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Archive for the ‘Sirach’ Category

April 14th, 2010 by Joel

Sirach 1.9-18 – The Fear of the Lord

Sirach 1:9-18

(9) The fear of the Lord is glory and exultation, and gladness and a crown of rejoicing.
(10) The fear of the Lord delights the heart, and gives gladness and joy and long life.

As often is the case with Sirach, we find this author perhaps offering a Midrash upon an earlier author,

The fear of the LORD is a fountain of life, That one may avoid the snares of death. Proverbs 14:27 NASB

Fear of the LORD is a life-giving fountain; it offers escape from the snares of death. Proverbs 14:27 NLT

From the very beginning of this passage, Sirach sets out to tell us of the joys of Fear, as we might except from a pre-Pharisaic community. He speaks not of fright or worry, but of a reverence for God and the things of God. Tyndale, in his translation, often used the word Reverence instead of fear, as that word brings to mind not of an angry God, but one that is to be respected and loved. It is hardly the fear of an abusive parent or an overpowering personality which Sirach is expecting his readers to develop, but one which is completely reverent of God. This passage does not speak of our understanding of fear, but instead relates the reverence of love (10a), blessings (happiness – v9 and 11), a long life (v10), basing the reverence upon receiving Wisdom.

(10a) Fear of the Lord is a gift from the Lord, for he also establishes paths for love.

(11) With him who fears the Lord it will go well at the end; on the day of his death he will be blessed.

We can find in Proverbs a parallel of thought for this section of Sirach.

The fear of the LORD prolongs days, But the years of the wicked will be shortened. (Proverbs 10:27 NKJV)

It is very possible that Sirach is offering nothing but a midrash upon selections from Proverbs, as it is speculated that the author of Wisdom used the Suffering Servant’s song as well as Exodus to offer a statement about the unseen Wisdom.

(12) Wisdom’s beginning is to fear the Lord, and she is joined to the faithful in the womb.

Sirach echoes the Psalmist in 111.10, which reads,

NASB Psalm 111:10 The fear of the LORD is the beginning of wisdom; A good understanding have all those who do His commandments; His praise endures forever.

NLT Psalm 111:10 Fear of the LORD is the foundation of true wisdom. All who obey his commandments will grow in wisdom. Praise him forever!

The author of Proverbs tells us,

NASB Proverbs 1:7 The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction.

NLT Proverbs 1:7 Fear of the LORD is the foundation of true knowledge, but fools despise wisdom and discipline.

And

The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding. (Pro 9:10 NASB)

Returning to Sirach, we read,

(13) She made among men an eternal foundation, and among their descendants she will be trusted.

In 12b-13 we find a distinct but not developed notion of predestination, in which Wisdom is said to be joined to the faithful in the womb and passed from generation to generation. It would be impossible to draw from this passage an Augustinian notion, but this may well be a seed which is later used by later theologians.

This eternal foundation is the Church

(14) To fear the Lord is wisdom’s full measure; she satisfies men with her fruits;
(15) she fills their whole house with desirable goods, and their storehouses with her produce.
(16) The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish.

(16a) And both are gifts of God for peace, and boasting creates space for those that love him.

(17) He saw her and apportioned her; he rained down knowledge and discerning comprehension, and he exalted the glory of those who held her fast.

Unlike 12b-13, now it is up to the individual to hold to Wisdom, which then brings the glory of God.

The Italicized words above are given in several Greek recensions. With the use of this Greek text, it changes the pronouns, and thus the meaning of the verse. He, of course, if the Lord God (see 16a) who gives Wisdom to those that would hold fast to it. Without the addition of the first clause of v17, we would have Wisdom who does these things, and perhaps, then, more than an emanation from the Father. As an attribute of God, Wisdom is able to be seen and used of humanity, representing God but still unable to be fully God.

(18) To fear the Lord is the root of wisdom, and her branches are long life.

(18a) The fear of the Lord repels sins, and when it endures, it will turn away all wrath.

Tags: fear of the Lord, reverence
Posted in Sirach | 12 Comments »

November 18th, 2009 by Joel

Sirach 9.1-9: The Perilous Association with Women

Sirach is essentially a book of Jewish wisdom in Greek demotic, showcasing post-exilic, pre-Maccabean Jewish life. In this section, we find Sirach‘s warning against all manner of women. It is misogynistic. Clearly, women here are seen in a negative light, where even an association is deemed corrupting to the man.

Read the rest of this entry »

Tags: judaism, Paul, self-control, women
Posted in Sirach | 10 Comments »

December 1st, 2008 by Joel

Sirach 5.1-8 God is the Lord (Reposted – Revised and Expanded)

Sirach 5:1-8

(1) Do not set your heart on your wealth, nor say, “I am independent.”
(2) Do not follow your inclination and strength, walking according to the desires of your heart.
(3) Do not say, “Who will hold power over me?” for the Lord will surely punish you.

