Sirach 51

The book of Sirach ends with an epilogue that contains three sections: (1) a prayer of thanksgiving for deliverance, inspired by the Psalms (51:1–12); (2) a psalm of praise, included only in the Hebrew version and omitted from the RSV-2CE; and (3) an autobiographical poem on Ben Sira’s search for wisdom (51:13–30).

¹I will give thanks to you, O Lord and King,
** and will praise you as God my Savior.**
I give thanks to your name,
** ²for you have been my protector and helper**
and have delivered my body from destruction
** and from the snare of a slanderous tongue,**
** from lips that utter lies.**
Before those who stood by
** you were my helper, ³and delivered me,**
** in the greatness of your mercy and of your name,**
from the gnashings of teeth about to devour me,
** from the hand of those who sought my life,**
** from the many afflictions that I endured,**
⁴from choking fire on every side
** and from the midst of fire which I did not kindle,**

⁵from the depths of the belly of Hades,
from an unclean tongue and lying words—
⁶the slander of an unrighteous tongue to the king.
My soul drew near to death,
and my life was very near to Hades beneath.
⁷They surrounded me on every side,
and there was no one to help me;
I looked for the assistance of men,
and there was none.
⁸Then I remembered your mercy, O Lord,
and your work from of old,
that you deliver those who wait for you
and save them from the hand of their enemies.
⁹And I sent up my supplication from the earth,
and prayed for deliverance from death.
¹⁰I appealed to the Lord, the Father of my lord,
not to forsake me in the days of affliction,
at the time when there is no help against the proud.
¹¹I will praise your name continually,
and will sing praise with thanksgiving.
My prayer was heard,
¹²for you saved me from destruction
and rescued me from an evil plight.
Therefore I will give thanks to you and praise you,
and I will bless the name of the Lord.

OT: Pss 5:7; 27:1; 56:13; 89:26; 116:8; 136

NT: Eph 5:18–19; Col 3:16; Heb 13:15

Catechism: thanksgiving and praise, 2637–43

Lectionary: 51:1–8: Common of Martyrs; 51:8–12: Most Holy Name of Jesus

[51:1]

The Greek and Latin versions add a title: “A prayer of Jesus the son of Sirach.” By giving thanks to his Lord and King, Ben Sira acknowledges that everything he has is a gift from God, his Savior (compare Luke 1:47; Hebrew: “God of my salvation”). For this reason, it is fitting to give thanks to his name.

[51:2–3]

As his protector and helper, God delivered Ben Sira from dangers that could have led to his destruction and death (34:12–17; Pss 56:13; 116:8), as well as from a slanderous tongue and lies that could have ruined his reputation (Sir 28:13–26; Ps 109:2–3). While many stood by idly in times of need, God was Ben Sira’s helper who delivered him, in his abundant mercy (compare Pss 5:7; 106:7, 45). God saved him from the gnashings of teeth of enemies who, like wild animals, were ready to devour him (Pss 17:12; 22:20–21; 35:16), as well as from those who sought to end his life (Pss 35:4; 63:9).

[51:4–7]

The Lord also delivered Ben Sira from unspecified afflictions that, like a choking fire, engulfed him on every side with no possibility of escape; from close brushes with death that would have sent him into the belly of ^†Hades, the underworld; and from malicious slander reported to the king, which could have also cost him his life. As his enemies surrounded him, Ben Sira found no one to help, and he remained utterly alone in his distress (Isa 63:5).

[51:8–9]

Having despaired of finding human assistance, Ben Sira remembered the Lord’s mercy and kindness from of old, and how he delivers those who wait upon him (Ps 25:6; Isa 40:31) from the threats of their enemies (Hebrew: “from all evil”). Mindful of God’s power to save, Ben Sira sent up his supplication to heaven and prayed for deliverance from death (Hebrew: “from the gates of Sheol I cried for help”; see Jon 2:2).

[51:10]

Ben Sira’s final appeal to the Lord, the Father of my lord seems to suggest two lords in Greek, leading some commentators to interpret the phrase in a messianic sense (compare Ps 110:1). The Hebrew reads more conventionally: “I cried out, ‘Lord, you are my Father,’ for you are my mighty salvation” (see Ps 89:26). Once again, the author calls upon the Lord not to forsake him in days of affliction, when he is helpless and alone before proud and arrogant foes.

[51:11–12]

Because his prayer was heard and the Lord saved him from destruction and the evil plight that afflicted him, Ben Sira returns to his initial purpose—to give thanks, to praise, and to bless the name of the Lord for his great deeds of mercy (39:35; 51:1).

