Sirach 44-50, Wisdom of Solomon 10, Hebrews 11, 2 Cor 3-4.
Sirach is, as we have seen, a “wisdom” book. Because wisdom concerns all of creation, it is encyclopedic, giving instruction and wise words about almost every situation and condition of humanity. In this episode, we will find enrichment in its long hymn of praise concerning the famous ancestors of Israel, found in chapters 44-50, which begins, “Let us now praise honored men and our fathers.” (Please take the time to read these chapters for yourself!) Another book, the Wisdom of Solomon, includes a shorter list of praise that ends with the patriarch Moses, and shows how all the patriarchs that it celebrates were led by Lady Wisdom: though ending its list with Moses, it skips forward to the general time of the exile, and speaks of Wisdom’s ongoing presence with God’s people. The book of Hebrews, chapter 11, lists faithful ones from Abel through to the prophets, naming many, and alluding to others such as the Maccabean martyrs, by giving details of their stories. So, then, Wisdom of Solomon organizes its list of the righteous fathers by reference to wisdom, whereas Hebrews centers everything upon faith. The long list found in Sirach 44-50 is more varied than either of these, with the different patriarchs remembered for their particular graces and deeds, rather than showing how all of them exemplified a common virtue like wisdom or faith. Moreover, Sirach is deliberately selective, and some well-known names are not simply skipped over, but mentioned as not worthy of this role call. Sirach is not simply commemorating all who have been remembered by subsequent generations, but explains why some are worthy to be remembered, and why others should simply be left behind in the mists of time.
In his introduction to the list, Sirach says that great men were the means by which “the LORD established His glory and majesty (44:2), whether they were rulers, prophets, or teachers. But there are some surprises. Certainly, those who were not righteous have not left the godly mark on their country or descendants, but have been rightly forgotten. Yet there are some, he tells us, who are generally forgotten but who were themselves “men of mercy, whose righteousness lives with God” (44:10). There is, then, a general principle that the righteous will be remembered for generations, while the unrighteous will not have this honor; yet there are those who are not so famous whose “good[ness] … remains with their descendants” (44:11), who are remembered by God within the covenant, and who are eternally active (44:12-13).
Sirach then goes on to praise particular note-worthies: Enoch, Noah and Abraham; Moses, Aaron, Phine(h)as; Joshua, Caleb, and the Judges as a group; Samuel, Nathan, David, and Solomon; Elijah and Elisha; Hezekiah, Isaiah, Josiah, and Jeremiah; Ezekiel and the Twelve; and Zerubabbel, Jeshua (or Joshua) the High Priest, and Nehemiah. After this list, he briefly recalls Enoch, and mentions Joseph, whom he seems to have forgotten, then reaches back in time to Shem, Seth, and Adam, and finally finishes with Simon II, High Priest in his own time. The list is long, and remarkable both for whom it names and whom it omits. The first triad (Enoch, Noah, and Abraham) concerns the earliest period of Israel’s pre-history, then we move to the Exodus, to the establishment of the people in Canaan, to the time of the three first great kings, to the prophets and a few righteous kings who followed, and finally to the time of the exile and return. Most of the long line of kings in north and south are omitted, since “except for David, Josiah, and Hezekiah, all offended continually” (49:4).
What is it about the two dozen or so who are named that is so compelling to the author, and that he commends to us, his students? Enoch, commemorated in terms of repentance, is a surprise. We would think of him as the intimate of God, walking with God, but how does he give a pattern for repentance? Probably the answer lies in what God did for Enoch—we read that he was “translated as a pattern of repentance for all generation” (Gen 5:21). Of all the earliest patriarchs mentioned in the early chapters of Genesis, only of Enoch is it said that “he was well-pleasing to God”: all the others are given in a list that indeed seems to lead up to the wickedness that is described in Genesis 6. We may gather then, that he turned away from the evil with which he was surrounded, and that this turning led to God receiving him gently, without even the scourge of death. This honor of glorification is a pattern for all who will, like Enoch, walk with God, though we anticipate it as something that comes after our death and the final resurrection. Enoch was so holy, in fact, that in the ancient book 1 Enoch, he is described as interceding on behalf of the angelic order of Watchers, the fallen angels, when it is actually the role of angels to intercede for human beings!
The book goes on to commemorate the righteous Noah, who received a covenant, or promise from the LORD, and Abraham, the father of many nations, whose covenant with God carried through not only to his son, Isaac, but to the people of God, and indeed to the Gentiles who would be blessed through his descendant, Jesus Himself. “A blessing for all men” comes through him, says Sirach, and, as with St. Paul and Hebrews, we hear about how he was “found faithful in testing.” The poem is referring, of course, to his obedience in the demand for Isaac, and how he both remained faithful himself to God, and how he had faith IN God, that God would provide the sacrifice—which He did. Indeed, the story of the offering of Isaac and the ram provided in Isaac’s stead may be seen as a figure of the divine Father who gave His only Son, the Lamb slain for the whole world, sacrificing Himself what He did not, in the end, require of Abraham.