The Prophet Amos preached against the idea that wealth will shield you from the natural course of this world. It will buy you neither salvation or security from death. The greed that plagues our society is a great disease, bringing with it destruction, hatred, evil. It is not a sin to be wealthy; however, it is a sin to trust so much in your wealth that it becomes a shield to you from the Lord. The Apostle Paul gave to Timothy a great Charge in his ministry, and in one of those aspects, we read,

Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1st Timothy 6:17 from the King James Version)

We can read of the similarities of Paul the Pharisee and Sirach the Jewish Master and see the agreement that produces an idea that those who would entertain themselves with the fantasy that wealth will bring great and eternal things will suffer a great disappointment.

In this passage of Sirach, we find a precursor of the Lord’s parable concerning the Rich Man and his barns. (Luke 12.13-21)

Chrysostom, on this parable, offers sound words,

There is nothing more wretched than such an attitude. In truth he took down his barns; for the safe barns are not walls but the stomach of the poor – Chrysostom, Sermon 2, Wealth and Poverty

Wealth will be good for its possessor if he does not spend it only on luxury, or on strong drink and harmful pleasures; if he enjoys luxury in moderation and distributes the rest to the stomachs of the poor, then wealth is a good thing. But if he is going to give himself up to luxury and other profligacy, not only does it not help him at all, but it even leads him down to the deep pit – Sermon 7, Wealth and Poverty

John Chrysostom also says,

Rich in this world, for others are rich in the world to come.

Implied in Sirach is Paul’s thought of the other riches. It is the Lord in whom we are to trust, and in whom we can gain a steadfast wealth.

The one LORD tells us through His prophet, Jeremiah,

Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. (Jeremiah 17:5-8 KJVA)

Before Sirach was this warning against trusting in ourselves. Salvation is not of ourselves, but of God, and is the riches of salvation that much occupy our goals.

The Three Sinners

In verses 4 through 8, Sirach examines three attitudes that sinners have -

Because nothing happened when they sinned, nothing ever will
Others sin continuously while confident that they can achieve atonement at any time
While others take the universalistic approach – that God will forgive all

Sirach ends the passage with a warning – do not delay in turning to the Lord.

(4) Do not say, “I sinned, and what has happened to me?” for the Lord is longsuffering.

The Apostle Peter, writing to the diaspora, says,

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter 3:3-9 KJVA)

In our society and world today, there seems to be a silent hope among those that know by tradition the way to Christ but are eager to seek the path of the Prodigal Son, that perhaps they may keep God at bay until their death bed, and upon their death bed, in their final moments, when there is one left to impress and no more sin to pleasure themselves with, that upon this bed they may seek repentance. This is a foolhardy assumption and a dangerous method of living.

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; (Ecclesiastes 12:1 KJVA)

If the Lord is slow to anger of your sin, then perhaps you no longer have the way of repentance.

Augustine comments,

O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. (Augustine, Sermons on the New Testament)

Returning to Sirach, we read,

(5) Do not be so confident of atonement that you add sin to sin.
(6) Do not say, “His mercy is great, he will forgive the multitude of my sins,” for both mercy and wrath come from him, and his anger rests on sinners.

Sirach here writes of anger and wrath that awaits the sinner who continues to trust in the wealth of this world, waiting for the opportune moment for salvation. The Apostle Paul wrote,

Whom God had publicly put forward that by the shedding of his blood he would be a mercy seat, through faith, to demonstrate his righteousness, because in his restraint, God had overlooked previously committed sins to declare at this present season his righteousness — That God might be righteous and declare everyone righteous who has faith in the name of Jesus. (Romans 3:25-26 Commentary in Translation Version)

Now that there is an exclusive hope in Christ, we must no longer wait to be overlooked. There is no other Gospel, no other remission of sins, no other Hope for the sinner. We cannot hope to out wait the Gospel of Jesus Christ that calls for sinners to repent.

John Chrysostom speaks of the sinners who wait,

Many of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, “There is no hell, there is no future punishment, God forgives us all sins.” (Chrysostom on John)

Sirach issues his call for repentance, some that must be done daily.

(7) Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth, and in the day of vengeance you will perish.

The one Constant in this World is the promise of the Lord. He has said that there is no other way, no hope for the sinner with Christ. He has promised that He will return one day, to bring the final judgment and to bring the Body of Christ into the same relationship that Adam had. His promises are secure and His Word eternal. Knowing this, Sirach in doubt a moment where the Divine Author gripped the pen, and seeing that soon there would come a time that would hasten all of humanity to repentance, warned those that would read his words not to delay in turning to the Lord.

Have we not wept when we seen those that have had the path to repentance slip away in death without ever having traveled the avenue? God is a merciful God, and He has required but the Faith in Jesus Christ to be saved and yet so many are unwilling to give up the riches of this life for the wealth of the World to Come.

