Wisdom of Life As Way of Life PDF

444 Lemmelijn, “Wisdom of Life,” OTE 27/2 (2014): 444-471
Wisdom of Life as Way of Life: The Wisdom of

Jesus Sirach as a Case in Point
BÉNÉDICTE LEMMELIJN (KU LEUVEN & UFS)
ABSTRACT
After a general introduction to the idea of Biblical Wisdom as wis-
dom of life, the present contribution will introduce three crucial
concepts thereof: “righteousness,” “fear of the Lord” and “bless-
ing.” These concepts will be dealt with in the context of both an
immanent and transcendent orientation of Biblical wisdom. There-
after, and against the background of the book Ecclesiasticus or The
Wisdom of Jesus Son of Sirach, this Biblical wisdom will be con-
cretely illustrated. As wisdom pertains to many aspects of daily
human life, the text will be presented on the basis of a florilegium of
a number of pericopes which are related to the varying facets of
human life in its search for meaning and happiness.
It is a real joy to be invited to write a contribution in honour of a scholar like H.

Van Rooy. Actually writing it, however, is a challenge: meeting the standards
of Herrie’s research is no easy task. Therefore, I decided, for once, not to
address the technical area of textual criticism but focus instead on intrinsic
Biblical wisdom as a source of wisdom of life. The following pages are an
invitation to reflect on life itself because, indeed, the celebrated scholar can
surely look back gratefully not only on a rich career but equally on a blessed
life.
A BIBLICAL WISDOM AS THE WISDOM OF LIFE
To talk of biblical wisdom is actually to talk of the wisdom of life. After all, the
Old Testament wisdom literature is oriented, first and foremost, towards the
realisation of a meaningful life. This wisdom of life, then, is very closely con-
nected to a certain “way of life,” namely living life in the way that a wise per-
son would. The life that draws its power from wisdom is based on insight into
the order of life. Therefore, it respects the order of creation, an order that God,
in overcoming chaos, purposely inserted into creation. Recognising and
respecting this order of creation in all its aspects constitutes the core of the way
of life that the OT wisdom literature advocates.1 It has its origin in, and is
1
For a selection of literature concerning OT wisdom in general, see Martin Noth,
“Die Bewährung von Salomos ‘Göttlicher Weisheit,’” in Wisdom in Israel and in the
Ancient Near East. FS Harold H. Rowley (ed. Martin Noth and Thomas D. Winton;
VTSup 3; Leiden: Brill, 1955) 225-237; Walther Zimmerli, “The Place and the Limit
of Wisdom in the Framework of the Old Testament Theology,” SJT 17 (1963): 146–
158; Gerhard von Rad, Weisheit in Israel (Neukirchen–Vluyn: Neukirchener, 1970);
Lemmelijn, “Wisdom of Life,” OTE 27/2 (2014): 444-471 445
Othmar Keel, Die Weisheit spielt vor Gott (Freiburg: Universitätsverlag Freiburg,
1974); Roger N. Whybray, The Intellectual Tradition in the Old Testament (BZAW
135; Berlin: De Gruyter, 1974); James L. Crenshaw, ed., Studies in Ancient Israelite
Wisdom, (New York: Ktav, 1976); Roland E. Murphy, “Wisdom Theses,” in Wisdom
and Knowledge (ed. Joseph Armenti; Philadelphia: Villanova, 1976); Roland E. Mur-
phy, “Wisdom: Theses and Hypotheses,” in Israelite Wisdom: Theological and Liter-
ary Essays. FS Samuel Terrien (ed. John G. Gammie e.a.;Missoula: Scholars Press,
1978) 35-42; Maurice Gilbert, ed., La sagesse de l’Ancien Testament (BETL 51; 2nd
ed.; Leuven: Peeters, 1990); Max Küchler, Frühjüdische Weisheitstraditionen (OBO
26; Freiburg: Universitätsverlag, 1979); Donn Morgan, Wisdom in the Old Testament
Traditions (Atlanta: John Knox, 1981); Joseph Blenkinsopp, Wisdom and Law in the
Old Testament (Oxford: OUP, 1983); Dianne Bergant, What Are They Saying About
Wisdom Literature? (New York: Paulist Press, 1984); James L. Crenshaw, “The Wis-
dom Literature,” in The Hebrew Bible and Its Modern Interpreters (ed. Douglas
Knight and Gene Tucker; Philadelphia: Fortress Press, 1985), 369–407; James L.
Crenshaw, “Education in Ancient Israel,” JBL 104 (1985): 601–615; Roland E. Mur-
phy, “Wisdom and Creation,” JBL 104 (1985): 3–11; Ronald E. Clements, Wisdom
for a Changing World: Wisdom in O.T. Theology (Berkeley: Bibal Press, 1990); John
G. Gammie and Leo Perdue, eds., The Sage in Israel and the Ancient Near East
(Winona Lake: Eisenbrauns, 1990); Roland E. Murphy, The Tree of Life: An Explora-
tion of Biblical Wisdom Literature (New York: Doubleday, 1990); Franz–Joseph
Steiert, Die Weisheit Israels: ein Fremdkörper im A.T.? (Freiburg: Herder, 1990);
René Lebrun, ed., Sagesses de l’Orient ancien et chrétien (Paris: Beauchesne, 1993);
Leo Perdue, Wisdom and Creation: The Theology of Wisdom and Literature (Nash-
ville: Wipf & Stock, 1994); Stuart Weeks, Early Israelite Wisdom (Oxford: OUP,
1994); Jutta Hausmann, Studien zum Menschenbild der älteren Weisheit (Tübingen:
Mohr, 1995); Jacques Trublet, La Sagesse biblique: De l’Ancien au Nouveau Testa-
ment (LD 160; Paris: Cerf, 1995); Anja A. Diesel, Reinhard G. Lehmann and Echart
Otto, eds., “Jedes Ding hat seine Zeit…”: Studien zur israelitischen und altorientalis-
chen Weisheit (BZAW 241; Berlin: De Gruyter, 1996); Dianne Bergant, Israel’s Wis-
dom Literature: A Liberation–Critical Reading on the Old Testament (Minneapolis:
Augsburg Fortress, 1997); Thomas Krüger, Kritische Weisheit: Studien zur weisheit-
lichen Traditionskritik im Alten Testament (Zurich: Pano Verlag, 1997); Otto Kaiser,
Gottes und der Menschen Weisheit: Gesammelte Aufätze (BZAW 261; Berlin: De
Gruyter, 1998); Adolphe Gesché and Paul Scolas, eds., La sagesse, une chance pour
l’espérance? (Paris: Cerf, 1998); Stephen Barton, ed., Where Shall Wisdom Be
Found? (Edingburgh: Bloomsbury, 1999); Anthony R. Ceresko, Introduction to Old
Testament Wisdom: A Spirituality of Liberation (Maryknoll N.Y.: Orbis, 1999); Rich-
ard Kalmin, The Sage in Jewish Society of Late Antiquity (London: Routledge, 1999);
Eckart Otto, “Woher weiß der Mensch um Gut und Böse? Philosophische
Annäherungen der ägyptischen und biblischen Weisheit an ein Grundproblem der
Ethik,” in Recht und Ethos im Alten Testament: Gestalt und Wirkung (ed. Stefan
Beyerle, Günter Mayer, and Hans Strauß; Neukirchen–Vluyn: Neukirchener, 1999),
207–231; François Mies, ed., Toute la sagesse du monde (Namur–Brussels: PU
Namur, 1999); Hermann von Lipps, “Jüdische Weisheit und griechische Tugend-
lehre,” in Weisheit, Ethos und Gebot: Weisheits– und Dekalogtraditionen in der Bibel
und im frühen Judentum (ed. Henning G. von Reventlow; BTSt 43; Neukirchen–
directed towards, respect for and faith in God. The way of life of the wise peo-
ple of the OT is, in other words, attuned to God.
The above may give the immediate impression that this concerns a diffi-
cult and lofty affair, which is probably far removed from daily life and falls to
those who are out of touch with real life and who have the time and inclination
to ponder God’s word and ways in solitude. However, nothing could be further
from the truth. Those who take the trouble to read the OT wisdom literature—
and actually it is no trouble but rather a pleasure because it contains pearls of
biblical poetry—will very quickly see that it is not about distant, high ideals. It
is about anything but a life–renouncing horizon for eccentric piety.
The core of the wisdom literature is the quest for the realisation of a
meaningful life and society, for a blessed, “full” life, supported by a God who
is both its origin and its goal.2 It concerns a way of life characterised by deep
trust, but at the same time by a clear perception of human vulnerability and
contingency. This awareness, however, does not constitute an excuse for dis-
couragement and resignation. On the contrary, it constitutes a stimulus and a
call to make the very best of this life, here and now, with and despite all its
limitations. Attuning this life to a God who is love and goodness seeks to raise
limited human existence above the banality and mediocrity that are all too
often, and too soon, part of it.
In other words, OT wisdom strives, to use a contemporary expression,
for “quality of life,” which is distinct from pure hedonistic satisfaction of all
possible desires, as it essentially seeks to enjoy the blessing of God in this life
and, in this context, to bring about a little piece of heaven in the here and now.
B BIBLICAL WISDOM OF LIFE “CROSSED”
Thus, if the OT wisdom literature is particularly concerned with life itself, then
it is obvious that it must also have something to say about the various aspects
of this life. It concerns, as has been mentioned already, not just a number of
recommendations to live piously, but indeed the concrete realisation of a
Vluyn: Neukirchener, 2001), 29–60. See also, for a survey of the research: Claus
Westermann, Forschungsgeschichte zur Weisheitsliteratur 1950–1990 (Stuttgart:
Calwer, 1991) and for a bibliography, Peter Enns, Poetry and Wisdom (Grand Rapids:
Baker, 1997).
2
In this regard, see also, Bénédicte Lemmelijn, “Verhalen: van mensen voor
mensen, over een God die geen mens ooit vatten kan,” in Toekomst voor verhalen en
rituelen? Op het snijpunt van bijbel en geloofscommunicatie (ed. Paul Kevers and
Joke Maex; Leuven: Acco, 2005), 61–74, particularly pp. 64–65 and 73–74 as well as
Hans Ausloos and Bénédicte Lemmelijn, The Book of Life: Biblical Answers to
Existential Questions, (Grand Rapids, Mich., Cambridge: Eerdmans 2010), 255–256.
Cf. Also Hans Ausloos and Bénédicte Lemmelijn, De Bijbel, een (g)oude(n) gids:
Bijbelse antwoorden op menselijke vragen (4th ed.; Leuven: Acco, 2012), 191–192.
blessed, human life in all its facets. Ultimately, the point is the fulfilment of
“full” life under God’s blessing.
When one reflects about this fact more carefully, I think one can discern,
in the “ideal life” described, two poles in the OT wisdom literature. In a manner
analogous to the well–known idea that sees, in the Christian sign of the cross, a
horizontal and a vertical axis, one could say that wisdom also has a horizontal
and a vertical axis, very clearly distinct and yet inseparably bound.
On the horizontal plane, one could place the immanence of human exist-
ence. In OT wisdom, one indisputably sees in it a clear understanding of human
contingency and imperfection. Vertically, on the other hand, this interest is
crossed by an attentiveness to transcendence, namely, to the divine reality that
transcends the human. In the OT wisdom literature, two particular and very
important theological concepts are attached to both of these aspects respec-
tively.
1 Righteousness
Connected with the horizontal dimension, which aims at the fulfilment of the
contingent, fragile human life, is the key idea of “righteousness” (hqdc –
tsedaqah). The wise person, who tries to live according to God’s order, lives in
righteousness and is also called “righteous” (qydc – tsadiq).3 This is about far
3
For more background surrounding the concepts of “righteousness”/“the righteous”
in its different interpretations, see, among others, Klaus Koch, “SDQ im Alten Testa-
ment,” (Ph.D. diss., University of Heidelberg, 1953); Jerome P. Justesen, “On the
Meaning of SADAQ,” AUSS 2 (1964): 53–61; Alfred Jepsen, “Sdq und sdqh im Alten
Testament,” in Gottes Wort und Gottes Land (ed. Henning Graf von Reventlow;
Göttingen: Vandenhoeck & Ruprecht, 1965), 78–99; Hans H. Schmid, Gerechtigkeit
als Weltordnung (Tübingen: Mohr, 1968); Henning G. von Reventlow, Rechtfertigung
im Horizont des Alten Testaments (BEvT 58; Munich: Kaiser, 1971); Jože Krašovec,
La justice (SDQ) de Dieu dans le Bible Hebraique et l’interprétation juive et
chrétienne (OBO 76; Freiburg: Vandenhoeck & Ruprecht, 1988); Rüdiger Lux,
“‘Denn es ist kein Mensch so gerecht auf Erden, daß er nur Gutes tue...’: Recht und
Gerechtigkeit aus der Sicht des Predigers Salomo,” ZTK 94 (1997): 263–287; Klaus
Baltzer and Thomas Krüger, “Die Erfahrung Hiobs: «Konnektive» und «distributive»
Gerechtigkeit nach dem Hiob–Buch,” in Problems in Biblical Theology (ed. Henry
Sun et al.; Grand Rapids, Mich.: Wipf & Stock, 1997), 27–37; Gérard Verkinère, La
justice dans l’Ancien Testament (CaE 105; Paris: Cerf, 1998); Moshe Ish–Horowicz,
“Righteousness (Tsedek) in the Bible and Its Rabbinic Interpretations,” in
Interpretation of the Bible (ed. Jože Krašovec; Ljubljana: Sheffield Academic Press,
1998), 577–587; Bernd Janowski, Die rettende Gerechtigkeit: Beiträge zur Theologie
des Alten Testaments (Neukirchen–Vluyn: Neukirchener, 1999); Jörg Jeremias, ed.,
Gerechtigkeit und Leben im hellenistischen Zeitalter (BZAW 296; Berlin: De Gruyter,
2001); Silvia Schroer, “Die Gerechtigkeit der Sophia: Biblische Weisheitstraditionen
und feministische Diskurse,” TZ 57 (2001): 281–290; Bernd Janowski, “Die Frucht
more than what we today mean by “justice” as objective and distributive fair-
ness. Righteousness has first and foremost to do with the differentiation
between good and evil. In the wisdom literature, the obvious teacher is life
experience itself, precisely because this life experience is also the source of
social mores and laws. After all, they are the result of the collective life experi-
ence of a community. This is exactly what is considered to be “wisdom.” In
this respect, wisdom is thus the practical knowledge of the laws of life and the
world which leads a person to the correct social comportment.
In this way, righteousness is directly associated with the “order” that
God intended for creation.4 Righteousness and wisdom are, therefore, two very
closely connected concepts, which nevertheless remain distinct. After all, one
could say, on the one hand, that wisdom makes it possible to act righteously.
On the other hand, wisdom itself is an expression of “living righteously.” Thus,
righteousness also makes wisdom possible, and vice versa.
The person who lives in the context of this “order” of righteousness is
“the righteous one.” He is a person who lives honestly and correctly, and who
is also, as a result, successful in life. Thus, righteousness is also a goal in the OT
wisdom literature precisely because, associated with the practice of and striving
for righteousness, virtue and goodness, it entails the achievement of prosperity,
a position of respect, and a good name. In this regard, righteousness is even the
condition of prosperity and social success.
Against this background, one can conclude that the “righteous” person is
he who lives according to the “order.” In this respect, the “righteous” person
attunes his entire life to God and tries in his own life as well as with regard to
his fellow man, to create chances to flourish and in the deepest sense, to “live.”
He does this in order to bring this “living,” here and now, to its fulfilment.
2 “Fear of God” or “Respect for the Lord”
When one takes the aforementioned vertical axis of the divine or the transcend-
ent one into account, one observes that the wisdom literature now brings
another important theological concept to the fore. After all, inseparably con-
nected to the orientation towards righteousness in daily life is the motivation
for and source of that wisdom that seeks to attune the human, fragile reality to
the divine order. This motivation and source can be traced back to its origin in
the “fear of God.”5 The “fear of God” has nothing to do – at least not in the first
der Gerechtigkeit: Psalm 72 und die judäische Königsideologie,” in “Mein Sohn bist
du” (Ps 2,7): Studien zu den Königspsalmen (ed. Eckart Otto and Erich Zenger; SBS
192; Stuttgart: Katholisches Bibelwerk, 2002), 94–134.
4
See, in particular, Schmid, Gerechtigkeit.
5
For a selection of classic exegetical studies on the “Fear of God” or the “Respect
for the Lord” in its different scholarly interpretations, see Hendrik A. Brongers, La
place – with trembling in fear of some distant, towering, merciless deity who
capriciously rules over and disposes of people. It also has absolutely nothing to
do with fear of punishment for sinful behaviour. The Dutch Nieuwe Bijbel-
vertaling (New Bible Translation) appropriately renders it in a more contempo-
rary way as “respect for the Lord.”6 In this contribution, and against this back-
ground, we shall therefore use the term “respect for the Lord” rather than “fear
of God.”7 The so–called “fear of God” or “respect for the Lord” opens up the
horizontal dimension to an immediate commitment to God in respect and fidel-
ity, within, for example, the context of the OT covenant theology and especially
in compliance with the “order” (natural and social) that God placed in creation.
If one thus proposes that human life must, out of “respect for God,” attune
itself to God himself, the question naturally arises as to how this God can be
known. In this regard, reference is often made to his Word, which is to be
found for example in the Torah (e.g. Sir 24:23–29; Prov 3:1). If one then con-
siders that the Torah, as well as the prophetic books and the other biblical
writings, repeatedly aims to attune human existence to God and tries to realise
this in life itself, then this completes the circle. God meets the human being in
life itself, namely in that specific life that turns to the good in everything and
helps the life around it to grow beyond itself, through sharing human and
almost tangibly “divine” love. Once again, it seems, therefore, that the trans-
cendent aspect is directly connected to the immanent. Biblical wisdom calls us
to live a life blessed by God.
3 The “Blessing” of the Most High
Should it be any wonder then that the concepts of “righteousness” and “respect
for the Lord” are, in the texts, very closely related to the idea of the “blessing
crainte du Seigneur (OtSt 5; Leiden: Brill, 1948); Robert H. Pfeiffer, “The Fear of
God,” IEJ 5 (1955): 41–48; Joachim Becker, Gottesfurcht im Alten Testament (AnBib
25; Rome: Pontifico Instituto Biblico, 1965); Louis Derousseaux, La crainte de Dieu
dans l’Ancien Testament (LD 63; Paris: Cerf, 1970); Michael L. Barré “‘Fear of God’
and the World View of Wisdom,” BTB 11 (1981): 41–43; Alexander A. Di Lella,
“Fear of the Lord as Wisdom,” in The Book of Ben Sira in Modern Research: Pro-
ceedings of the First International Ben Sira Conference, 28–31 July 1996, Soester-
berg, Netherlands (ed. Pancratius C. Beentjes; BZAW 255; Berlin: De Gruyter,
1997), 113–133; Alexander A. Di Lella, “Fear of the Lord and Belief and Hope in the
Lord Amid Trials, Sirach 2:1–18,” in Wisdom, You Are My Sister. FS Roland E. Mur-
phy (ed. Michael L. Barré; CBQMS 29; Washington D.C.: Catholic Biblical Associa-
tion of America, 1997) 188-204; Alexander A. Fischer, Skepsis oder Furcht Gottes?
Studien zur Komposition und Theologie des Buches Kohelet (BZAW 247; Berlin: De
Gruyter, 1997).
6
The expression used in Dutch is “ontzag voor de Heer.”
7
Nevertheless, note that where we refer directly to English translations of the Bible
in this contribution, these will still use “fear of God.”
of God.”8 In OT wisdom, the God–fearing or righteous person obtains “the