The Hebrew adds the following psalm of praise between verses 12 and 13:

Give thanks to the Lord, for he is good,
  for his mercy endures forever;

Give thanks to the God of praises,
  for his mercy endures forever;

Give thanks to the guardian of Israel,
  for his mercy endures forever;

Give thanks to him who formed all things,
  for his mercy endures forever;

Give thanks to the redeemer of Israel,
  for his mercy endures forever;

Give thanks to him who gathers the dispersed of Israel,
  for his mercy endures forever;

Give thanks to him who rebuilt his city and his sanctuary,
  for his mercy endures forever;

Give thanks to him who makes a horn to sprout for the house of David,
  for his mercy endures forever;

Give thanks to him who has chosen the sons of Zadok to be priests,
  for his mercy endures forever;

Give thanks to the shield of Abraham,
  for his mercy endures forever;

Give thanks to the rock of Isaac,
  for his mercy endures forever;

Give thanks to the mighty one of Jacob,
  for his mercy endures forever;

Give thanks to him who has chosen Zion,
  for his mercy endures forever;

Give thanks to the King of the kings of kings,
  for his mercy endures forever;

He has raised up a horn for his people,
  praise for all his loyal ones.

For the children of Israel, the people close to him.
  Praise the Lord! (NRSV)

This psalm, which is modeled on Ps 136, borrows titles for God from various Old Testament texts. The Lord is the “God of praises” (Ps 109:1), “the guardian of Israel” (Ps 121:4) “who formed all things” (Jer 10:16; 51:19), “the redeemer of Israel” (Isa 49:7) who “gathers the dispersed of Israel” (Ps 147:2; Isa 11:12) and who “rebuilt his city and his sanctuary” (Ps 51:18; Isa 44:28). The psalm then associates God with five major figures of salvation history: King David (Ps 132:17); Zadok, the high priest during David’s reign (1 Kings 1:38–39; Ezek 44:15); and the patriarchs Abraham (Gen 15:1), Isaac, and Jacob (32:9; 49:24). God is further praised as the one who “has chosen Zion” (Ps 132:13), the “king of kings” (a later term, Rev 17:14) who has “raised up a horn for his people” Israel (Ps 148:14).

¹³While I was still young, before I went on my travels,
I sought wisdom openly in my prayer.
¹⁴Before the temple I asked for her,
and I will search for her to the last.
¹⁵From blossom to ripening grape
my heart delighted in her;
my foot entered upon the straight path;
from my youth I followed her steps.
¹⁶I inclined my ear a little and received her,
and I found for myself much instruction.
¹⁷I made progress therein;
to him who gives wisdom I will give glory.
¹⁸For I resolved to live according to wisdom,
and I was zealous for the good;
and I shall never be put to shame.
¹⁹My soul grappled with wisdom,
and in my conduct I was strict;
I spread out my hands to the heavens,
and lamented my ignorance of her.
²⁰I directed my soul to her,
and through purification I found her.
I gained understanding with her from the first,
therefore I will not be forsaken.
²¹My heart was stirred to seek her,
therefore I have gained a good possession.
²²The Lord gave me a tongue as my reward,
and I will praise him with it.

²³Draw near to me, you who are untaught,
and lodge in my school.
²⁴Why do you say you are lacking in these things,
and why are your souls very thirsty?
²⁵I opened my mouth and said,

Get these things for yourselves without money.
²⁶Put your neck under the yoke,
and let your souls receive instruction;
it is to be found close by.
²⁷See with your eyes that I have labored little
and found for myself much rest.
²⁸Get instruction with a large sum of silver,
and you will gain by it much gold.
²⁹May your soul rejoice in his mercy,
and may you not be put to shame when you praise him.
³⁰Do your work before the appointed time,
and in God’s time he will give you your reward.

OT: 1 Kings 3:9; Prov 9:1–6; Wis 7:25–8:3; 9:1–4, 9–10; Sir 6:18–31; 24:10
NT: Matt 11:29
Catechism: the yoke of wisdom, 459; the beauty of wisdom, 2500

[51:13–14]

Ben Sira concludes his book with an autobiographical poem on his search for wisdom. His quest began early in life: while he was still young (6:18; Wis 8:2) and before the travels that were instrumental in his cultivation of wisdom (Sir 34:10–13; 39:4), he sought wisdom in prayer—for wisdom is not just a skill acquired through experience or study but a gift from God that one must ask for (1:19; 1 Kings 3:9; Wis 9:1–4, 9–10). Because she is most present in the sanctuary and in the context of Israel’s liturgy (Sir 24:10; 50:1–21), Ben Sira sought her before the temple, and he intends to search for her to the last—for the rest of his life.

[51:15]

From blossom to ripening grape, which could mean either “from youth to manhood” or “from the first blossoming of wisdom to its mature fruit,” Ben Sira delighted in her. He pursued her wholeheartedly on the straight path, never straying from God’s law. From his youth he followed her steps, not just as a set of teachings to learn but as a presence to follow and love (4:11–17; 6:26–28).