The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man adviseth, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth. For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue.” (Chrysostom on 2nd Corinthians)

Let us be like David who wrote, no doubt with Joy,

Blessed is he whose transgression is forgiven,
Whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity,
And in whose spirit there is no deceit. When I kept silent, my bones grew old
Through my groaning all the day long. For day and night Your hand was heavy upon me;
My vitality was turned into the drought of summer.Selah I acknowledged my sin to You,
And my iniquity I have not hidden.
I said, “I will confess my transgressions to the LORD,”
And You forgave the iniquity of my sin.Selah
(Psalms 32:1-5 NKJV)

Finally, Sirach warns us that dishonest wealth, the ill gotten gain, will do nothing for us at the Day of the Lord.

(8) Do not depend on ill gotten gain, for it will not profit you nothing in the day of calamity.

Tags: apocrypha, Augustine, bible, christian, Christianity, God, Jesus Christ, nkjv, Paul, peter, repentance, riches, salvation, sin, sinner, wealth
Posted in Jeremiah, John Chrysostom, Sirach | No Comments »

November 29th, 2008 by Joel

Sirach 4. 20-31 – Indifferent Humility

Continuing our Commentary on Sirach 4:20-31

(20) Observe the right time, and beware of evil; and do not bring shame on yourself.

Like other passage in Sirach, we find echoes in Paul,

Redeeming the time, because the days are evil. (Ephesians 5:16 NKJV)

This passage is about individual wisdom, that which should guide us. It is the proverbial wisdom that must be kept about us, in order that we do not find ourselves in shame.

(21) For there is a shame which brings sin, and there is a shame which is glory and favor.
(22) Do not show partiality that harms your soul, nor show respect that brings your downfall.
(23) Do not withhold a word in time of need, and do not hide your wisdom in comeliness.
(24) For wisdom is known by a word, and instruction through the words of the tongue.
(25) Never speak against the truth, but be mindful of your ignorance.
(26) Do not be ashamed to confess your sins, and do not try to force the river’s flow.

We see much of the same thought in James 5.16, when the Apostle tell us to confess our sins one to another.

(27) Do not subject yourself to a foolish man, nor show partiality to a ruler.

This is a restatement of v22. To defer to a slave or show partiality to a ruler is a form of self-abasement. Both do the person a disservice.

v21-26 speaks of two shames – one which is sinful (that which we gain through unrighteous acts or through inaction) and that which brings glory and favor (with God – that which is gained by the righteous acts that we do or seek to do, such as repentance or being unbiased to slaves and rulers alike.)

(28) Fight even to death for the truth and the Lord God will fight for you.

This verse seemingly stands out, as God is but once mentioned in this section, and as a passive, almost outside Force.

(29) Do not be reckless in your speech, or sluggish and remiss in your deeds.
(30) Do not be like a lion in your home, nor showing pretense with your servants.

As we have seen in this passage, Sirach uses parallelism that is so often found in the Hebrew. Here he uses the opposite of event to bring the truth. v29 prohibits both aggressive speech and apathetic language. Both do wrong to the person. v30 again says the same thing in that it orders the person to be sober in the home – neither given to exaggeration or vanity.

In regards to verse 30, we find that the household codes written by the Apostle Paul echoes Sirach.

And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him. (Ephesians 6:9 NKJV)

Both authors have the same idea – in which the way we treat those around us, especially those ‘under’ us, we will be treated by He who is above us.

(31) Let not your hand be extended to receive, but withdrawn when it is time to repay.

Tags: bible, God, humility, James, kjvo, religion, tongue, truth, Wisdom
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November 26th, 2008 by Joel

Sirach 4.11-19 – The Pursuit of Wisdom

Sirach 4:11-19 -

We are reminded that the Wisdom books of the Deuterocanon presents a developed notion of Wisdom as a personification of an attribute of God; however, we find a genesis of this concept in Proverbs chapters 4 and 8, among smaller points in Job (such as 11.6). We find a much fuller theology of Sophia/Logos in John’s Gospel as well as in Paul’s writings which declare that Christ is the Wisdom of God (1st Corinthians 1.24), which to any learned Jew of Second Temple Judaism would have recognized as describing the oneness of God. The New Testament writers understood the Jewish personification of Wisdom as Christ. The similarity between Wisdom in Proverbs, Sirach, and Wisdom (of Solomon) and the Logos as presented in John’s prologue is not coincidental.

This passage in Sirach is properly labeled ‘The Pursuit of Wisdom.’ Sirach has lead the poor and the rich to this point, that we are to seek the Wisdom of God and in doing so we seek the Lord Himself. Note that the verbs involved in this passage point to the fact that gaining Wisdom is neither passive nor automatic. It is not absorbed nor taught, but something to take, if as by force (Matthew 11.12).

(11) Wisdom exalts her children and lays hold to those who seek her.

We find this thought echoed in the Proverbs and by the words of the Lord.