blessing of God on all his ways.” However, here again, it must be stressed that
this “blessing” of God is not some spiritual or woolly reality. Rather, the OT
“blessing” is expressed in a very immanent and tangible way in the daily life of
the “righteous” person, who is “blessed” with a long and healthy life with a
loving and caring wife by his side. He enjoys the company of countless chil-
dren who respect their parents. He experiences (economic) success in his work
and prosperity in daily life (e.g. Prov 3:10; 16:3).
Old Testament wisdom is anything but averse to any comfort, precisely
because this is seen to be an outward sign of God’s blessing.9 What is perhaps a
little surprising for Christians, who in a specific interpretation of the tradition
have preached poverty as almost an ideal, is the fact that biblical wisdom
nowhere criticises or repudiates the search for happiness or fulfilment—
including its material aspects. Rather, this quest is accepted as a fact. And after
all, this is not altogether strange. Surprising though it may be, one sees that the
8
The literature concerning God’s “blessing” is almost inexhaustible. Within the
scope of this contribution and its context, we recommend only a few authoritative
studies in this regard: Johannes Hempel, Die israelitische Anschauungen von Segen
und Fluch im Lichte altorientalischer Parallelen (BZAW 81; Berlin: De Gruyter,
1961), esp. 30–113; Jacques Guillet, “Le langage spontané de la bénédiction dans
l’Ancien Testament,” RSR 57 (1969): 163–204; Gerhard Wehmeier, Der Segen im
Alten Testament (Basel: Friedrich Reinhardt Kommissionsverlag, 1970); Dieter Vet-
ter, Jahwes Mitsein als Ausdruck des Segens (Stuttgart: Calwer, 1971); Josef Schar-
bert, “Die Geschichte des Barûk–formel,” BZ 17 (1973): 1–28; Franz J. Helfmeyer,
“Segen und Erwählung,” BZ 18 (1974): 208–223; Bernard Couroyer, “BRK et les
formules égyptiennes de salutation,” RB 85 (1978): 575–585; Claus Westermann, Der
Segen in der Bibel und im Handeln der Kirche (Gütersloh: Chr. Kaiser, 1981); Chris-
topher W. Mitchell, “The Meaning and Significance of BRK, ‘to Bless,’ in the Old
Testament,” (Ph.D. diss., University of Wisconsin, 1983); Christopher W. Mitchell,
The Meaning of BRK, “to Bless,” in the Old Testament (SBLDS 95; Atlanta Ga.,
1987); Nachman Levine, “The Curse and the Blessing: Narrative Discourse Syntax
and Literary Form,” JSOT 27 (2002): 189–199; and Lois C. Dubin, “Who’s Blessing
Whom? Transcendence, Agency, and Gender in Jewish Prayer,” CrCu 52 (2002):
165–177.
9
In this regard, see, for example, Roelf Haan, Economie van de eerbied: Kantte-
keningen bij het bijbelse spreken over geld en goed (Delft: Meinema, 1985); Barry J.
Gordon, The Economic Problem in Biblical and Patristic Thought (Leiden: Brill,
1989); Craig L. Blomberg, Neither Poverty nor Riches: A Biblical Theology of Mate-
rial Possessions (Grand Rapids, Mich.: Eerdmans, 1999); Maurice Gilbert, “Riches et
pauvres: Réflexions des sages de la Bible,” in Bible et économie: Servir Dieu ou
l’argent (ed. Françoise Mies; Namur and Brussels: Lessius, 2003), 11–40; Otto
Kaiser, “Arm und Reich bei Jesus Sirach,” in Theologie und Kirchenleitung (ed.
Hermann Deuser, Gesche Linde and Sigurd Rink; MTS 75; Marburg: Elwert, 2003),
144–160 and Ulrich Berges, “‘Kan er vrede zijn tussen een rijke en een arme?’ (Sir
13,18): Armoede en rijkdom in de wijsheidsliteratuur,” TvT 44 (2004): 14–27.
“reward” for “righteous” behaviour is tangible. However, the effort for which
this material favour is granted is also very “worldly” and tangible, anything but
spiritual, and sometimes even prosaically “ordinary.” In this “righteous” life
out of “respect for the Lord,” it does not entail first and foremost lots of intense
prayer, or solitary meditation. Indeed, quite to the contrary, albeit with an inner
connectedness to God, it is about a daily effort and willingness to help, about
caring for children and one’s fellow human beings, and being attentive to them,
and about an attitude to life that in humility and modesty dares to be self–
effacing before others. When Paul, much later in Gal 5:22–23, states that a life
inspired by the Spirit leads to “love, joy, peace, patience, kindness, generosity,
faithfulness, gentleness, and self–control,” he in fact closely resembles certain
tendencies in the OT wisdom literature.10 In a concrete example, we likewise
read in Sir 1:27: “fidelity and humility are his delight.” Thus, if the effort is
tangible and material, then it really should not be so surprising that in this line
of thinking God’s “reward” for this may also be concretely experienced. The
longing to live without suffering, conscious of being secure within a divine
“order” that is well–disposed towards human beings, seems, in the OT wisdom
literature, to be a deep–seated human characteristic that is accepted without
further question.
Old Testament wisdom observes, in other words, what happens in the
given (social and natural) order and tries to reach a conclusion as to why and
how this happens. In this context, wisdom wants to teach people how to get the
most out of life and not to waste the chances they are given. Happiness then
becomes the sum of the good things that happen to a person, and for which he
has worked. Good behaviour delivers results. After all, good behaviour and
prosperity are, in traditional wisdom thinking,11 two sides of the same coin.
Nevertheless, the texts also give voice to the fact that a person does not
have everything under control. And we recognise that feeling. A person can do
everything he can and still end up standing helplessly with his back against the
wall, watching as things fail to go the way he wanted them to. When the OT
wisdom literature reveals itself to be aware of this fact, the pertinent awareness
of contingency and vulnerability again becomes apparent. Conversely, this is
also relevant to situations in which it is indeed going well for people. If it goes
well for a person, then this is, in wisdom thinking too, certainly not only
attributable to his good behaviour, even if that is indeed a conditio sine qua
10
See Terrence Merrigan and Bénédicte Lemmelijn, “Van de God der Vaderen naar
God de Vader: Het christelijke triniteitsdenken en zijn oudtestamentische achter-
grond,” in Triniteit, een kruis erover? (ed. Terrence Merrigan, Christoph Moonen and
Kristof Struys; Logos 1; Antwerp: Halewijn, 2006), 21–34, esp. 31.
11
Note, however, that within biblical wisdom literature itself, different voices can be
heard that also nuance this “traditional” truth: cf. the protest of Job or the criticism of
Qohelet.
non. The ultimate source of human happiness, however, is God himself, insofar
as he spreads his “blessing” on people. The “blessing” of God “full–fills” the
life of the “righteous,” of the “good” person, raises it up to a “full” life, gives it
a perspective, allows it to touch and share in the divine itself. With this under-
standing, the OT wisdom literature, however, still translates this blessing very
concretely, and in a fashion true to life, into daily things and circumstances that
people recognise and that make them happy. God’s “blessing” becomes a
secure space within which daily existence, with and despite all its worries and
fragility, is sustained and enriched.
C THE WISDOM OF JESUS SIRACH: WISDOM OF LIFE IN
MULTIPLICITY
To say, as above, that biblical wisdom is primarily a wisdom of life that tries to
give meaningful shape to human life here and now, naturally implies that wis-
dom applies to the various domains of life. Thus, for example, one finds advice
that stems from “socio–economic” wisdom, from “ethical–relational” wisdom,
or recommendations that are directly related to the human being’s relationship
to God.
As it makes little sense to introduce the multiplicity of wisdom in
abstract terms, what follows will focus very concretely on the book of the Wis-
dom of Jesus Sirach as a case in point.12 Entirely in line with the “traditional”
biblical wisdom literature, this book is a prototype of the pointedly life–ori-
ented advice that one should follow if one wants to live a righteous life, in re-
spect for the Lord, and with a view to a blessed existence.
In what follows, firstly and by way of introduction, a succinct overview
of the book as such is offered. Then, the biblical wisdom of Jesus Sirach will be
illustrated using a selection of passages, which all concern different aspects of
human life and the search for meaning and fulfilment. Here, attention will be
given to aspects that can be situated on the aforementioned horizontal axis of
interhuman relationships, as well as to texts that, along the vertical axis, bring
both the relationship with God himself, and the divine presence in human life,
to the fore.
12
In the context of this contribution, the specific focus will be on the thematic
illustration of biblical wisdom of life on the basis of Sirach. This implies that a dis-
cussion of its historical context and Wirkungsgeschichte cannot be dealt with exten-
sively within the scope of this article.
1 “Wisdom of Jesus Sirach”: A Brief Overview

