Sirach Prologue, 1-2; Job 38-40; Proverbs 9; James 1-3; Ephesians 1-4
Our Scriptures are full of different genres, that is, different kinds of literature—poetry, visions, parables, narratives of various sorts, sermons. The book of Sirach, or in its full title, The Wisdom of Jesus ben Sirach (Jesus the son of Sirach) is a series of lessons given by a Jewish scribe in the second century BC, and translated into Greek by his grandson several decades later. (Let’s note that Jesus, or Yeshua, is a common Hebrew name) It is also found in Syriac, and recently we have discovered about 2/3 of the book in various manuscripts based on the original Hebrew among the discoveries at the Dead Sea. Because it became a book used for teaching in the Church, it was given the name Ecclesiasticus in the West (which means “book of the Church”), and Hē Panaretos Sophia (“the all-virtuous Wisdom”) in the East. Sometimes, though, the book is just entitled “Wisdom.”
The grandson of the author is completely transparent about the difficulties of translating his grandfather’s work into Greek, and appends a prologue to that effect. He also tells us something about his grandfather both in that prologue and towards the end of the 51-chapter book. In the entire book, we find various forms of writing—proverbs similar to the book of Proverbs, lengthy instructions on various topics to young men about how to live well in the world, psalms to the LORD, prayers, meditations upon the created order, and historical reviews of great figures in the Bible. Ephesians 3:10 speaks of wisdom as multi-colored: this book shows forth that splendor, and might be seen as a kind of macro-genre, with its various parts corresponding to different kinds of wisdom—practical, ethical, and even academic.
This episode will fasten upon the prologue and the first two chapters, in which Ben Sirach is first introduced by his grandson, and then introduces to his students the “curriculum” concerning wisdom that will follow, with all its complexity. In future episodes, we will consider some of the major themes found in the book.
Ben Sirach’s grandson begins by rejoicing concerning the gift of God in the law, prophets, and other books, that three-fold division of what we call the Old Testament that is known to Jewish readers as the TaNaK—the Torah, the Nebi’im (that is, Prophet in their historical context), and the Kethubim (the books of wisdom). These books, he says give instruction not only for Jewish people who love wisdom, but also for outsiders, who will speak about the books and commend them to be read by those who inquire. The young man is delighted that his grandfather “devoted himself” to reading the three-fold Bible, so that he was skilled to pass on instruction to others so that they might not only understand, but also “live a life according to the Torah.” From the get-go, his concern is not only academic (though it praises learning), but also pastoral and practical. He goes on to encourage students of this curriculum to do their reading carefully, understanding that sometimes the translation may not be adequate to what his father originally wrote in Hebrew. Indeed, this is nothing new, he says, because even the TaNaK has come down to them in a way that is somewhat different from how it was “originally spoken.” He then tells us a little about his migration to Egypt in 132 BC, and his decision to translate his grandfather’s book in order to make instruction available for those Egyptian students already schooled in the Torah.
The book, then, is not for beginners, and it is offered with full clarity concerning how it came to be written, why it was translated, and its intended audience (students of the Scriptures). The only other book about which we have such inside information is Luke-Acts, whose author tells us something about his process of gathering narratives and sayings about Jesus, but without the detail offered to us here by Ben Sirach’s grandson. Those who are teachers and students may be encouraged to see that the process of writing and passing on wise knowledge on is something that is actually described in the Bible, and that we are taught about in the Scripture. This is quite unlike the teaching of, say, the Mormons and some very conservative Christians, who behave as though the Scriptures fell directly out of the heavens, without registering the fact that God used human beings with their understanding and skill to pass on what we need to know. Inquiry into the background, setting, and authorship of a book is therefore not contrary to our understanding that Scripture is inspired: rather, Sirach normalizes and dignifies the close study of Scripture, and how it has come to us, as something that is worthy and worthwhile. Like Jesus, the God-Man, our Scriptures are both divine and human. Investigation into the human dimension of the Biblical books can thus be of great benefit, so long as we do not ignore their inspiration or their purpose that they lead us to glorify God and live according to His will.
What, then, do the first two chapters of Sirach’s lessons tell us?