Wisdom is the principal thing; Therefore get wisdom. And in all your getting, get understanding. Exalt her, and she will promote you; She will bring you honor, when you embrace her. (Proverbs 4:7-8 NKJV)

The Son of Man came eating and drinking, and they say, “Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” (Matthew 11:19 NKJV)

Verse 10 of Sirach points to the Incarnation of Christ and to the ability of humanity to partake of the divine nature of God. Peter tells us “as His divine power has given to us all things that pertain to life and godliness”. Sirach tells us who that divine power is (of what) – it is Wisdom.

(12) Whoever loves her loves life, and those who seek her early will be filled with joy.

Again, we return to Proverbs,

For whoever finds me finds life, And obtains favor from the LORD; (Proverbs 8:35 NKJV)

And again, we remember the words of the Apostle Peter that the divine power gives us life and invite the investigation between 2nd Peter 1.3-4 and this passage of Sirach.

Sirach 4.1-10 – Compassion leads to Christ

For those of you are might me new to this blog, or this series, I began posting on Sirach some time ago and found myself posting bits and pieces. I liked the book so much that I decided to go through it from the beginning. If you don’t considered it inspired, then you have to admit that it is at least a far cry better than anything written lately (Joel Osteen and Rick Warren – this means you!)

Sirach 4:1-10

(1) My child, deprive not the poor of his life, and do not keep needy eyes waiting.
(2) Do not grieve the one who is hungry, nor anger a man in want.
(3) Do not add to the troubles of an angry mind, nor delay your gift to one in need.
(4) Do not reject an afflicted suppliant, nor turn your face away from the poor.
(5) Do not avert your eye from the needy, nor give a man occasion to curse you;
(6) for if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer.

In the Gospels, we read these words,

“Teacher, which is the great commandment in the law?” Jesus said to him, “”You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: “You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (Matthew 22:36-40 NKJV)

Sirach is pressing the need to care for the community, not against wealth. While it is true that the wealthy are often times depicted in Scripture as less than righteous, there is no law against amasses treasures, only against allowing it to become your god while ignoring the justice that God commands.

‘Life’ in verse 1 is later defined in 29.21 as the essentials – food (water and bread), clothing, and a shelter, which is the basic needs of human life, and the most often threatened in today’s society.

Compare this entire passage with Deuteronomy 15.7-11 and Proverbs 2.27-28

Verse 4 founds a mirror in Tobit, another Deuterocanonical book:

Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. (Tobit 4:7 RSVA)

As well as from the words of the Lord,

Give to him who begs from you, and do not refuse him who would borrow from you. (Matthew 5:42 RSVA)

5a is missing in the Hebrew while verse 6 is substantially changed. In the Hebrew, verse 6 reads,

When the bitter in spirit cries out in the anguish of his soul, his Rock will hear his prayer

It is possible that the Greek translator saw the Hebrew word and thought of the Creator, which is not impossible. The Rock (God) is often seen as the foundation (creator) of Israel and is the source of strength.

(7) Make yourself beloved in the congregation; bow your head low to the ruler.

Hillel, a 1st century BC Rabbi, taught, “Separate not yourself from the congregation”. He meant to immerse yourself in the community so as to share not just in the joys but the sorrows as well.

(8) Incline your ear to the poor, and answer him peaceably and gently.

The Hebrew for 8b has,

Respond to him, ‘Peace’!

The idea is the same, as Chrysostom says,

For so Paul too commanded: his phrase being, “lifting up holy hands without wrath and disputing.” Dishonor not then thy tongue, for how will it entreat for thee, when it hath lost its proper confidence? but adorn it with gentleness, with humility, make it worthy of the God who is entreated, fill it with blessing, with much almsdoing. For it is possible even with words to do alms. “For a word is a better thing than a gift,” and “answer the poor man peaceably with meekness.” And all the rest of thy time too adorn it with the rehearsing of the laws of God; “Yea, let all thy communication be in the law of the Most High.” (Chrysostom hom. on Matthew)

It is not simply what we do, but the manner in which we do it.

(9) Deliver him who is wronged from the hand of the wrongdoer; and do not be fainthearted in rendering judgment.

The idea of ‘rendering judgment’ is best seen as working for justice, as this entire verse would dictate

(10) Be like a father to orphans, and instead of a husband to their mother; you will then be like a son of the Most High, and he will love you more than does your mother.

Immediately, we remember the words of the Lord by Luke’s Gospel,

But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. (Luke 6:35 RSVA)

This verse is Incarnational, but points to the ability of man to partake of the divine nature,

As His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:3-4 NKJV)

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12-13 NKJV)

It also speaks of Christ who, though very rich, became a slave for us in order to seek justice, and became a father to the orphans (John 14.18) as well as the husband to our mother (the Church).

Tags: apocrypha, God, incarnation, Jesus Christ, justice, kjvo, poor, poverty, religion, wealth
Posted in John Chrysostom, Sirach | 7 Comments »

September 23rd, 2008 by Joel

From the Bible that is Rarely Read: Sirach 39.1-11

*I am not trying to design these as a commentary, but as a point for discussion and perhaps as a bit of a devotional. They are a spiritual and mental exercise for me. If I find an error in Sirach that I cannot rectify, then it must be considered mortal and merely a good read. Until then, if then, I will continue to read and learn from Sirach. Please feel free to point me in the right direction.