1a The Text and its Transmission
The book of the Wisdom of Jesus Sirach, which will simply be referred to as
“Sirach” in what follows, is not found in every Bible.13 It is what Catholics call
a “deuterocanonical” or what Protestants call an “apocryphal” book. This
means that it was not generally accepted among the books of the HB, just like,
among others, Tobit, Judith and 1–2 Maccabees.14 Only at the councils of Flor-
ence (1441) and Trent (1546) was it definitively accepted as inspired.15 Never-
theless, Sirach did indeed obtain a place from the very beginning in the oldest
13
For literature on the book of the Wisdom of Jesus Sirach, see, by way of example
Gerhard von Rad, “Die Weisheit des Jesus Sirach,” EvT 29/3 (1969): 113–133; Otto
Rickenbacher, Weisheitsperikopen bei Ben Sira (OBO 1; Freiburg: Vandenhoeck &
Ruprecht, 1973); Maurice Gilbert, Introduction au livre de Ben Sira, ou Siracide ou
Ecclésiastique (Rome: Pontifico Instituto Biblico, 1985–1986); Lutz Schrader, Leiden
und Gerechtigkeit: Studien zur Theologie und Textgeschichte des Sirachbuches
(Frankfurt: P. Lang, 1994); Johannes Marböck, Zur Theologie des Buches Sirach,
(Freiburg: Herder, 1995); Alexander A. Di Lella, “The Wisdom of Ben Sira: Re-
sources and Recent Research,” CurBS 4 (1996): 161–181; Pancratius C. Beentjes, ed.,
The Book of Ben Sira in Modern Research: Proceedings of the First International Ben
Sira Conference, 28–31 July 1996, Soesterberg, Netherlands (Berlin: De Gruyter,
1997); Friedrich V. Reiterer, Bibliographie zu Ben Sira (BZAW 266; Berlin: De
Gruyter, 1998); Richard J. Coggins, Sirach (GAP; Sheffield: Sheffield Academic
Press, 1998); Núria Calduch–Benages and Jacques Vermeylen, eds., Treasures of
Wisdom: Studies in Ben Sira and the Book of Wisdom (BETL 143; Leuven: Peeters,
1999); Johannes Marböck, Weisheit im Wandel: Untersuchungen zur Weisheitstheo-
logie bei Ben Sira (BZAW 272; Berlin: De Gruyter, 1999); Pancratius C. Beentjes,
Book of Ben Sira in Modern Research; Pancratius C. Beentjes, “Five Years of Ben
Sira Research (1994–1998): An Annotated Bibliography,” Bijdragen 61 (2000): 76–
88; Pancratius C. Beentjes, “Some Major Topics in Ben Sira Research,” Bijdragen 66
(2005): 131–144; Pancratius C. Beentjes, “Happy the One Who Meditates on
Wisdom” (Sir. 14,20): Collected Essays on the Book of Ben Sira (CBET 43; Leuven:
Peeters, 2006); Jeremy Corley and Harm van Grol, eds., Rewriting Biblical History:
Essays on Chronicles and Ben Sira in Honour of Pancratius C. Beentjes (Berlin: de
Gruyter, 2011). See also, the very accessible Dutch works, Pancratius C. Beentjes,
Jesus, zoon van Sirach (CvL 41; Averbode: Altiora, 1982) and Pancratius C. Beentjes,
De Wijsheid van Jesus Sirach: Een vergeten joods geschrift (Budel: Damon, 2006).
Cf. also very recently Maurice Gilbert, Recueil d’études – Collected Essays (BETL
264; Leuven: Peeters, 2014).
14
Cf. in this regard, for example Hans P. Rüger, “Le Siracide: un livre à la frontière
du canon,” in Le canon de l’Ancien Testament: sa formation et son histoire (ed. Jean–
Daniel Kaestli and Otto Wermelinger; MdB 10; Geneva: Labor et Fides, 1984), 47–
69.
15
Cf. Pancratius C. Beentjes, De Wijsheid, 22–23.
Greek translation, namely in the Septuagint.16 And that is also the only com-
plete version of the book that has survived. Thus, we are talking about a Greek
book, or to be more precise, a Greek translation. After all, Sirach was originally
a Hebrew writing from about 200–170 B.C.E.. However, due to the fact that the
book was not included in the Hebrew canon—one can only guess at the exact
reasons for this—,17 over the course of history it has quickly been forgotten that
it was actually a Hebrew book.18 After a few early references to this book in
writings by Church fathers like Jerome, as well as references to this book in the
NT, this fact seems to have been completely forgotten, until suddenly in 1896
the whole business gained momentum again.19 At the end of the nineteenth cen-
tury, and at the beginning of the twentieth century, in Cambridge and Oxford,
text fragments from the genizah of the Ibn Esra synagogue in Cairo, were iden-
tified as passages from the original Hebrew version of the book of Sirach.20 In
16
Cf. in this regard, very specifically, Christian Wagner, Die Septuaginta–
Hapaxlegomena im Buch Jesu Sirach (BZAW 282; Berlin: De Gruyter, 1999).
17
Various reasons were given; even the fact that it is “wisdom literature” as such has
been seen as a cause. In this regard see Giuseppe Veltri, Libraries, Translations and
“Canonic” Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian
Traditions (JSJSup 109; Leiden: Brill, 2006), 194–195: “The more complicated ques-
tion of Ben Sira’s book was precisely his proclaimed authorship of a written work
with an explicit claim to transmit wisdom, hokhmah. This was in fact the reason why
the authorized transmission of the text was forbidden.”
18
In this regard see Alexander A. Di Lella, “The Recently Identified Leaves of Si-
rach in Hebrew,” Bib 45 (1964): 153–167; Alexander A. Di Lella, The Hebrew Text of
Sirach: A Text–Critical and Historical Study (SCL 1; The Hague: Mouton, 1966);
Dominique Barthélemy and Otto Rickbacher, Konkordanz zum hebräischen Sirach
(Göttingen: Vandenhoeck & Ruprecht, 1973); Alexander A. Di Lella, Hebrew Text;
Benjamin G. Wright, No Small Difference: Sirach’s Relationship to Its Hebrew
Parent Text (SBLSCS 26; Atlanta, Ga.: Scholars Press, 1989); Antonino Massinale,
La Version Greca del Siracide confronto con il testo ebraico (AnBib 133; Rome:
Pontifico Instituto Biblico, 1995); Pancratius C. Beentjes, The Book of Ben Sira in
Hebrew: A Text Edition of All Extant Hebrew Manuscripts and a Synopsis of All
Parallel Hebrew Ben Sira Texts (VTSup 68; Leiden: Brill, 1997); Takamitsu Muraoka
and John F. Elwolde, eds., Sirach, Scrolls and Sages: Proceedings of the
International Symposium on the Hebrew of the Dead Sea Scrolls and Ben Sirach,
Leiden, 15–17 December (STDJ 33; Leiden: Brill, 1999).
19
For an overview of these “discoveries” see Pancratius C. Beentjes, Book of Ben
Sira in Hebrew, as well as Beentjes, Jesus, 8–12 and Pancratius C. Beentjes, De
Wijsheid, 24–26.
20
Charles C. Torrey, “The Hebrew of the Geniza Sirach,” in Alexander Marx Jubi-
lee Volume (ed. Saul Lieberman; New York: Jewish Theological Seminary of Amer-
ica, 1950), 585–602; Hans P. Rüger, Text und Textform im Hebräischen Sirach:
Untersuchungen zur Textgeschichte und Textkritik der hebräischen Sirachfragmente
aus der Kairoer Geniza (BZAW 112; Berlin: De Gruyter, 1970); Alexander A. Di
Lella, “The Newly Discovered Sixth Manuscript of Ben Sira from the Cairo Geniza,”
Bib 69 (1988): 226–238.
total, it had to do with four different manuscripts (named A to D). In 1931, a

