Within the Old Testament suffering must be treated within the theological context of creation, human sinfulness, and the First Commandment. The origin of evil and sinfulness in the >very good< order of creation is not explained, but any dualistic solution is excluded by the First Commandment: In the end every evil originates in YHWH who make[s] peace and create[s] evil< (Isaiah 45:7). The statement of YHWH being also originator of evil is based on the lament that at the same time expects restoration by YHWH; it has its truth in the mode of lament and cannot be dissolved from it or taught as an isolated theorem. Sin, on the other hand, is entirely a matter of human responsibility. In line with the First Commandment the Old Testament excludes the devil as an anti-divine power. It recognizes, however, the experience of trans-subjective devil that goes beyond the individual and yet remains a human phenomenon, suffering as the result of one's own or another guilt is not a theological issue yet, but it is adumbrated in the laments that include declarations of innocence or confessions of guilt before YHWH. The Book of Job treats innocent suffering as inexplicable but not as meaningless. The problem of individual suffering can be solved within this life through individual restoration, and beyond that in fellowship which God surviving death. The suffering world expects YHWH's eschatological act of salvation in a new creation and in the final victory of life over death through a life-giving God. In the late texts of the Old Testament the idea of rhe awakening front the dead is used to Interpret the, central message of YHWH's uniqueness and creative power.

Enthalten in:
Theologische Literaturzeitung; 2003/Nr.1 Monatsschrift für das gesamte Gebiet der Theologie und Religionswissenschaft (2003)

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Serie / Reihe: Theologische Literaturzeitung

Personen: Hermisson, Hans-Jürgen

Schlagwörter: Tod Schuld Gott Altes Testament Leid Psalm Böses