In studying the book of Sirach, I found nothing to disagree with the Christian faith as handed down by the Apostles. Instead, it often times edifies that Faith. In this passage, we find what might be considered a prophecy of the Apostle Paul as well as a picture the ideal disciple of our Lord Jesus Christ.

As a fundamentalist (although that is arguable) I approach the Bible as the Word of God, divinely inspired, and without imperfection in the Original. I believe that the spirit of God moved the holy men of old to write His words and His thoughts and because this, they are scared and must never be removed. In Sirach, although not recognized as inspired by Protestants and others, is a book of immense value and spiritual insight. It has provided many of the early Christian writers with a foundation to stand on, even in opposition to the Jews who dismissed it. Perhaps, it is because of passages like this, which point, seemingly to Christianity, even in part.

As a fundamentalist, I am not shy about my belief that biblical prophecy is a direct revelation from Jesus Christ, nor am I shy in saying that we find these prophecies, most of the time, after they happen. With reason, I am ready to hesitantly say that I believe that the Lord foresaw the Apostle Paul and through Inspiration, we read Sirach’s words,

Read the rest of this entry »

Tags: apocrypha, apostle paul, bible, catholicism, christian, Christianity, church, Clement of Rome, Controversial, discipleship, faith, fundamentalism, God, greek, Jesus Christ, kjvo, ministry, new english translation of the septuagint, nkjv, Old Testament, Paul, Prophecy, protestant, religion, service, Wisdom
Posted in RSV, Sirach | 20 Comments »

September 22nd, 2008 by Joel

From the Bible that is Rarely Read: Sirach 5.1-7

Sirach 5:1-7 from the Revised Standard Version

(1) Do not set your heart on your wealth, nor say, “I have enough.”
(2) Do not follow your inclination and strength, walking according to the desires of your heart.
(3) Do not say, “Who will have power over me?” for the Lord will surely punish you.

Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1st Timothy 6:17 from the King James Version)

John Chrysostom says,

Rich in this world, for others are rich in the world to come.

Implied in Sirach is Paul’s thought of the other riches. It is the Lord in whom we are to trust, and in whom we can gain a steadfast wealth.

The one LORD tells us through His prophet, Jeremiah,

Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. (Jeremiah 17:5-8 KJVA)

Before Sirach was this warning against trusting in ourselves. Salvation is not of ourselves, but of God, and is the riches of salvation that much occupy our goals.

(4) Do not say, “I sinned, and what happened to me?” for the Lord is slow to anger.

The Apostles Peter, writing to the diaspora, says,

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter 3:3-9 KJVA)

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; (Ecclesiastes 12:1 KJVA)

If the Lord is slow to anger of your sin, then perhaps you no longer have the way of repentance.

Augustine comments,

O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. (Augustine, Sermons on the New Testament)

Returning to Sirach, we read,

(5) Do not be so confident of atonement that you add sin to sin.
(6) Do not say, “His mercy is great, he will forgive the multitude of my sins,” for both mercy and wrath are with him, and his anger rests on sinners.

Sirach here writes of anger and wrath that awaits the sinner who continues to trust in the wealth of this world, waiting for the opportune moment for salvation. The Apostle Paul wrote,

Whom God had publicly put forward that by the shedding of his blood he would be a mercy seat, through faith, to demonstrate his righteousness, because in his restraint, God had overlooked previously committed sins to declare at this present season his righteousness — That God might be righteous and declare everyone righteous who has faith in the name of Jesus. (Romans 3:25-26 Commentary in Translation Version)

John Chrysostom speaks of the sinners who wait,

Many of the more careless sort of persons, using the lovingkindness of God to increase the magnitude of their sins and the excess of their disregard, speak in this way, “There is no hell, there is no future punishment, God forgives us all sins.” (Chrysostom on John)

Sirach issues his call for repentance, some that must be done daily.

(7) Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth, and at the time of punishment you will perish.

The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man adviseth, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth. For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue.” (Chrysostom on 2nd Corinthians)

Let us be like David who wrote, no doubt with Joy,

Blessed is he whose transgression is forgiven,
Whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity,
And in whose spirit there is no deceit. When I kept silent, my bones grew old
Through my groaning all the day long. For day and night Your hand was heavy upon me;
My vitality was turned into the drought of summer.Selah I acknowledged my sin to You,
And my iniquity I have not hidden.
I said, “I will confess my transgressions to the LORD,”
And You forgave the iniquity of my sin.Selah
(Psalms 32:1-5 NKJV)

September 9th, 2008 by Joel

From the Bible that is rarely read: Sirach 10.1-25

I have grown to enjoy these posts a great deal. (Here, here, here, and here) It is my blog, after all, and it has allowed me to discover the style and manner of writing and investigation into scripture that I like, and this seems to be one of them. Sirach, or Ecclesiasticus to the Protestants out there, was written well before Christ and was wrestled over until after Christ by the Jews.