fifth manuscript (E) was discovered in the United States in the Adler Collection
of the library of the Jewish Theological Seminary. A few decades later, more
specifically between 1956 and 1960, another large number of fragments were
defined in Cambridge again as pieces of text from the Hebrew Sirach. And in
1988, a sixth Sirach manuscript of the Cairo Geniza was identified.21 All of the
manuscripts that had been found and specified up to that time came, however,
from the tenth to twelfth century after Christ, a long time after the original book
was written in the second century before Christ. As in the case of the Masso-
retic Text of the HB, which was generally studied based on the Codex Lenin-
gradensis from 1009—recently called the Codex Petropolitanus, following
again the original name, St Petersburg —, there was also a huge period of time
between the original text and the preserved manuscript.
Nevertheless, and again, as in the case of the MT, the findings at the
Dead Sea changed all this.22 In 1947, in the 2nd and 11th caves of Qumran,
Hebrew fragments of Sirach were discovered.23 But it was particularly the so–
called Sirach scroll – or rather “fragments” (cf. Mas1h) –, that was found in
1964 on Masada by Yigaël Yadin that proved to be of great importance.24 Con-
sidering that this scroll could not be younger than about 73 after Christ (the fall
of Masada), there was suddenly a manuscript that was only a good 200 years
younger than the original text. In the mean time, moreover, laboratory research
pointed out that the origin is situated between 100 and 75 before Christ. So, the
distance to the original seemed hardly to reach a hundred years. It got even
better when it became apparent that this text looked very similar to the mediae-
val manuscripts found previously, which had therefore been very carefully
transmitted.
These findings mean that today we have at our disposal large parts of the
Hebrew book of Sirach, in total reaching up to approximately 70% of the text.
The text that is rendered in our Bibles, however, is usually the Greek version of
the complete text that has been handed down in the Septuagint, which, inci-
dentally, is also preserved in a shorter and a longer version.
21
Cf. Alexander A. Di Lella, “Newly Discovered.”
22
See, in this regard, for example, Takamitsu Muraoka and John F. Elwolde, eds.,
The Hebrew of the Dead Sea Scrolls and Ben Sirah (STDJ 26; Leiden: Brill, 1997);
Daniel J. Harrington, “Two Early Jewish Approaches to Wisdom: Sirach and Qumran
Sapiential Work A,” JSP 16 (1997): 25–38.
23
In the 11th Cave, and strictly speaking, it was not really a manuscript on Sirach,
but rather a scroll on the psalms (11QPsa) in which (a Hebrew version of) the hymn
of Sir 51 is extent.
24
Cf. in this regard Yigael Yadin, The Ben Sira Scroll from Masada (Jerusalem:
Israel Exploration Society, 1965).
1b The Book, the Author, and his Intention

