Allusions to
Isa 52-53 in Wis 2 and 5
The emphasis
on the unjust actions of the wicked against the righteous man in Wis 2 and 5
provide a natural connection to the similar experiences of the Servant in Isa
52–53. It is in these sections where we find the highest concentration of
allusions to the fourth Servant Song, even though verbal agreement is rare. The
following is a list of potential allusions to Isa 52–53 in Wis 2 and 5,
followed by some brief observations on recurring patterns and emphases.
1. Wis 2:12
(Isa 53:11): both figures are called the “righteous one” (δίκαιος).
2. Wis 2:13
(Isa 52:13): both figures who suffer at the hands of enemies are described as
πᾶις (of God).
3. Wis 2:14
(Isa 53:2): the πᾶις is described as one whose appearance is repulsive – his
oppressors do
not even want to look at him.
4. Wis 2:16
(Isa 52:13; 53:11): the πᾶις is accused by the wicked of claiming God as his
father,
emphasizing the relationship between the righteous man and God over against
that of his
adversaries.
5. Wis 2:19–20
(Isa 53:7–9): the righteous man’s defining characteristics of gentleness
and patience
are challenged by his enemies, as he is given a shameful death.
6. Wis 2:21
(Isa 53:4): the reasoning (λογίζομαι) of his enemies against him is determined
faulty.
7. Wis 2:21
(Isa 53:6): those who oppose God’s Servant/righteous man have “gone
astray” (ἐπλανήθησαν).
8. Wis 5:1
(Isa 52:13): the Servant’s/righteous man’s lowly position will not last
forever.
He will be
lifted up (Isaiah) and stand in the presence of his enemies (Wisdom).
9. Wis 5:1
(Isa 53:4): the one exalted was the same one who was abused by his enemies.
10. Wis 5:2
(Isa 52:14, 15): the enemies of the righteous man will be amazed when he is
saved.
11. Wis 5:3–4
(Isa 53:3–4, 10): the wicked recall how they derided the righteous one and
withheld honor
from him, even as they realize they were wrong.
12. Wis 5:5
(Isa 53:12): the Servant/righteous man will be allotted a reward for his
commitment
to God.
13. Wis 5:6–7
(Isa 53:6): in the confessions of the enemies, they acknowledge that they
have “gone
astray” (ἐπλανήθημεν) from “the way of truth/the Lord” (ὁδοῦ ἀληθείας
… ὁδὸν κυρίου,
Wis) or while going their own “way” (τῇ ὁδῷ, Isa).
14. Wis 5:8–13
(Isa 53:9): wickedness is tied to wealth in both passages. While the Servant
identifies
with the poor and afflicted, his enemies (wrongly) identify him with the
wicked and the
rich (Isaiah). The righteous man’s enemies, however, reflect upon the
emptiness of
their investment in arrogance and wealth.
It is
interesting to note that many of the allusions to Isa 52–53 in Wis 2 and 5 are
descriptive in nature, focusing on either the physical or spiritual
characteristics of the Servant/righteous man. Both figures have appearances
that are repulsive to their enemies. Both are mocked for what should be
considered admirable qualities (gentleness and patience), but in the skewed
worldview of their persecutors, these are regarded as signs of weakness and
shame. This is because the wicked have “gone astray” – they are not following
the ways of God and therefore cannot and will not judge rightly. In both texts,
the protagonist’s relationship with God is called into question by his enemies.
This is ironic, as it becomes clear at the end of these sections that the Servant/righteous
man was indeed a πᾶις of God since both are vindicated in the presence of their
enemies, as is indicated by the confessions from the mouths of the wicked
themselves. (Holly J. Carey, “The Servants in Wisdom of Solomon,” in Isaiah’s
Servants in Early Judaism and Christianity: The Isaian Servant and the Exegetical
Formation of Community Identity, ed. Jacob Stromberg and Michael A. Lyons [Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe 554; Tübingen: Mohr Siebeck, 2021], 125-26)
Allusions to Isa 52-53 in Wis
1-6
There are a number of allusions
to Isa 52–53 in the larger context of the first section of Wisdom (1–6), but
particularly in the section between the two monologues of the wicked concerning
the righteous man they persecuted (Wis 3–4). As mentioned earlier, these
chapters are from the narrator’s perspective, offering thoughts on the futility
of the wicked’s reasoning and actions. These too have a profound impact on Wis
2 and 5, as they reflect upon what the wicked have (falsely) reasoned in Wis 2,
and because they help to set the stage for their admittance of guilt in Wis 5:
1. Wis 3:2–3 (Isa 53:4): the
Servant is hurt at the hands of enemies who follow their own
reasoning (λογίζομαι).
2. Wis 3:2–3 (Isa 53:4, 8): the
affliction of the Servant/righteous man is reiterated.
3. Wis 3:6 (Isa 53:7–10): the
lives of the Servant and the righteous man are understood
as an offering.
4. Wis 3:9; 4:15 (Isa 52:13):
those who are the Lord’s can find comfort in his acts on
their behalf.
5. Wis 3:13–4:6 (Isa 53:2, 10):
the problem of the sterility and premature death of the
Servant/righteous man is overcome
in vindication.
6. Wis 4:19 (Isa 52:15): in an
ironic role-reversal, when the Servant/righteous man is
vindicated, his enemies will be
speechless.
Of particular note concerning
these allusions to Isa 52–53 in Wis 3–4 is that each of these allusions fall under two
major categories: suffering and vindication. We will examine the impact of this
more thoroughly in the discussion of shared themes between the Servant
passages in Isaiah and Wisdom in a moment. For now, it will suffice to
simply recognize that these two themes are of crucial importance from the narrator’s
perspective, as he reflects on the folly of the
enemies of the righteous man. (Holly
J. Carey, “The Servants in Wisdom of Solomon,” in Isaiah’s Servants in Early
Judaism and Christianity: The Isaian Servant and the Exegetical Formation of
Community Identity, ed. Jacob Stromberg and Michael A. Lyons [Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe 554; Tübingen: Mohr Siebeck, 2021], 127-28)