Next, Moses is described as “a man of mercy,” “equal in glory to the holy ones.” We also hear about his “faithfulness,” “gentleness,” and response to the voice of God in receiving the covenants. Elsewhere in the Scriptures we hear about Moses’ meekness, and this is made vivid in the story of Exodus where Moses’ followers are jealous for Moses’ reputation when some ordinary Hebrews are prophesying in the camp, but Moses instead says that he wished all of God’s people were prophets. Moses, the merciful, intercedes for his sinful people who have worshipped the Golden Calf at the very time when he has been receiving the Ten Commandments. Finally, his glory is tangible, for Moses alone enters into the cloud with God, receiving a touch of the divine radiance: this shining reminder of his intimacy with God is so strong that he actually hides his face with a veil from the people so as not to frighten them. St. Paul alludes to this temporary and partial glory that was the particular gift of Moses, but then says that because of Christ, who has shown us the glory of God more fully, and because of the outpoured Holy Spirit, all of us are illumined, and reflect Christ’s glory to each other:
“But God, who said ‘let light shine in the darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus.” (2 Cor 4:6)“And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord who is the Spirit.” (2 Cor 3:18)
At this point in Sirach’s poem, there is a bit of a surprise for twenty-first century readers. Normally we think of Aaron as Moses’ sidekick, there to help him because of Moses’ timidity in speaking. However, where the previous note-worthies, including Moses, have received no more than 5 verses each, Aaron is given seventeen verses, full of description, and reported action from the book of Exodus. Aaron’s priesthood is here called “everlasting,” and he is described as “holy,” while he is blessed by God both with “good behavior” and “a robe of glory.”
Let’s listen to the fulsome words with which Aaron and his role as priest are described:
He made an everlasting covenant with him, and gave him the priesthood of the people.
He blessed him with good order, and put a glorious robe on him.
He clothed him in perfect splendor,
and strengthened him with the symbols of authority,
the linen undergarments, the long robe, and the ephod.
And he encircled him with pomegranates, with many golden bells all around,
to send forth a sound as he walked,
to make their ringing heard in the temple as a reminder to his people;
with the sacred vestment, of gold and violet and purple, the work of an embroiderer;
with the oracle of judgment, Urim and Thummim;
with twisted crimson, the work of an artisan; with precious stones engraved like seals,
in a setting of gold, the work of a jeweler,
to commemorate in engraved letters each of the tribes of Israel;
with a gold crown upon his turban, inscribed like a seal with “Holiness,”
a distinction of honor, the work of an expert, a delight to the eyes, richly adorned.Before him such beautiful things did not exist.
No outsider ever put them on, but only his sons and his descendants in perpetuity.
His sacrifices shall be wholly burned twice every day continually.
Moses ordained him, and anointed him with holy oil;
it was an everlasting covenant for him
and for his descendants as long as the heavens endure,
to minister to the Lord and serve as priest and bless his people in his name.
He chose him out of all the living to offer sacrifice to the Lord,
incense and a pleasing odor as a memorial portion,
to make atonement for the people.
In his commandments he gave him authority and statutes and judgments,
to teach Jacob the testimonies, and to enlighten Israel with his Law.Outsiders conspired against him, and envied him in the wilderness,
Dathan and Abiram and their followers and the company of Korah, in wrath and anger.
The Lord saw it and was not pleased, and in the heat of his anger they were destroyed;He performed wonders against them to consume them in flaming fire.
He added glory to Aaron and gave him a heritage;
he allotted to him the best of the first fruits,
and prepared bread of first fruits in abundance;
for they eat the sacrifices of the Lord, which he gave to him and his descendants.
But in the land of the people he has no inheritance,
and he has no portion among the people;
for the Lord Himself is his portion and inheritance.
(Sirach 45: 7-22)
For some Christians, these words would have no resonance, for there are, of course, believers in Jesus who think that the office of priest ended with the New Covenant. Catholics and Orthodox however, honor the office of the priesthood, even while they also speak of the priesthood of all believers.
As we read this description of Aaron and his sons, we can thus apply some of these details to those who are consecrated specially among us, and others to all of us, who serve as “kings and priests to God” because we belong to Jesus (Rev. 1:6).