I endeavored to read this book one a while ago, but go no further than the 10th chapter when i realized that at that time it was futile to investigate this book if the results would do no one any good. Now, I focus on my own edification and hope that others will be built up as well. I don’t mean to be selfish here, but there are times that we have to strengthen ourselves (1st Samuel 30.6) in the LORD our Great God. I have found encouragement in the pages of Sirach and hope to continue to do so.

We can approach this passage from Sirach in one of two ways:

First, we can see it in the socio-political light that most likely it was written in. Here in the States, we are embroiled in a political election for the President of these united States. It will get ugly and bitter and cause much strife even among those that call each other brother. If we should choose to do this, then we cause a division in the universal body of Christ, be it British or American, Chinese, or Indian. Further, we fail to show our separation from this world that is so well illustrated in Diognetus chapter 5.
Second, we can understand that with Christ, rather since Christ, and His Church, those things that once applied nationally to Israel now apply to the Church. In doing this, we understand that the leaders and magistrates of Sirach are the pastors and ministers of the Body of Christ. If we take this second route in understanding, we pay heed to Christ’s command to render to Caesar and to the understanding that the Kingdom of God is not a physically attainable goal, but the Church which is both visible and invisible.

I will approach it primarily, if not in totality, from the second stance.

Sirach 10:1-25 from the Revised Standard Version-Modified

(1) A wise leader will educate his people, and the rule of an understanding man will be well ordered.
(2) As the leader of a people, so are his officials; and the inhabitants of the city will reflect the ruler.
(3) An undisciplined king will ruin his people, but a city will grow through the understanding of its rulers.
(4) The authority of the earth is in the hands of the Lord, and over it he will raise up the right man for the appointed time.
(5) The success of a man is in the hand of the Lord, and he confers his honor upon the person of the scribe.
(6) Do not cherish anger with your neighbor for any injury, and do nothing by acts of insolence.

We are talking about these wise leaders, or magistrates as older translations have them (judge in the NETS) – who are prevalent among the people of God. In Sirach’s time, most likely these were perhaps the Hasmonean Kings, or even the generation earlier, both in which the temple priesthood was being used by those in power. We know from history that Judas Maccabeus saw the near complete degradation of the Jewish elite as they gave away to paganism and encourage the people to do so.

We have pastors and ministers, or those that say that they are such, that are neither wise nor well-ordered. I speak, of course, from experience. Now, I am not speaking about the wisdom of books or man’s words, but the beginning of all wisdom – the fear of the LORD (Psalms 111.10). They are filled with arrogance and this pride will cause not only them to fall, but the congregation as well. It by the leader that the city will either grow into glory or fall into perdition.

Have you every seen a congregation bitter and destroy by gossip or sin or by apathy for the things of God. I am not speaking about one or two, but the entire congregation. (There will always be those that choose not to live up to the examples set by the pastor or ministers and called for by the Scriptures). Look at the pastor of that congregation. What example is he setting? Does he gossip? What about his fear of God? The reverence paid to the things of the Lord? What of his love of the the Spirit? Are they themselves disciplined? Do they in a godly reverence watch over your souls so that when the accounting is called, they may give a good one?

Remember King Saul who, when had disobeyed God, had his kingdom taken from him. God alone is the giver of liberty and sovereignty. Too many people desire to be a pastor or a minister and for what? For what glory, rather, for whose glory? For God? More than likely it is for themselves. We see numerous pastors and so-called evangelists stand in the spot light but give no room for God. Even in the local congregations, how many desire the holy titles of Bishop, or Pastor, Elder, minister, deacon? Who many would choose them if they were all called servant and called no vestments of authority?

Verse 4 connects well to Wisdom 6.3

For power is given you of the Lord, and sovereignty from the Highest, who shall try your works, and search out your counsels.

Yes, there are times I believe that God will set us up to fail, so that we may be useful to Him when we remove ourselves.

Sirach, as you know, is a translation into Greek of the Hebrew original. In the Hebrew original, ‘scribe’ is ‘statute-maker’, or perhaps it is better to say ‘law-maker’. The authority that God gives His judges and leaders is an awesome power, and one which God will grant success if you abide in His fear.

(7) Arrogance is hateful before God and all of humanity, and injustice is outrageous to both.
(8) Sovereignty is transferred from nation to nation on account of injustice and insolence and wealth.
(9) How can he who is dust and ashes be proud? for even as he lives, he insides are decaying.
(10) The physician scoffs are a long illness, but the king of today will be dead tomorrow.
(11) For when a man is dead he will inherit reptiles, and wild animals, and worms.
(12) The beginning of man’s arrogance is to depart from the Lord, for his heart has forsaken his Maker.
(13) For the beginning of arrogance is sin, and the man who clings to it will pour out an abomination. Therefore the Lord will bring upon them extraordinary afflictions, and completely destroyed them.
(14) The Lord has pulls down the thrones of rulers, and seats the gentle in their place.
(15) The Lord plucks up the roots of the nations, and plants the humble in their place.
(16) The Lord overthrows the lands of the nations, and destroys them to the foundations of the earth.
(17) He has removes some of them and destroys them, and puts an end to the memory of them on the earth.
(18) Arrogance was not created by humanity, nor fierce anger by the offspring of women.

