Orientation to Sirach
(avg. read time: 6–12 mins.)
By far the longest book of the Apocrypha is variously known as Sirach, Ecclesiasticus, or The Wisdom of Jesus the Son of Sirach. And unlike other books in the Apocrypha that are Greek through and through, there is extant Hebrew text of this work. It was originally composed in the early second century BCE in Hebrew by the titular author Yeshua ben Sira. According to the prologue, it was translated by his grandson in the late second century BCE.
Sirach is a book thoroughly focused on ethics. Particularly, it is focused on ethics as shaped by a wisdom formed by Scripture and teachings of the faithful ancestors. At least, that is what is conveyed by the bookends of the text. As with Proverbs, and in contrast with Wisdom of Solomon, there is less of a clear structure (which is not to say there is no structure), albeit with several recurring themes.
As with other books in this series, I will provide an overview of the book itself and identify resonances with the OT and NT. Of course, with a book this extensive, there will inevitably be shortcomings in an orientation like this. Due to the lack of a clear structure to follow in most of the book, I will not be able to address all the subjects of the text. And as with Wisdom of Solomon, there are several more resonances with the OT and NT than I will identify here.
Overview of Sirach
The most prominent recurrence in the book is set up in the proper opening with the declaration that “all wisdom is from the Lord and is with him forever” (1:1). As such, we see a frequent emphasis in linking wisdom with the fear of the Lord (1:11–20, 27; 6:17; 7:29; 15:13; 16:2; 19:20–23; 21:6, 11; 25:10–11; 27:3; 32:16; 33:1; 34:14–20; 40:26–27; 45:23; 50:27–29), including teachings on piety (7:29–31; 35:1–13). Wisdom is thus also connected with the attainment of glory (1:11, 19; 4:13; 9:16; 14:27; 15:6).
The opening verse also sets up a theme of how Wisdom will be spoken of in personified terms, as we saw in Wisdom of Solomon (1:4–20; 4:11–19; 6:18–31; 14:20–15:10; 18:28–29; 24; 51:13–30). But in contrast to that book, Wisdom is here explicitly identified with the Torah (24). That informs connections made throughout between wisdom and the fear of the Lord, as well as wisdom and Torah (1:26; 2:15–16; 9:15; 15:15–17; 19:20–23; 21:11; 32:15, 23–24; 33:2–3; 34:8; 35:1–2; 39:6–8). The framework pointing to Scripture forming the virtue of wisdom in the faithful is thus unsurprising.
And as with Proverbs and Wisdom of Solomon, Wisdom is linked with God’s creative work. We thus see many references to God as Creator (1:4, 9, 14; 4:6; 15:14; 16:26–17:24; 18:1–14; 24:8–9; 33:7–13; 38:15; 39:25, 28; 42:15–43:33; 47:8). Related to this and to God’s salvific action, he is also referred to as Father (4:10; 23:1, 4; 51:10). There are also elements of creation in Scripture that appear here, such as Adam (40:1; 49:16), Eve (25:24), the image of God (17:3), and the four rivers of Eden (24:25–27). As we have seen elsewhere in this series, God’s work as Creator is also linked with his faithfulness as Lord, Judge, and Savior, so too does the author point to such a foundation of hope in the Lord (2:6–11; 34:14–20). God’s justice is invoked (35:14–26; 39:28–31), and there is prayer for his mercy and fulfillment of his promises (36:1–22).
All of this serves as theological framework for ethical instruction. Fear of the Lord is linked with wisdom, and so wisdom is also linked with humility (1:30; 3:17–29; 11:1–16). God’s mercy towards us should inspire our mercy towards others (2:7, 11, 18; 5:6; 16:11–12, 14; 17:29; 18:11; 28:2–7; 29:1; 35:25–26; 36:1, 17; 47:22; 48:20; 50:19, 22–24; 51:3, 8, 29), including in almsgiving and other acts of delivering generosity (3:30–4:6; 7:32; 29:12; 40:24). Likewise, God’s forgiveness should inspire our forgiveness of others (2:11; 5:5–6; 16:11; 17:29; 18:12, 20; 21:1; 28:2–7; 34:23; 39:5), and it should call forth our repentance as well (5:7; 17:24–32; 18:21; 21:6; 44:16). Something of the theological linkage can be seen in the call to fight to the death for the truth, which is followed with the promise that the Lord God will fight for you (4:28). And although it is not as prominent as in Wisdom of Solomon, there is an expectation that the righteous are to be tested like gold (2:1–6). I will address further theological-ethical framing on the subject of death below.