The first thing that strikes us is the honor shown to the priest by means of the clothing that is given to him. Yet this clothing speaks not mainly of the priest’s glory, but of God and the people of God. The bells are there as a reminder to the people of the priestly ministry on their behalf, the colors are there to remind them of God’s beauty in heaven, the Urim and Thummim are there as the means of discerning God’s will in difficult circumstances, the stones on his breastplate represent all of Israel as the priest comes into the presence of God, and the sacrifices and incense are part of the worship which the priest leads. Though the priest receives gifts from the holy offerings of the people, the first fruits, he has no allotment of land, but “the LORD Himself is his portion.” We are reminded of St. Paul’s words regarding the leaders of the people, who have a divine right to the support of those whom they are serving:
Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk? Do I say this merely on human authority? Doesn’t the Law say the same thing? For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned? Surely he says this for us [apostles], doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. (1 Cor 6:7-10)
So, then, we receive principles here about how to honor and support our leaders in particular—and these principles are carried forward into the New Testament. Those of us who dismiss the sacrificial service on the part of our priests and bishops need to listen carefully to the words of Sirach, and honor our leaders in practical ways! There is an honor and a beauty that surrounds the prayers, the work, and the wisdom of our leaders, and this is marked for us also by their vestments and the various things that surround them physically. There is “so much beauty” in the priesthood, and it is all for our benefit!
But the passage also looks forward to the time when the priestly honor would be extended to believers in general. Jesus explains that David and his men did not sin when they ate the special bread in the presence of the LORD, though technically against the Law, was a sign that someone greater than David would come—the God-Man, who extends holiness to all of us (Mat 12:4-8). As Hebrews puts it, “We have an altar from which those who serve the tent have no right to eat” (Hebrews 13:10). In other words, the literal priesthood of Aaron and his sons has been transferred to those who are in Christ, and we ourselves have inherited the “eternal covenant” in a new way. For us, indeed, there is no worldly portion, but “the LORD Himself” is our portion forever.
Following the long poem regarding Aaron and his sons, Sirach gives attention to Phineas (a priest who showed great zeal for the LORD), to Joshua and Caleb who stood firm before enemies, and to the Judges as a whole who kept the people firm in a time of great confusion. This is followed by fairly long descriptions of the mystical calling of Samuel, who was a “faithful prophet,” and to the mighty King David, who showed his faith by “giving thanks with every word of praise.” With David we, too, can rejoice, because he was sinful, but still a man after God’s own heart, so that “the LORD took away his sins, and gave him…a throne of glory” (47:11). Our line of holy fathers includes the wholly righteous, like Enoch, but also those who had fatal flaws, such as David, who committed adultery and murder. And they, too, receive a crown of glory. Of course, David’s prowess is followed by a discussion of Solomon’s wisdom, though here, too, Sirach is forthright. He adds to Solomon’s accomplishments this criticism: “You brought disgrace on your honor and defiled your seed” by sinning with women—still, “God did not abandon his mercy” (47:20; 22).
With the final figures in the role call, Sirach gives us a glimpse of the resurrection to come. Elijah’s section closes with the words “indeed we will surely live” (48:11); Elisha’s story reminds us that the prophet even after his death showed God’s will by means of a miracle through his dead body (48:13); Isaiah “showed what was to come at the end of times” (48:25); Jeremiah is celebrated not only for his prophetic judgement, but also for the hope “to build and to plant” (49:7b); Ezekiel, of course, had visions of the heavenly realm, and prophesied regarding the bones (49:10); the post-exilic faithful are commemorated for restoring the Temple, “one prepared unto eternal glory” (49:12b)
Sirach finishes with a lengthy description of (to him) present-day worship under Priest Simon II, which is full of beautiful imagery—the morning star, the rainbow, the bloom of the rose, the frankincense, the robe of honor, the cedar of Lebanon. He is described in the role of liturgist for the people, pouring out libations, sounding the trumpets, and leading all the people in worship. Indeed, the description of the priest merges into a description of the worship of the people, either on the day of the Atonement, or during the daily sacrifice, as “they bow down…to receive the blessing from the Most High” (50:21). As with the earlier memories of famous men, this one does not commemorate the priest for his own sake, but because of his work among the people, who themselves “pray to the Most High” and who also perform the Liturgy (50:19).
Here, then, is the paradox and wonder of this long song of celebration—its focus is upon particular famous names from the past, some very righteous, others with a more spotted character, honestly admitted by Sirach. However, in the end, these names are remembered because of their place among the people of God, and especially because they point forward to the true God-Man, who came among us, bearing our shame and our sorrows, in order to bring us all to glory. Repentance, faithfulness, wisdom, courage, giving thanks to God, speaking God’s word, wearing garments of glory, leading in the liturgy, are all for the sake of God’s people and to honor God himself. Patriarchy, when put in the perspective of God’s great action among us, does not diminish the humble, but in fact lifts them up. The OT line of prophets, priests, and kings gives way to the humble One who was the Word of God, the High Priest, and the King of kings. Because of Him, and in Him, we praise honored men and our fathers, knowing that the Lord establishes his glory through human beings—through all of us who are fully alive in Christ, and ever increasing in this vigor through the Holy Spirit.
Edith M. Humphrey 