[51:16–17]

Putting in the effort to grow in wisdom by listening to her voice (6:23, 33, 35; 16:24) yields rich rewards: by inclining his ear a little and receiving her teachings with docility, Ben Sira gained much instruction (6:19; 51:27) and made progress in understanding her ways (Hebrew: “and her yoke was glorious to me,” 6:24, 30; 51:26). Thus, to him who gives wisdom—whether God or human teachers—Ben Sira wishes to give glory (Hebrew: “and to my teacher I offer thanks”).

[51:18–19]

Enamored with her, Ben Sira resolved to live according to wisdom by putting her teachings into practice and being zealous for the good. This gave him confidence that he would never be put to shame. The idea of being shielded from shame by pursuing goodness casts wisdom as the antidote to Adam and Eve’s fall in the garden of Eden (15:4; 24:22; Gen 2:25; 3:6–7). Ben Sira grappled with wisdom and fought for her (Hebrew: “longed for her”) through self-discipline and strict conduct. He also spread out his hands to the heavens in a prayerful posture (1 Kings 8:22), and in humility lamented his ignorance of her.

[51:20–22]

Aware of his own limitations in wisdom, Ben Sira directed his soul to her, and through purification of the heart, by avoiding sin and growing in virtue, he found her. By cultivating upright moral conduct and obedience to the law, he gained understanding (literally, “acquired a heart”) through his knowledge of wisdom and gained assurance that she would not forsake him (2:10; 4:19; Prov 4:6). Once more, the primacy of love is emphasized: because his heart was stirred to seek her, Ben Sira gained wisdom as a prized possession. As a reward for his quest, the Lord gave him a tongue—that is, the ability to speak eloquently (Isa 50:4)—enabling him to teach effectively and praise him in return.

[51:23–24]

Ben Sira extends a final invitation to his readers, encouraging them to learn from his wisdom (Prov 9:4, 16): Draw near to me, you who are untaught or uneducated, and lodge in my school to learn from my teachings. The Hebrew reads: “in my house of instruction” (beit midrash), the traditional Jewish term for the “house” where students gather to study the ^†Torah (compare Sir 14:23–27). He then asks, rhetorically, why they are still lacking in wisdom’s teachings (Hebrew: “wisdom’s food”)—so essential for life—and allow their souls to remain thirsty by depriving themselves of the spring of wisdom (15:3; 24:19–21; Prov 9:5).

[51:25–26]

Ben Sira therefore exhorts those who still lack wisdom: Get these things (Hebrew: “acquire wisdom”; see Prov 4:5, 7) for yourselves without money, for she is a free gift (Isa 55:1)—and Ben Sira apparently offers his own instruction at no charge. One must not be afraid of the sacrifices involved in pursuing wisdom: put your neck under the yoke of her teaching, and let your souls receive instruction or discipline (Sir 6:23–31; Matt 11:29), for wisdom is near and within reach. The Hebrew reads: “She is close to those who seek her, and the one who is in earnest finds her.”

Lodge in My House of Instruction

St. Augustine extends Sirach’s invitation to seek instruction and wisdom into the Christian life. While devout Jews from Ben Sira’s time could find wisdom in his “house of instruction,” Christians today find life-giving instruction in the Church of Christ:

The Word of God was directed to us. It was proclaimed to exhort us, as the Scripture says: “Receive instruction in the house of instruction” (Sir 51:23, 28). Instruction is given so as to instruct, and the house of instruction is the church of Christ. Let us ask ourselves the object and purpose of this instruction: who is instructed, and who imparts the instruction. One learns to live well, and the purpose for which he learns to live well is so as to live forever. To this end Christians are taught, and Christ is the one who teaches.Augustine, Sermon 399.1.1, in Sever J. Voicu, ed., Apocrypha, ACCS:OT 15 (Downers Grove, IL: InterVarsity, 2010), 415.

[51:27–28]

Ben Sira testifies that he has labored little and found much rest, for the effort required to seek wisdom is trivial compared to the rewards of obtaining her (6:19; 51:16). It is worthwhile to invest much to acquire instruction and wisdom, even a large sum of silver, as one can expect to gain by it much gold—that is, a significant return on one’s investment.

[51:29–30]

Ben Sira expresses his heartfelt wishes for his readers, hoping they may rejoice in God’s mercy and not be put to shame when they praise him, for shame is incompatible with wisdom (24:22; 51:18). He assures them that if they diligently seek wisdom throughout their lives, before the appointed time of death and judgment, God will, in his time, grant all wisdom seekers their reward—namely, wisdom herself and all the benefits that she brings. The Hebrew adds a final blessing: “Blessed be the Lord forever and praised be his name from generation to generation. Thus far the words of Simeon, the son of Yeshua [Jesus], who is called Ben Sira. The Wisdom of Simeon, the son of Yeshua [Jesus], the son of Eleazar, the son of Sira. May the name of the Lord be blessed from now to eternity.”