The book “The Wisdom of Jesus Sirach” begins, as is the case in many modern
books, with a prologue. Herein, the author mentions a number of facts, from
which it is possible to deduce where, why, and when he penned the Greek Si-
rach.
He introduces himself as the grandson of “Jesus,” whom he calls, in the
epilogue (Sir 50:27) the “son of Sirach.” His grandfather studied the law, the
prophets, and the writings, and decided to write a book himself that would be
based on his insight into the biblical tradition and that would contain “instruc-
tion and wisdom.”25 He, as well as his grandson, are of the opinion that anyone
who gains insight through the study of Scripture may not keep this for himself,
but must also be prepared “to help the outsiders,” through both “the spoken and
written word.”26
The grandson himself also makes his own contribution. Namely, he has
done his utmost to translate this valuable work of his grandfather into Greek,
and asks, “despite our diligent labour in translating,” for the reader’s indul-
gence regarding possible difficulties of understanding in his work. He shows
himself to be fully aware of the fact that a faithful translation is not always
easy. His words, “For what was originally expressed in Hebrew does not have
exactly the same sense when translated into another language,” continue to be
true to the present day, and form, incidentally, the point of departure and the
central challenge for the contemporary study of the translation technique of the
Septuagint, to which Prof. van Rooy has devoted so much time and energy.
The prologue also tells us when and where the grandson undertook this
work: “Egypt in the thirty–eighth year of the reign of Euergetes.” Scholars
agree that this “benefactor” (eu–ergetes) refers to Ptolemy VII. This king
reigned from 171 to 117 B.C.E.. The thirty–eighth year of his reign would thus
be 132 B.C.E.. If one roughly estimates the gap between the grandfather and his
grandson, and keeps in mind that for such a task they would have both had to
have attained a certain maturity, then one can place the origin of the original
Hebrew writing between 200 and 170 B.C.E.27 The fact that the Greek transla-
tion was done by the grandson in Egypt most probably contributed to the
book’s being quickly taken up into the Septuagint, which, according to the tra-
dition, came into being in Alexandria.
25
Note, in this context, the mention of the three divisions—law, prophets, writ-
ings—which make up the three main parts of the TeNaK (the Hebrew Bible): Torah
(Law), Nebiim (Prophets) and Ketubim (Writings).
26
Cf. also for example Sir 33:18: “Consider that I have not laboured for myself
alone, but for all who seek instruction.”
27
Cf. Pancratius C. Beentjes, De Wijsheid, 26–27, who even narrows the period to
200–190 B.C.E.
The grandfather himself, on the other hand, seems, according to the

direct and indirect references to this city in the text itself, to have lived in Jeru-
salem.28 In the text itself, one finds no immediate indication as to whether or
not he had a “profession” with which he supported himself. Whatever the case,
he is clearly portrayed as a “scribe” in the literal sense of the word. He is
someone who, through in–depth study, has familiarised himself with the Law,
Prophets, and Writings. He wants to pass on the insights that he has obtained
through his study.29 His grandson characterises him as someone who studied
the Scriptures himself. At the same time, he tells us that his grandfather wanted
to relate the knowledge that “overflows from his heart” (“I have more on my
mind to express; I am full like the full moon,” Sir 39:12)—and which had
become the “religious inheritance” of the Jewish tradition—to the time and cir-
cumstances in which he lived. He wants, in other words, to “update” the body
of biblical thought in the context in which he lives, or more specifically to the
Hellenism that was gaining influence at the time.30 He is the moderator in the
conversation between the spirit of his age and the biblical tradition, through
which he aims to achieve and to formulate an all–encompassing and consistent
vision of God, humankind, and the world.31 He remains unrelentingly faithful
to the biblical tradition, but does not reject enriching elements in the burgeon-
ing Hellenistic culture.
Jesus Sirach is thus a “scribe,” but also a “teacher of wisdom” and above
all a “god–fearing” man.32 He indirectly describes his own activity in Sir 39:1–
11: He contemplates the law of the Almighty (v. 1), investigates the wisdom of
earlier times (v. 1), busies himself with the prophets, (v. 1), plumbs the depths
of the meaning of the proverbs (v. 2), receives insight from God himself, and
28
Cf. Pancratius C. Beentjes, Jesus, 14–36.
29
Cf. also Sir 24:30–34: “As for me, I was like a canal from a river, like a water
channel into a garden. I said, ‘I will water my garden and drench my flower–beds.’
And look, my canal became a river, and my river a sea. I will again make instruction
shine forth like the dawn, and I will make it clear from far away. I will again pour out
teaching like prophecy, and leave it to all future generations. Observe that I have not
laboured for myself alone, but for all who seek wisdom.”
30
In this regard see for example Theophil Middendorp, Die Stellung Jesu Ben Siras
zwischen Judentum und Hellenismus (Leiden: Brill, 1973); James D. Martin, “Ben
Sira: A Child of His Time,” in A Word in Season (ed. James D. Martin and Philip R.
Davies; JSOTSup 42; Sheffield: Academic Press, 1986), 141–161; Oda Wischmeyer,
Die Kultur des Buches Jesus Sirach (BZAW 77; Berlin: De Gruyter, 1995); Johannes
Marböck, “Gerechtigkeit Gottes und Leben nach dem Sirachbuch: Ein Antwort-
versuch in seinem Kontext,” in Gerechtigkeit und Leben im hellenistischen Zeitalter
(ed. Jörg Jeremias; BZAW 296; Berlin: De Gruyter, 2001), 21–52.
31
See Pancratius C. Beentjes, Jesus, 39.
32
In this regard, see, for example Georg Sauer, Unterweisung in lehrhafter Form:
Jesus Sirach (JSHRZ 5; Gütersloh: Gütersloher, 1981); Jack T. Sanders, Ben Sira and
Demotic Wisdom (SBLMS 28; Chico, Calif.: Society of Biblical Literature, 1983).
passes it on (v. 6). God is central to this description. It is He who grants insight
to the wise one, who is only thereby able to contemplate creation and to draw
wisdom from it that he can apply to life.
1c In Search of the Composition and Structure
This wisdom has been written down in the text that has been transmitted to us.
Discerning the composition or structure of this book, as is common in contem-
porary biblical research, is, however, a difficult task. Several different attempts
have been made in this regard.33
Some are of the opinion that the work came about in two stages. The
first part (Sir 1:1–42,14) supposedly consists of proverbs of various sorts, while
the second part (Sir 42:15–50:24) is supposed to sound more hymnic in nature
and more specifically comprises the “Hymn in Honour of Our Ancestors” (Sir
44:1–50:24) and the hymn concerning God’s wisdom in creation (Sir 42:15–
43:33).34
Others have tried to divide the book into different thematic sections that
are each supposedly preceded by a prologue: 1:1–4:10; 4:11–6:17; 6:18–14:19
and 14:10–23:27. In the rest, namely Sir 24:1–50:29, one sees the same pattern,
except that after the respective prologues there is always an autobiographical
note added: 24:1–32:13; 32:14–38:23; 38:24–50:29. In this view, the conclud-
ing chapter Sir 51:1–30,35 an acrostic, is seen as a secondary “appendix” and
not even relevant to the structure of the book.
What is typical of this book, and what makes it so difficult to systema-
tise it into structures, is the way that it expresses ideas in concrete phrases and
proverbs that are just as concrete and manifold as concrete reality itself. If any
leitmotiv can be identified, it is indeed the emphasis on “respect for the Lord.”36
Just as in the book of Proverbs, Sirach seems more like a long collection of
words of wisdom that are thematically ordered, and that pass comment on
aspects of human life and action. The way in which these “wisdoms” are
33
In this regard see also Pancratius C. Beentjes, Jesus, 36–45.
34
See, for example, Burton L. Mack, Wisdom and the Hebrew Epic: Ben Sira’s
Hymn in Praise of the Fathers (CSHJ; Chicago: University of Chicago Press, 1985);
Thomas R. Lee, Studies in the Form of Sirach 44–50 (SBLDS 75; Atlanta Ga.: Schol-
ars Press, 1986).
35
In this regard, see, for example, Patrick W. Skehan, “The Acrostic Poem in Sirach
51:13–30,” HTR 64 (1971): 387–400 and Alexander A. Di Lella, “Sirach 51:1–12:
Poetic Structure and Analysis of Ben Sira’s Psalm,” CBQ 48 (1986): 395–407.
36
Cf. among others Sir 1:11–30; 2:1–17; 3:7; 6:16–17:36; 7:29–31; 9:16; 10:19–24;
15:1, 13, 19; 16:2; 21:6, 11–17; 23:27; 25:6, 10–11; 26:23–25; 32:14–33:1; 34:14–20;
40:26–27; 50:29. See also Pancratius C. Beentjes, Jesus, 45.
worded is also diverse.37 There are proverbs, aphorisms, beatitudes, didactic

