The Wisdom of Yeshua son of Sirach

The Ecclesiasticus, also known as The Wisdom of Jesus the Son of Sirach (Yeshua ben Sira in Aramaic) is held in high esteem and considered by Catholics and Protestants alike, to be one of the Apocrypha’s most revered and important books. The author identifies himself: “Jesus the son of Sirach of Jerusalem hath written in this book the instruction of understanding and knowledge, who out of his heart poured forth wisdom.” (50:27).

Even a general perusal of Ecclesiasticus reveals the author’s apparent purpose in writing. Like the great wisdom writer of Proverbs, Sirach seeks to provide readers with instruction in wisdom by the use of pithy sayings, proverbs and epigrams designed to instill a loyal obedience to the law and serve as a guide to right thinking and right conduct. One may also detect a subsidiary purpose in the author’s mind as he equates Wisdom with the Law of Moses:

Wisdom shall praise herself, and shall glory in the midst of her people. In the congregation of the Most High shall she open her mouth, and triumph before His power: "I came out of the mouth of the Most High, and covered the earth as a cloud. I dwelt in high places, and my throne is in a cloudy pillar. I alone compassed the circuit of heaven, and walked in the bottom of the deep. In the waves of the sea and in all the earth, and in every people and nation, I got a possession. With all these I sought rest; and in whose inheritance shall I abide? 'So the Creator of all things gave me a commandment, and He that made me caused my tabernacle to rest, and said, `Let thy dwelling be in Jacob, and thine inheritance in Israel.' He created me from the beginning before the world, and I shall never fail. In the holy tabernacle I served before Him, and so was I established in Zion. Likewise in the beloved city He gave me rest, and in Jerusalem was my power. And I took root in an honorable people, even in the portion of the Lord's inheritance.” (24:1-12).

Again, like Proverbs, there is virtually no organization in the contents of Ecclesiasticus and we sense no progression of thought. Rather, there are clusters of proverbs and sayings around a common theme. Nevertheless, I think the beginning poem on wisdom can be regarded as setting the tone of the whole book; All wisdom cometh from the Lord, and is with Him for ever. (1:1). Sirach proceeds to argue eloquently that because this is true, wisdom can only mean one thing for man, the fear of the Lord. To fear the Lord, to his mind, is not only the beginning of wisdom, but also its perfection. Thus, a large portion of the remaining teaching found in this book, seem to grow out of this basic understanding.

Much in Ecclesiasticus are strong urgings to keep the commandments of God. This means to keep oneself from sin, beware of evil and flee from sin “as from the face of a serpent, for if thou comest too near it, it will bite thee; the teeth thereof are as the teeth of a lion, slaying the souls of men.” (21:2). He insists that although the Lord is merciful, His mercy must not be presumed upon, for He also knows wrath: And say not, "His mercy is great; He will be pacified for the multitude of my sins." For mercy and wrath come from Him, and His indignation resteth upon sinners. (5:6).

Sirach exhorts further that the Lord is omniscient and nothing can be hid from Him. Moreover, judgment is sure to come despite all present appearances to the contrary. The punishment of the ungodly is severe and the end of the road for the sinner is the pit of Hades. Man ought therefore; to examine himself before judgment comes, for if he remembers the end of his life, he will not sin.

Actually, it is within this framework that Sirach sets his teachings concerning the avoidance of specific sins. To give some examples:

Set not thy heart upon thy goods; and say not, "I have enough for my life." (5:1).

Be not called a whisperer, and lie not in wait with thy tongue; for a foul shame is upon the thief, and an evil condemnation upon the double tongue. (5:14).

Give not thy soul unto a woman to set her foot upon thy substance. 3 Meet not with a harlot, lest thou fall into her snares. (9:2, 3).

Let not the greediness of the belly nor lust of the flesh take hold of me, and give not me Thy servant over into an impudent mind. (23:6).

Accustom not thy mouth to intemperate swearing, for therein is the word of sin. (23:13).

On the positive side, Sirach exhorts readers to find wisdom by honoring their parents, by humility, charity to the poor and the wronged, sincerity in speech, almsgiving to the devout, and self-control. These are examples drawn at random but I think they help to catch the flavor of the book.

Significant theological teaching is also found in the first section Ecclesiasticus where Sirach speaks candidly of the sovereignty of God. The right attitude, he preaches, is to bow before sovereignty and accept what He brings. At the same time, a man cannot say that God is responsible for his sinning, for, “He hath commanded no man to do wickedly, neither hath He given any man license to sin.” (15:20). As far as man’s moral ability is concerned, Sirach acknowledges the existence of an evil inclination within man, yet insists that it is possible for man to keep the law. The sovereignty of God and the free will of man stand in tension through the entire book. Man inevitably sins, and consequently, every individual is deserving of punishment. Salvation, however, is possible for man because the Lord is merciful and forgives the sins of those who turn to Him. For the Lord is full of compassion and mercy, long-suffering and full of pity, and forgiveth sins, and saveth in time of affliction. 2:11. But unto them that repent, He granted them return, and comforted those that failed in patience. 17:24.

Also permeating these chapters is Sirach's teachings on the qualities of true and false friendship, good government, and the appropriate use of silence. Although he cautions against undue harshness of self-discipline (“He that is evil to himself, to whom will he be good?” 14:5), he urges the strict discipline of children. It is good and proper to give heed to the wisdom of the elderly and one does well to keep virtuous company and avoid those who are not of like mind. The author strongly urges not only to keep oneself clear of the ungodly, but also to avoid giving hospitality to strangers, “Receive a stranger into thine house, and he will disturb thee, and turn thee out of thine own.” (11:34).

Among Sirach’s most interesting advice is to refrain from seeking answers to questions that transcend the limits of human understanding.

Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret. Be not curious in unnecessary matters, for more things are shown unto thee than men understand. For many are deceived by their own vain opinion, and an evil suspicion hath overthrown their judgment. Without eyes thou shalt lack light; profess not the knowledge therefore that thou hast not. (3:21-25).

The content of the second section resembles the first. Again a wide variety of subjects is discussed and Sirach advises on many matters including table etiquette for guests, proper use of wine, correct behavior at a party, dreams and divinations and friendship to name a few. Readers are again exhorted to be strict with children, (“He that loveth his son causeth him oft to feel the rod, that he may have joy in him in the end.” 30:1). Whereas a good wife is praiseworthy, nothing is worse than an evil wife, (“I had rather dwell with a lion and a dragon, than to keep house with a wicked woman.” 25:16). In one interesting passage, the reader is told to make proper use of doctors and medicines in time of illness. A helpful passage follows on the place of grief for the deceased which Sirach says is apposite for a time but is not to be prolonged since, thou shalt not do him [the deceased] good, but hurt thyself. (38:21).

The particular significance of Ecclesiasticus lies in its position in the literary history of Israel. The last of the wisdom books written during the intertestamental period, it presents the culmination of the wisdom tradition.