The original Hebrew serves as an interesting backdrop to the Greek here. As this is not a pure commentary, I will not go into detail here, but only provide a few points.

In this section, we find the beginning of arrogance, or pride, and in some ways, the end result of pride. We find that pride is hateful before a holy God and even before all of humanity. Both must consider pride as an injustice.

In 8b the Hebrew reads (replace on account of…) ‘because of violence of pride). Because of the violence that pride causes, or perhaps pride itself is a violence before God and Man, the sovereignty of a nation (or the ministry of a man) is removed and bestowed upon another. We know of all manners of violence – abuse, rape, libel, slander, physical, emotional – but pride? Is pride really a type of violence? Think of it this way: Pride causes a sin; sin is a rebellion against God; rebellion is violence; thus pride is violence.

Verse 9 is made the more poignant in the Hebrew which reads, ‘Why should dust and ashes be proud when his entrails are decaying even as he lives?”

In verse 12 the Hebrew reads ‘The beginning of arrogance is when a man becomes shameless’. The Hebrew and the Greek both offer the truth. When a man forgets his Maker, Saviour, Redeemer, and becomes his own ruler, judge, god and lord, he is without shame and has departed from the Lord, the only God.

(19) What race is worthy of honor? The human race. What race is worthy of honor? Those who fear the Lord. What race is unworthy of honor? The human race. What race is unworthy of honor? Those who transgress the commandments.
(20) Among brothers their leader is worthy of honor, and those who fear the Lord are worthy of honor in his eyes.
(21) The fear of the Lord goes before the gain of authority: but in roughness and pride one will loose it.
(22) The rich, and the eminent, and the poor – they glory in the fear of the Lord.
(23) It is not right to despise an intelligent poor man, nor is it proper to honor a sinful man.
(24) The nobleman, and the judge, and the ruler will be honored, but none of them is greater than the man who fears the Lord.
(25) Free men will be at the service of a wise servant, and a man of understanding will not grumble.

Sirach closes this section with the passage that has stuck with me for the past 5 years, so I will start there. A bishop has a great job indeed, as does the pastor and the evangelist. The music director is talented. The youth leader is great with children. The grounds committee has the best looking campus in town. The bulletin and newsletters are done with professionalism. The well-off fund every project needed. The pastor has well-prepared sermons. The evangelists are leaders revivals all over the world. Yet, the man who fears God is greater than all of these.

What? Do I think that these wonderful things can be done with the fear of God? Yes. It is well written and documented that God is not always behind the scenes in the things that ‘give Him glory’. Yet the poor wise men and women who glory in the the fear of the Lord, in whose fear the authority is gained, and who is honoured among the brothers and sisters, in these men and women, often nameless, is the greatest work of the Lord.

Finally, let us say that in wisdom do we fear the Lord and it is the fear of the Lord that is the beginning of wisdom. Let us support our clergy and pray that God strengthens them. Let us pray that we no more than the wise servant, no more than one who fears the Lord. Let us ora et labora that our city will not see ruin, but grow and prosper for the Kingdom of God

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September 4th, 2008 by Joel

From the Bible that is rarely read: Sirach 15.11-20

Do not say, “Because of the Lord I left the right way”; for he will not do what he hates. Do not say, “It was he who led me astray”; for he had no need of a sinful man. The Lord hates all abominations, and they are not loved by those who fear him. It was he who created man in the beginning, and he left him in the power of his own inclination. If you will, you can keep the commandments, and to act faithfully is a matter of your own choice. He has placed before you fire and water: stretch out your hand for whichever you wish. Before a man are life and death, and whichever he chooses will be given to him. For great is the wisdom of the Lord; he is mighty in power and sees everything; his eyes are on those who fear him, and he knows every deed of man. He has not commanded any one to be ungodly, and he has not given any one permission to sin. (Sirach 15:11-20 from the Revised Standard Version RSV)

I remember being in grade school, 2nd grade I believe, and quickly running a foul of a classmate. He was a PK – preacher’s kid and new to the school. I remember sitting in the cafeteria before school began and having a conversation about the devil – yes, I know, but hey, I didn’t have the blog then! – and he said that it was the devil who makes him do ‘bad things’. It is the same excuse that many people use today – speeding, cursing, violence – ‘the devil made me do it.’ Obviously, this was a problem a few centuries before Christ as well. Sirach confronts it with a very abrupt statement – Don’t blame anyone but yourself. We have free will as a creation of God – we can employ it for good or evil.