counsels, hymns and prayers.
To look for a definite structure in such a book is very difficult and per-
haps not desirable as such. A person who contemplates his life, sometimes
draws comfort and encouragement from one particular set of proverbs, and in
other circumstances he instead finds joy and profundity in another set of prov-
erbs. Sirach is perhaps not really a book that should be read through from A to
Z in a single sitting.38 In my opinion, it is more a book that one picks up as
night falls, at a time when all is quiet in the house, and one has the peace of
mind to reflect on everyday things and vicissitudes, and to entrust one’s own
vulnerability to the Other.
I am personally inclined to argue that a definite structure is thus of no
importance whatsoever. Perhaps it is good just to read what Sirach has to say.
After all, is it not the case that biblical scholars should aim to achieve exactly
what Sirach did? Namely, to pass on the results of a thorough study and explo-
ration of the biblical writings, and to translate the body of biblical thought, with
respect for its venerable tradition, for the spirit of our times and our milieu. In
what follows it should become apparent how Sirach’s reflections can be very
relevant.
2 “Wisdom of Jesus Sirach”: Go Well and Live Beautifully39
In what follows, an attempt is made, on the basis of a presentation of the
thought of Jesus Sirach, to show that the OT wisdom literature relates to various
aspects of human life in its quest for meaning and fulfilment. A twofold point
of departure is employed.
As demonstrated above, the OT wisdom literature can be thematically
arranged along two axes, namely, a horizontal one that focuses on the
immanence and the vulnerability of daily life, and a vertical one that focuses on
the transcendent aspect, on God, who can be considered the origin and goal of
this life. A connection was then made between these two orientations and two
central theological concepts, respectively, “righteousness” on the one hand, and
“fear of God” or “respect for the Lord” on the other. Both facets are strongly,
37
For this, see, for example, Walter Baumgartner, “Die literarischen Gattungen in
der Weisheit des Jesus Sirach,” ZAW 34 (1914): 161–198.
38
Perhaps the nature of the book of the Wisdom of Jesus Sirach can indeed be com-
pared to theological–existential and especially to contemplative works like those of
Anselm Grün or Phil Bosmans, in which people, from a faith–based perspective, find
inspiration and encouragement for their daily life. Such books are also usually not
read in one sitting, or even from front to back, but instead paged through now and
again in order to find some wisdom and comfort.
39
This expression functions as an attempt to translate the Dutch saying of the medie-
val mystic poet, Hadewijch: “vaert wel ende levet scone.”
even almost indissolubly, bound to each other, and, when they are both realised
in human life, they result in the “blessing of the Most High” which is expressed
in a “full–filled” life in harmony with itself, the neighbour and God, and in
which, in other words, the biblical Mwl# – shalom is actualised.
2a Immanent and Everyday: The Quest for “Righteousness”

Jesus Sirach gives expression to the biblical quest for “righteousness” in every-
day life from two perspectives, namely, the personal attitude to life with regard
to oneself, on the one hand, and, on the other hand, the attitude to life in rela-
tionship to one’s “neighbour.”40
When discussing the individual “self,” Jesus Sirach explicitly argues for
inner riches and harmony, sincerity and integrity.41 He recommends humility
(Sir 1:27–30; 3:17–20), but also self–respect (Sir 10:28–29) and steadfastness
(Sir 2:1–3). The one who seeks wisdom in his life, finds inner peace and joy
(Sir 6:23–31) and lives joyfully and optimistically (Sir 30:21–25). In addition,
he also warns of being swallowed up by excessive grief (Sir 38:16–23). In a
number of pericopes, a selection of which is offered below, Sirach makes an
experienced and impressive argument for the person who – as we say in
expressions that are just as apt and pithy – walks tall, who approaches the other
with nothing to hide, who approaches, treats, and judges the other with diffi-
dence and respect. It concerns a person who knows where his origin and goal
lie, who, with self–respect and humility, knows his place, who never loses sight
of the purpose for which he actually lives, who knows who he is and what he
stands for, who, in spite of everything also pursues his passions, and who
moulds and gives shape to his life in light of the ideal of “righteousness.”
When Jesus Sirach discusses the interaction with the “neighbour,” in
other words, when the social dimension of life is on the agenda, he also speaks
of many aspects in which it again becomes clear that OT wisdom is very realis-
tically connected to life, in all its ups and downs. Jesus Sirach warns against
pride (Sir 3:28; 10:7, 9, 12), envy (Sir 12:16–18), slander and gossip (Sir 19:6–
8, 13–17; 28:13–16). He recommends sincerity (Sir 5:9–14) and caution in the
judgement of others (Sir 11:7–8; 18:19–23, 27). Pride is a thorn in the eye of
the human being and God; it deprives a person of the proper perspective on his
existence and makes him hard and merciless to his neighbour. Envy sours life,
engenders intolerance, and it enables extreme viciousness. Gossip and slander
40
In this regard, see, for example, Renate Egger–Wenzel and Ingrid Krammer, eds.,
Der Einzelne und seine Gemeinschaft bei Ben Sira (BZAW 270; Berlin: De Gruyter,
1998).
41
All citations are taken from The Bible: The New Revised Standard Version: Angli-
cized Edition (Washington: Division of Christian Education of the Division of
Christian Education of the National Council of the Churches of Christ in the United
States of America, 1995).
ruin others. The wise person is advised not to just believe every rumour, but to
directly ask the party in question about the (true) circumstances. Not intrigue,
but an open conversation is the answer. Sincerity and constancy in one’s own
speech and thought, on the one hand, and prudence in the judgement of others,
on the other, bring a wise man peace with himself, with others and with God.
A readiness to forgive, compassion, friendship, fidelity and respect are
absolute values in the wisdom of Jesus Sirach, values that find expression in
one’s daily interactions with parents, spouses, children, friends, and acquaint-
ances (Sir 25:1). Fathers and mothers are the source of existence, and therefore
deserve the respect and love of their children, even at times when that might
become more difficult for everybody (Sir 3:3–6:12–14; 7:27–28). A readiness
to forgive, just as in the NT’s Our Father, is described as a condition of for-
giveness for one’s own shortcomings (Sir 28:2–4). Friendship is extolled as an
exceedingly valuable gift (Sir 6:14–17; 22:19–22). Sirach urges us to nourish
this friendship with sincerity and, at the same time, warns against the abuse of
trust, which is fatal to any friendship. You only get good counsel from a sin-
cerely concerned person and in the wisdom of the counsel of your own heart
(Sir 27:16–24; 37:1–6, 7–10, 12–15). And certainly not from someone who is
envious. Caution is also necessary with regard to people who go along with
what you say, but actually have a hidden personal agenda. The extent to which
Sirach is able to insightfully assess human life, in its happiness and its vulnera-
bility, is also apparent, incidentally, in the fact that he also gives advice
regarding the lending and borrowing of money and the preservation of one’s
own independence (Sir 29:1–28), dealing with the doctor (Sir 38:1–15), table
manners (Sir 31:12–31) and other rules of etiquette (Sir 21:22–26), which bear
witness to one’s respect for oneself and one’s neighbour, and indeed do so in a
very concrete, even seemingly banal, but elemental way.
In short, Sirach paints a very realistic picture of how interhuman rela-
tionships of the highest and most humane integrity and genuine love of neigh-
bour can deteriorate into mean jealousy, false duplicity, hypocrisy, and nega-
tivity, which can consume people and which, precisely in this way, illustrate
how fragile and vulnerable human happiness is and can be.
2b Transcendent and Direction–Giving: The “Fear of God” or the
“Respect for the Lord”
Complementary to what has been described above as an immanent orientation
towards living a life based on “righteousness” or what we could call, in both
personal and interpersonal terms, dignified, Sirach emphasises the orientating
perspective offered by the transcendent, namely God, who is the origin and
goal of human existence. Every worthwhile life begins in so–called “respect for
the Lord”—righteousness is intrinsically connected to it—, as does wisdom and

