46 D.A. HAGNER, Matthew 1-13 (WBC 33A; Dallas, TX 1993) I, 166- 167; F.W. BEARE, The Gospel According to Matthew. A Commentary (Oxford 1981) 185. 47 C.G. MONTEFIORE, The Synoptic Gospels (London 1927) I, 111-112. 48 E. SCHWEIZER, The Good News According to Matthew (Atlanta, GA 1975) 164-166. 49 J. NOLLAND, Luke 9:21-18:34 (WBC 35B; Dallas, TX 1993) 695-696.