Other points about relations with others including keeping watch over one’s speech (1:29; 5:13–6:1; 23:7–11; 28:12–26), honoring one’s father and mother (3:1–16; 7:27–28), and proper regard and use of wealth (14:3–19; 31:1–11), including in lending and borrowing (29:1–20). The subject of friendship is frequently addressed (6:5–17; 7:18; 9:10; 22:19–26; 27:16–21; 37:1–6). Alongside this, other household relationships are also addressed (7:18–21; 22:3–5; 26:1–18; 30:1–13; 33:23–35; 42:9–14). Due caution is also given about various social relations (8; 13), particularly relations with women, which has a focus on lust (9:1–9; 25:16–26:27). There is also a section on sexual sins in general (23:16–27). We also see elements of self-control throughout these teachings, as well as those on fasting (34:21) and moderation (37:27–31). Further reinforcing this ethical framework are the values of honor and shame (5:13–6:4; 10:19–11:6; 41:17–42:8).
This book is also notable for its summary of history in 44:1–50:24. This list of exemplars points to the heroes among the ancestors who manifested God’s glory in various ways, such as in wisdom and valor. The list begins all the way back at Enoch and proceeds through the many highlighted individuals from Noah to the patriarchs to Moses and Aaron to Phinehas to Joshua and Caleb, and so on until Simon II, son of Onias, the high priest. But the last figure is mentioned after a sizeable gap in the record from the time of Nehemiah to the present, for after mentioning Nehemiah, Sirach switches back to referring to the earliest ancestors before ch. 50. Only at that point does he mention Simon as an outlier, since Simon is the one who brings the catalogue of heroes up to date.
The book ends with a prayer in ch. 51 invoking Wisdom and the character of God in ways like we have noted. But there are also additions made in the Hebrew here, which call for giving thanks to God with the refrain “his steadfast love endures forever” (cf. Pss 107:1, 8, 15, 21, 31, 43; 118:1–4, 29; 136). God’s relationship with the ancestors is emphasized throughout in various ways. He is also called the redeemer of Israel and the one who gathers the dispersed of Israel. God’s choice of David and his line as well as Zadok and his line are also noted in different ways.
Resonances with the OT and NT
I have noted several resonances in the course of the overview, mostly with the OT. These include references to God as Creator and Father, Adam, Eve, the notion that humans are made in the image of God, the four rivers of Eden, and the refrain from the Psalms in the Hebrew additions (cf. Pss 107:1, 8, 15, 21, 31, 43; 118:1–4, 29; 136). There is also a reference to Sodom in 16:8. Although it is not especially prominent, there is an appeal to the “two ways” form of ethical discourse that goes back to Deuteronomy in 15:17. There is also a notable concern for keeping holy days (33:7–9; 43:6–8). There are many, many more such resonances in the summary in 44:1–50:24, given its wide scope surveying Scripture. The summary is also connected with particular texts in the OT and the NT that summarize history.
As I have indicated, the framework of this book stresses the links with Scripture. The prologue of this work is perhaps the earliest testimony to a threefold canonical division in what we now call the OT, as it references “the Law, the Prophets, and other books of our fathers.” Wisdom herself is identified with the Torah. And the descriptions of Wisdom participate in larger discourses about Wisdom in the OT and beyond that we have seen in the orientation to Wisdom of Solomon and here.
We see reference to an appointed time of judgment against adversary nations and hope that God will gather all the tribes of Jacob and give them their inheritance (36:10–16). Another reference is made to an appointed time for Elijah to reconcile the people of Israel and to restore the tribes of Jacob (48:10; based on Mal 4:5–6). The Hebrew additions to the prayer in ch. 51 make reference to God as the one who gathers the scattered people of Israel, rebuilds his city and sanctuary, and makes a horn for the house of David (in reference to the Davidic king). This fits with many texts in the OT, Second Temple era, and the NT, as reviewed here.
