Q, the First Writing about Jesus

Ra

• Publisher: Wipf and Stock
• Year: 2016
• eBook ISBN: 9781498283878
• Topic: Theology & Religion
• Subtopic: Religion

This book shows readers the formation of Q by exploring how the texts were subjected to redaction four times. As author Yoseop Ra demonstrates, the first redaction of Q conveys the words and deeds of the historical Jesus and then the rest of redactors imposed their own theological interpretation to the words and deeds of Jesus. His argument will provide readers with a fresh look on how the earliest "Jesus movement" was formed in the thirties of the first century CE.Q is a hypothetical document extracted from the common source between Matthew and Luke. Thus, it is not easy to distinguish the different layers of redaction embedded in Q. However, form critical, redaction critical, composition critical, and socio-historical approaches to it makes readers separate the four layers of redaction from Q. Each layer will show how the disciples of Jesus moved from the countryside to Jerusalem via some rural cities expanding their boundary.

Part 1

The First Redaction and Later Addition

As mentioned in the prologue, Q can be divided into three sections according to the role of Jesus. The first section is composed of Q 3:2—7:35 focusing on the ministry of John and Jesus. However, it can be divided into three parts: the ministry of John (3:2–17), the ministry of Jesus (3:21—7:10), and Jesus and John (7:18–35). Although the first redaction of Q is mostly found in this section, it also includes the texts added by later redactors. In other words, they inserted their texts into the first redaction on purpose. As a result, my study will show how the first section was composed by redactors. Form critical, redaction critical, and composition critical approaches will be used to separate four layers of redaction in the first section. Then, the first redaction will be isolated. It will be seen that the radical instruction was delivered regarding the repentance for the preparation of impending wrath and the reciprocal relationship among human beings. As a result, it can be said that the texts of the first redaction stand for the words and activities of the historical John and Jesus. However, we will be surprised by its smaller amount of texts than we generally expected.

1

The Ministry of John

The first section of Q begins with the debut and proclamation of John in Q 3:2–17—that is, the first part. It primarily describes the ministry of John who proclaimed the preparation for the way of God and the fruit worthy of repentance. The first part provides the sources for the first redaction; of course, it will also show some texts inserted by later redactors. When the texts of the first redaction are isolated, its theology will be revealed. The first redactor described John as a servant of God for the impending wrath of God.

A. The Debut of John (Q 3:2–4)

The title of Q has been missing. When Mark, Matthew, and Luke used Q as their source, they did not need to preserve it. Thus, no clue is left to trace the title of Q. As a result, the debut of John appears first in Q 3:2–4 (Luke 3:2–4; Matt 3:1–3, 5–6).42 Although his origin has been unknown, Q describes that John appeared in the wilderness of the Jordan. The fact that John was introduced earlier than Jesus implies that John was more important than Jesus when this text was written. Probably, he was the primary leader. Nevertheless, his origin was probably not important to his followers when the redactor collected the words of John for the first time.

Q describes John working in the wilderness of the Jordan. Although its exact location has not been known, wilderness used to be the place of God’s trial and salvation according to the Jewish tradition. For instance, Moses had led the Israelites to the wilderness and wandered for forty years enduring God’s trial before they crossed the River Jordan. In addition, Elijah had spent forty days in the wilderness before he reached Mount Horeb and heard the voice of God. Later, Elijah also crossed the River Jordan before his ascension. Of course, it is to be admitted that Elijah was described under the light of Moses in the wilderness. In a similar manner, it seems that the Jewish tradition serves a mirror for the description of John in Q. In this way, he was defined as a servant of God who brought the divine salvation. Then, it can be said that the redactor of this text tried to describe the coming of a new era for the salvation of God through John from a typological perspective.

According to Q, John proclaimed the repentance of sins and asked people to be baptized. Baptism is inseparable from repentance of sins which was an important element for the righteousness before God. Then, it can be said that baptism was performed as a religious ritual among the crowds who approached John. They seemed to regard baptism as a means of cleansing their sins after repentance.43 It is, however, not clear whether baptism was performed once in a life or occasionally. In addition, its origin has not been known, either.44 John was probably the first person who performed baptism as a religious ritual.

Q introduces the role of John. For this, Q cites a verse from Isa 40:3; in other words, John is described in the fashion of Isaiah the prophet.45 Having quoted Isaiah directly, Q describes John as a servant of God who prepared the way for the Lord in the wilderness.46 The Lord is none other than YHWH in this text. It is interesting to observe that Isaiah the prophet played the role of mirror...

Table of contents

• Preface
• Abbreviations
• Prologue
• Part 1: The First Redaction and Later Addition
• Part 2: The Second Redaction and Later Addition
• Part 3: The Third Redaction and Later Addition
• Part 4: The Fourth Redaction
• Epilogue
• Bibliography