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.
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“SEEK HIS KINGDOMâ€
creation†50. The idea that the “kingdom†in Q 12,31 can be seen as a
“new creation†or “a restoration of creation†is supported by Luke’s
description of Jesus’ ministry coinciding with the year of God’s grace,
or Jubilee (Luke 4,16), the year in which men don’t need to work,
but can live on the Lord’s blessing. Q 12,22-31 also “shows several
structural similarities to Gen. 2-3†. In Q, “there is no compulsion to
procure one’s own sustenance. The exhortation points in a direction
opposite to the curse in Gen 3,17-19â€, that man will live on what the
earth provides with “grief †(λÏπη).
Human labor to gather earthly “treasures†and possessions is op-
posed to God’s will; human anxiety over food and clothing is also
opposed to seeking God’s kingdom and will. This is a lack of faith in
God’s providence. God is the one who provides. The “one called to
be a disciple is provided for independently of his work, as in paradise,
according to Gen. 2†. David Mealand has drawn attention to “Para-
disial†elements in Q 12,22b-31, noting that it is “not unreasonable
to see a connection between the expectation of the Reign of God and
that of a return to the condition of Paradiseâ€. Since “the need to worry
about clothing, and the need to work for food came after the Fall†in
Genesis, Jesus’ saying “seems to disregard the emphasis on the fallâ€,
and demonstrates “a simple dependence on God characteristic of Par-
adisial conditions†51. This “tentative conclusion†can now be sup-
plemented by further analysis of the christologies of Q.
III. The (Adamic) Wisdom and Christology of Q 12,22b-31
The following christological profiles can be identified in Q: (1)
an early [proto-] Wisdom christology; (2) “son of man†traditions,
(indirectly correlated to the “coming oneâ€), with hints of [subver-
sive] messianism; and (3) “Son of God†traditions, some of which
may correspond to the kingdom of God just surveyed and yield
clues to the literary identity and role of the figure who “proclaimsâ€
the “good news†of this wisdom. Let us briefly review.
50
AGRELL, Work, Toil and Sustenance, 80-81.
51
MEALAND, “‘Paradisial’ Elements in the Teaching of Jesusâ€, 179, 182.