love.42
Respect for the Lord offers a person a fundamental attitude of trust, of
“daring” certainty in life, in spite of everything. Trust in the all–sustaining God
opens a perspective of hope in the good that He bestows on the righteous per-
son (Sir 2:7–10). Respect for the Lord presupposes actually living according to
the Law of God and the acceptance of his instruction (Sir 2:15–17; 32:14–17,
24; 33:1–3). The Law is overflowing with wisdom, understanding and instruc-
tion (Sir 24:23–29). Respect for the Lord is, in this way, the fount of wisdom.
And, indeed, wisdom even is respect for the Lord. Respect for the Lord is the
beginning and the completion, the crown and the root of wisdom (Sir 1:14, 16–
18, 20).
Sirach also outlines, in extremely strong wording, the difference
between wisdom and folly (Sir 21:11–15; 22:9–15): teaching a fool is like glu-
ing the pieces of a pot together or like talking to a drowsy man who then
“foolishly” asks what you actually said. At the same time, he warns against the
abuse of cleverness, which can be horrific when it becomes so sophisticated
that it becomes unjust, and when people know how to twist things so that the
law favours them (Sir 19:20–28).
Moreover, sound wisdom is connected to creation itself (Sir 1:1–4, 8–
10). “All wisdom is from the Lord.” God created wisdom and from the begin-
ning “poured her out upon all his works, upon all the living according to his
gift; he lavished her upon those who love him.” It is very clear: He gives wis-
dom to those who respect him. It is that simple! Respect for the Lord is, in
other words, alongside “righteousness” in the practice of daily life, the orient-
ing horizon of the human life that attunes itself to God and finds therein wis-
dom and fulfilment.
2c God’s Blessing: An “Intrinsically Human” Life in Deep “Fulfil-
ment”
A life that is given shape in this manner, that is, from the dual perspective of an
immanent righteousness on the one hand and a transcendent respect for the
Lord that is its inspiration on the other, leads to and is “full–filled” in the
“blessing of the Most High,” which, in the OT wisdom tradition, becomes very
concretely and tangibly real. In the texts that describe God’s blessing, it is,
incidentally, immediately clear that the aforementioned perspectives on “right-
eousness” and “respect for the Lord” are strongly connected.
42
See for example, specifically, Josef Haspecker, Gottesfurcht bei Jesus Sirach
(AnBib 30; Rome: Pontifico Instituto Biblico, 1967).
Respect for the Lord, and thus de facto also the righteousness which is
its everyday expression, is rewarded by a long, secure life under the protection
of God himself (Sir 34:14–20; 40:26–27). The person who trusts in God has
nothing to fear. He finds, in God, his support, his strength, his shield, his shade
in the noonday sun. God fills his heart with joy, makes his eyes sparkle, heals,
gives life, and brings blessing. “Respect for the Lord is like a garden of bless-
ing.”
What the blessing consists of is very concrete. Respect for the Lord
leads to blessings of honour and glory, of gladness and a crown of rejoicing, of
delight for the heart, joy and a long life. Respect for the Lord is a gift of God
himself and paves the way to love (Sir 1:11–13). God’s blessing reveals itself,
according to Sirach, in a good spouse, who is moreover described quite pre-
cisely (Sir 26:1–3, 13–18; 36:27–29). She is good. She is strong. She gives her
husband joy. She is skilful. She is quiet and modest. She has self–control. She
is neat and not to be despised: she is charming. In describing her charm, Sirach
is also very concrete: she has a beautiful face, a stately figure, shapely legs and
steadfast feet. A man who is blessed with such a wife lives twice as long. He is
happy. His face is always cheerful. He gets the best possession: He receives a
helper who is appropriate for him and acquires a pillar of rest.43
When God blesses someone in this way, Sirach advises him to enjoy it.
He warns against stinginess and urges people to share (Sir 14:5–6, 11–16;
31:27–28). A person who has worked should not amass what he has acquired
and allow the fruits of his toil to pass him by. Realising that human life is con-
tingent and vulnerable, and being conscious of the certainty of an approaching
death, which means the end, a person should not allow the good days to slip
through his fingers.
Sirach speaks very concretely about the joys of life, the fruits of labour,
feasting and wine. Life plays itself out here and now. Yesterday is gone, and
tomorrow is always uncertain. Today, a person is blessed, and, today, he must
be grateful for this. The “now” is the only time that we live and the only time
that we, with trust in and appreciation toward God, can give meaning to life in
the deepest sense of the word. This is true for the OT wisdom in general, and for
Sirach in particular, it is a self–evident reality and simultaneously a challenge
for life itself. The search for fulfilment in the blessing of the Most High, very
concretely in daily life on the basis of the honourable dedication to “righteous-
43
For studies on Jesus Sirach’s view of women, see, among others, Kenneth E. Bai-
ley, “Women in Ben Sirach and in the New Testament,” in For Me To Live (ed. Rob-
ert A. Coughenour; Cleveland: Dillon/Liederbach, 1972), 56–73; Henry McKeating,
“Jesus Ben Sira’s Attitude to Women,” ExpTim 85 (1974): 85–87; Warren C. Trench-
ard, Ben Sira’s View of Women: A Literary Analysis (BJS 38; Chico, Calif.: Scholars
Press, 1982).
ness” on the one hand, and sincere “respect for the Lord” on the other, is the
task of life for everyone. That is the core of Sirach’s thought.
D CONCLUSION: “ALL WISDOM IS RESPECT FOR THE LORD”
(SIRACH 19:20)
From what has been said above, it should be clear that the OT wisdom literature
in general and that of Jesus Sirach in particular is very explicitly connected to
finding meaning in life and the realisation of life itself, here and now, with all
its cares and joys. It discusses “wisdom,” which is concretely and immanently
expressed in “righteousness,” is always transcendently oriented towards
“respect for the Lord”—who is the source and goal of wisdom—and leads to
the tangible “blessing of the Most High.”
In all of this, God, as origin of all life and source of wisdom and bless-
ing, is without doubt central. However specific the daily concerns may be,
however closely and tangibly this God may come to meet us in the midst of
them, OT wisdom never denies the idea that this God in the end transcends the
human being, surpasses him, and, however close He may be, always remains
ultimately transcendent. This idea is beautifully worded in Sirach in the fol-
lowing quote (Sir 43:27–30):
We could say more but could never say enough;
let the final word be: “He is the all.”
Where can we find the strength to praise him?
For he is greater than all his works.
Awesome is the Lord and very great,
and marvellous is his power.
Glorify the Lord and exalt him as much as you can,
for he surpasses even that.
When you exalt him, summon all your strength,
and do not grow weary, for you cannot praise him enough.
With this idea, I would like to end this contribution. In the hope that the
considerations offered above will make Jesus Sirach’s wisdom a little bit more
familiar, I conclude with his proper fitting words (Sir 25:9–10):
Happy is one who finds a friend,
and one who speaks to attentive listeners.
How great is one who finds wisdom!
But none is superior to one who fears the Lord.
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Benedicte.lemmelijn theo.kuleuven.be

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444 Lemmelijn, “Wisdom of Life,” OTE 27/2 (2014): 444-471

Wisdom of Life as Way of Life: The Wisdom of

It is a real joy to be invited to write a contribution in honour of a scholar like H.

of God.”8 In OT wisdom, the God–fearing or righteous person obtains “the

1 “Wisdom of Jesus Sirach”: A Brief Overview

total, it had to do with four different manuscripts (named A to D). In 1931, a

1b The Book, the Author, and his Intention

The grandfather himself, on the other hand, seems, according to the

worded is also diverse.37 There are proverbs, aphorisms, beatitudes, didactic

2a Immanent and Everyday: The Quest for “Righteousness”

the Lord”—righteousness is intrinsically connected to it—, as does wisdom and

Ceresko, Anthony R. Introduction to Old Testament Wisdom: A Spirituality of

_______. Weisheit im Wandel: Untersuchungen zur Weisheitstheologie bei Ben Sira.

Prof. Dr. Bénédicte Lemmelijn, Katholieke Universiteit Leuven. Research fel-

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