Humanity and Death in Wisdom of Solomon as Reflected in its Use of Gen 1-3
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To meet the need to study Second Temple Jewish literature in its own right, the present article seeks to explore Wisdom of Solomon with particular attention to its view of anthropology and mortality presented in relation to Gen 1-3. Wisdom’s view of humanity is grounded in its reading of Gen 1–3. Wisdom reads Gen 1-2 as the story of Adam the father of humanity and also as the revelation of God’s vision for humanity. This vision did not include mortality, and according to Gen 3, “death” intruded into God’s created world only through the sin of Adam instigated by the “devil” (the serpent in the Garden of Eden). God’ creational purposes for humanity, however, will find ultimate fulfillment in the eschatological exaltation of Israel. A key to understanding Wisdom’s view of mortality is its use of the term, “death.” “Death,” in Wisdom, refers to both the earth-bound destiny decreed by God (Gen 3:19) and applied to all of Adam’s descendants, and the murderous deaths of the righteous by the subsequent human “devils” like Cain. “Death” then, with the “devils” behind it, is not a tolerable phenomenon but an aberration in God’s created order and a challenge to God’s justice. God’s solution for “death” consists in his eschatological readjustment of the postmortem destiny of the righteous and the wicked: the righteous are restored from death through resurrection and exaltation in God’s presence whereas the wicked suffer the ultimate death of remaining bound in Hades away from God.
Abstract
To meet the need to study Second Temple Jewish literature in its own right, the present article seeks to explore Wisdom of Solomon with particular attention to its view of anthropology and mortality presented in relation to Gen 1-3. Wisdom’s view of humanity is grounded in its reading of Gen 1–3. Wisdom reads Gen 1-2 as the story of Adam the father of humanity and also as the revelation of God’s vision for humanity. This vision did not include mortality, and according to Gen 3, “death” intruded into God’s created world only through the sin of Adam instigated by the “devil” (the serpent in the Garden of Eden). God’ creational purposes for humanity, however, will find ultimate fulfillment in the eschatological exaltation of Israel. A key to understanding Wisdom’s view of mortality is its use of the term, “death.” “Death,” in Wisdom, refers to both the earth-bound destiny decreed by God (Gen 3:19) and applied to all of Adam’s descendants, and the murderous deaths of the righteous by the subsequent human “devils” like Cain. “Death” then, with the “devils” behind it, is not a tolerable phenomenon but an aberration in God’s created order and a challenge to God’s justice. God’s solution for “death” consists in his eschatological readjustment of the postmortem destiny of the righteous and the wicked: the righteous are restored from death through resurrection and exaltation in God’s presence whereas the wicked suffer the ultimate death of remaining bound in Hades away from God.
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