Many teachings resonate with scattered portions of the NT. Beyond those we have already noted—for which the reader could find many examples on such subjects—and the household codes (Eph 5:21–6:9; Col 3:18–4:1; 1 Pet 2:18–3:7; cf. Titus 2:1–10) that could be compared with the book’s instruction, here are some of the examples. The teaching against the divided mind in 1:28 resembles Jas 1:8. The instruction to be quick to listen and deliberate in answering (5:11–12) resembles Jas 1:19 (cf. 11:8–9). The instruction on watching one’s speech that I noted earlier is reminiscent of the teaching on that subject in Jas 3. The description of the yoke of wisdom (6:23–31) is reminiscent of Jesus teaching about his yoke (Matt 11:28–30). The exhortation to not babble in prayer (7:14) is similar to Jesus’s teaching on prayer (Matt 6:7–8). When Yeshua ben Sira says to mourn with those who mourn (7:34), it is hardly surprising if one thinks he sounds like Paul at least there (Rom 12:15). More distantly, one could compare 11:18–19 with Luke 12:13–21 on the death of a rich man who thought to enjoy his treasure, not knowing how soon his life would end. The link between one’s forgiveness of others and God’s forgiveness of oneself in 28:2 resembles Jesus’s teaching in Matt 6:12 // Luke 11:4, Matt 6:14–15//Mark 11:25. On the other hand, ch. 12 represents a marked contrast with Jesus’s teaching in Matt 5:43–48 // Luke 6:27–28, 32–36. Although the resonance is with the OT, one can also note the contrasting use of similar imagery in 13:15–20 from what is used in Isa 11:6–9.
There are still others we can note briefly. The language of visitation appears in 16:18, which I have explored more in connection with its significance in Luke. The instruction not to put the Lord to the test (18:23) fits a broader biblical theme. This was a failing of Israel at multiple points (Exod 17:2, 7; Num 14:22; Deut 6:16; Pss 78:18, 41, 56; 95:9; 106:14; Mal 3:15). This teaching is again reinforced in the NT (Matt 4:7 // Luke 4:12; Acts 5:9; 15:10; 1 Cor 10:9, 13; Heb 3:7–11). The description of our relationship with God as one of clay with the potter in 33:13 is similar to Isa 29:16; 45:9; 64:8; Jer 18:1–11; and Rom 9:21. The critique of dreams and those who chase after their interpretations in 34:1–8 is similar to Jer 23:25–32 and 29:8. The reference to the righteous ones as both “holy ones/saints” (42:17; 45:2) resonates with both Testaments.
Finally, let us consider a matter related to something I have written on a few times: the fate of the dead. Those who think that the majority of the OT simply articulates a fate where all go to Sheol, have tended to find a continuation of that theme in Sirach. I have disputed this picture of OT descriptions of Sheol as the universal destination of the dead in which there is no differentiation here and here. Even so, Sirach does appear to represent one who took such a view in line with the Sadducees. 17:27–28 sounds similar to multiple Sheol texts in the OT, though now Hades has been substituted for Sheol. The context is about repentance (17:25–26), with the reminder that humans are not immortal (17:30). Similar to this is 28:6 with the call to remember one’s death—as in, one’s mortality—and to put enmity aside. 38:21 could be read as a denial of resurrection like Job’s speech in Job 14:11–12, but it should be noted that, unlike that text, the language typically associated with resurrection is not used here. The reference to the departure of the spirit in 38:23 could obviously be translated to refer to “breath” and it seems to be a simple reference to the breath of life God gave to that individual returning to God. Both 14:16–19 and 41:1–4 indicate that Hades is part of the Lord’s decree for all flesh. While 11:26 refers to the Lord rewarding someone in the day of their death according to their ways, the indication in vv. 27–28 is that the reward is good reputation after one’s death. 19:19 is out of step with these statements with its reference to receiving the fruit of the tree of immortality, but this text and the immediately previous verse are considered a later addition.
And so this book could simply resonate with the NT via being an illustration of a Sadducean view or something like it. But 48:11 potentially problematizes this notion. Immediately following on the aforementioned 48:10, which is based on Mal 4:5–6, the text curiously says, “Blessed are the ones who saw you, and the ones who sleep/have slept in love, for we also will surely live.” This is a rather confusing sentence, and the references to sleeping and living could, in other texts, be taken to refer to resurrection. That would also make sense in an eschatological context established here. But in the larger context of the book, I think it is more likely that ben Sira is referring to the people of Israel as a whole and the hope for return from exile. Like Philo—though himself not like a Sadducee concerning the fate of the dead—he expected a return from exile in some fashion (cf. Rewards 164–172), but not a literal resurrection as such.