Olegs Andrejevs, «Reexamining Q2: Son of God Christology in Q’s Redactional Layer.», Vol. 97 (2016) 62-78
This essay analyzes three important Christological texts in the reconstructed synoptic sayings source Q: 4,1-13 (the temptation legend), 6,20b-49 (the Q sermon) and 10,21-22 (the thanksgiving of Jesus). According to the current consensus in Q studies, these texts belong to three different compositional strata and reflect different theological concerns. I coordinate them in the document’s redactional layer (Q2), demonstrating their compatibility on literary-critical and traditionhistorical grounds. My hypothesis is that these texts provide the necessary Christological framework for Q2’s depiction of Jesus as the messianic Son of Man and Lord by stressing his identity as God’s unique Son.
reexAMINING Q2: SoN oF God CHrISToLoGy 69
composition the Q group had suffered rejection in those towns. The
unannounced shift in form, tone and address from the missionaries
(10,2-12.16) to the group’s Galilean opposition (10,13-15) signals the
presence of a redactional hand quite clearly. The speech then shifts
back to the missionaries and Q1 material in 10,16. Following 10,16
we encounter the second Q2 interpolation, the thanksgiving 10,21-22
in which Jesus can be seen expressing gratitude not only for the Q
group’s privileged status as the sole recipients of God’s revelation but
more importantly for the group’s failure to convince their opposition.
Finally, a beatitude blessing those who witness the presently unfolding
events (10,23-24) concludes the speech; this closing unit could have
originated in either compositional layer 21. After this point, the recon-
structed Q text moves to the Lord’s prayer (11,2-4), leaving the
themes of the mission and its failure behind and thereby marking the
beginning of a new section.
It seems clear enough that the apologetic outlook of 10,21-22 is
not compatible with the instruction found in 10,2-12.16. In Q1, the
author appeared to have anticipated a swift mission (10,4) which was
to act as the precursor of the eschatological harvest in that the group’s
recipients would effectively decide their own fate by either accepting
or rejecting the missionaries (10,2.5-12) 22. In 10,21-22, however, the
group’s apparent rejection in Galilee receives a rather unexpected
legitimization: the opposition was never expected to understand and
accept the mission’s proclamation. Instead, the Galilean failure
(10,12-15) is interpreted as a predetermined outcome, a part of God’s
plan. According to that logic, the mission’s objective (to offer its
recipients a choice) never stood a chance — a direct contradiction of
the Q1 outlook.
clearly belongs with the preceding material rather than with the woes. A more de-
tailed discussion of its compositional origin falls outside the scope of this essay
and must be undertaken elsewhere.
21
Because of its obviously secondary attachment to 10,21-22, it is extremely
difficult to determine whether 10,23-24 belongs with (Q1) 10,2-11.16, or with
(Q2) 10,12-15.21-22. A good argument could be made either way. Q 10,23-24
does not engage the motif of the mission’s rejection which underscores the
previous Q2 interpolation in 10,12-15. Instead the beatitude employs a positive,
optimistic tone similar to the one detected in the Q1 mission instruction (10,2-
11.16). For that reason I lean toward retaining 10,23-24 in Q1.
22
d.C. ALLISoN, Jr., The Intertextual Jesus. Scripture in Q (Harrisburg, pA
2000) 145-147; A.d. JACoBSoN, The First Gospel. An Introduction to Q (Sono-
ma, CA 1992) 143-148, esp.147-148; KLoppeNBorG, Formation, 236.