Recently, I have been asked about the idea of apostasy. Apostasy involves the idea of falling away from God. It is right to be reminded that nothing can remove us, but we sure can jump ship! The very idea that people would blame God for their sin, transgression, or apostasy appalls Sirach. I have actually met people that blame either the Church or perhaps the Pastor (or the easiest thing to do, is to blame the pastor’s wife) or perhaps a member. The real fault lies in the person themselves. They have chosen to ‘leave the right way’, to ‘fall away’ as the King James Version puts it.

The Greek here is a paraphrase of the Hebrew (yes, contrary to the KJVO myth Sirach was written in Hebrew originally) which reads ‘Say not, From God is my transgression, for that which he hates he made not.’ This leads us to a slightly different understanding of the verse, but both implying that God does not make sin and would not lead people into it. James clearly echoes Sirach here, when he says,

Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. (James 1:13 NKJV)

It is interested to note the Hebrew addition to verse 13(b). The Greek says, ‘The Lord hates all abominations, and they are not loved by those who fear him’ to which the Hebrew adds ‘and he will not let it come hear those that fear him.’ Again, Paul agrees here when he says,

For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. (Romans 8:38-39 NKJV)

Sirach here sees the orthodox idea of sin – that it is by our own inclination, will, and choice. We must choose to live sinless lives. Sirach says that before us is fire (the curse) and water (the blessing) and it is up to each and everyone of us to choose between the two, but if we choose the fire, then it is not because of God that we do this, the blame falling on our own shoulders.

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September 2nd, 2008 by Joel

From the Bible that is rarely read: Sirach 15.9

Simply a thought…

A hymn of praise is not fitting on the lips of a sinner, for it has not been sent from the Lord. For a hymn of praise should be uttered in wisdom, and the Lord will prosper it.
(Sir 15:9 RSV)

I have made no bones about enjoying the Orthodox Study Bible, and this is one of the reasons why. While reading Acts 16 today, I came across a cross reference pointing to Sirach 15.9 as well as Luke 4.43.

Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling. She followed behind Paul and us and kept crying out, “These men are servants of the Most High God, who are proclaiming to you the way of salvation.” She continued to do this for many days. But Paul became greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out of her at once. (Act 16:16-18 NET)

We have a great man of God, Paul, preaching to the sinners in Thyatira concerning Jesus Christ. He meets a possessed slave girl, who was a fortune teller. She exercised great supernatural powers. We can draw the conclusions to the false prophets today, but in reality, the slave girl was little more than an astrologer. We cannot deny that her power was real. Even in the days of Irenaeus, in his first book of of Against Heresies, tells us a man with the ‘familiar spirit’. These people who entertain such spirits are condemned in the Old Testament and to be stoned.

Their entire being is fifthly – from head to toe. The slave girl had to be rid of the spirit before being allowed to speak of God. The same is said of the demonic filled people in the gospel.

When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them. And demons also came out of many, crying out and saying, “You are the Christ, the Son of God!” And He, rebuking them, did not allow them to speak, for they knew that He was the Christ. (Luk 4:40-41 NKJV)

Chrysostom says at this point,

“But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the Apostolic office, nor did it become the mysteries of Christ to be made public by impure tongues.”

No, to how does this apply to us? First, I know of a man, a pastor, who allows anything on the pulpit area. He knows of the truth, having preached it for decades, and having required from those that purport a gift of God some standard of holiness. Now, I when I sat under the man, if that was such a thing then – for I did not know what that truly meant – he would allow others of similiar doctrine to minister, but the doctrine was similiar and the standard well measured. Sometime ago, his wife fell disastrously ill, soon dying of cancer. His nature of anger quickly overtook him and he essentially ran off those that would disagree with him.

A few years ago, by way of mutual acquaintances, I learned that he has erased his standard of holiness as well as allowed the discontinuation of doctrinal preaching. He allowed those with very dissimilar doctrines to creep in, to lead those songs of praise, to overtake the leadership of the congregation to the point where it is nothing of which I remember from my younger days.

I have to think that Sirach was indeed wise when he wrote these words, uttered in inspiration. This is not to mean that a sinner cannot repent or call upon God, but to stand in the holy place and sacrifice to God while remaining a sinner would be wrong to allow. The Church is a holy place. To me, it is not merely a place to go to on Sunday morning, but the central part of the Christian life. It is the Church house where we celebrate a birth, a death and marriage. It is where we can gather support for a rough week ahead. It is like the Tabernacle of old, the place where we can seek the face of God.

The Church house is the place where we bring our sacrifice of praise, our holy hands, our shouts of joy. How dare a sinner intrude to offer a sacrifice and thus make a mockery of God. To think the sinner holy enough to offer sacrifice to a holy God while they think themselves without need of that very same God, still finding themselves stained by corruption!

We must make room always to allow the sinner a place of repentance, but this is the only sacrifice from the sinner that God accepts. The alter of this sacrifice must never be closed, but to allow the sinner to offer a song of praise to God and to rejoice in that sacrifice is make the holy unholy.