The foundation is clear: “All wisdom comes from the LORD and is with Him forever.” This precept is amplified in a way that reminds us of Job, of whom God asked, “Where were you when I laid the foundations of the earth? (Job 38:4), following up with a barrage of questions meant to bring Job to humility. In Sirach, the teacher likewise asks us questions concerning our ability to understand even creation itself: “Who can count the sand…the rain…the days of eternity? Who can search out the … heaven, the earth, the abyss, and wisdom?” (1:1-2) Wisdom, even more than the cosmos which God created, is unsearchable—a true mystery. Indeed, Sirach reminds us that Wisdom pre-dates the creation itself, and that, in fact, only God is truly wise (1:5-6). These questions and affirmations reinforce the teaching that we have seen regarding our own humble estate in the previous Readable books that we have surveyed—Susanna, Bel and the Dragon, Tobit, Judith, and Wisdom of Solomon. There the difference between God and humankind is very great indeed, and seen most especially when we consider His wisdom—paradoxically, though he has “poured her out on all His works…according to His gift” (1:7). This lavishness of God in pouring out wisdom upon humankind is picked up both by the epistle to the Ephesians, which says that God has “made to abound toward us … all wisdom and prudence” (1:8) by giving gifts to His Church (4:7-12), and also by James, who advises that one who seeks wisdom should simply ask God, “who gives to all liberally and without reproach” (James 1:5).
Some have worried that in this chapter, God is spoken about as creating Wisdom, when the figure of Wisdom has been seen as prefiguring God’s eternal Word and Spirit. It is important here, I think, to take the book according to its intent: Sirach did not have our knowledge of the Holy Trinity, and was instructing his students (and us) regarding the ancient “origin” of Wisdom as a companion of God and illuminator of God’s mysteries. Her mysterious link with the second and third Persons of the Trinity do not mean that we should take all descriptors of her in the Old Testament books as doctrine concerning the Holy Trinity, who has been made known to us by Jesus. Rather, we should take seriously the existence of Wisdom before everything else, and then follow along as we see the relationship between Wisdom, and human beings, who learn all her secrets by beginning with “the fear of the Lord” (Sirach 1:9, 12, 14, 18)—not a terrified fear as though God means us harm, but a reverent awe as we, His creatures, marvel at how He instructs and leads us.
Sirach, then, picks up on the precept of the book of Proverbs: “the fear of the Lord is the beginning of wisdom” (Proverbs 9:10; Sirach 1:12). Such reverence also brings about God’s glory (Sirach 1:9), a cheerful heart (1:10), and well-being (1:11), for this fear is closely associated with wisdom, and is indeed its “root.” Those who express this awe towards God will, it seems, be preserved from unjust anger (1:18), impatience (1:29), and a divided and hypocritical heart (1:25-26). This is because one with reverence towards God does not try to exalt himself or herself (1:27), but learns gentleness, faith, and how to control his or her tongue.
Having laid down the foundation of godly fear, Sirach goes on to address the student personally, telling him to prepare his soul for temptation, and to “cleave” to the LORD, so that even a time of testing will bring forth glory, as with shining gold (2:1-4). Faith or trust in God is detailed, and the student is instructed to look on the history of God’s people, where the trusting servant was never put to shame, overlooked, or refused when repentant (2:7-11). Finally, the chapter juxtaposes those who are cowardly and do not believe with those who love God and humble themselves before him (2:12-14, cf. 2:15-18). We end with comforting words regarding the hope that remains for those who begin with fear, trust as they learn wisdom, and turn continually to him:
Those who fear the Lord will not disobey His words,
And those who love Him will keep His ways.
Those who fear the Lord will seek His approval,
And those who love Him will be filled with the law.
Those who fear the Lord will prepare their hearts,
And will humble their souls before Him.
We will fall into the hands of the LORD
And not into the hands of men; For as His majesty is, so is His mercy.
(Sirach 2:15-18)
The strengthening power of these words lead us beyond mere precepts to a lively hope in the One who has lavished Wisdom upon His children. The themes of patience, trust, humility, an internal law, and the greatness of God’s mercy lead us in our memories directly to the NT letter of James. With Sirach, James gives us hope, a hope based on the righteous and loving character of God: “Let patience have its perfect work;” “Ask in faith;” “Boast in humiliation;” “Fulfill the royal Law;” “Mercy triumphs over judgement” (James 1-2). It’s as though James, in his first two chapters, is doing a kind of riff on Sirach 1-2.
This school-teacher Jesus ben Sirach has clearly himself seen the tender love as well as the justice of God, and delights to pass on that glimpse to his students. Yes, our presence before God rightly elicits awe. Yet we remember, “As His majesty is, so is His mercy!”
Edith M. Humphrey 