A Sermon on Sirach 1:10–31
By Valerius Herberger
Here is Valerius Herberger’s (1562–1627) sermon on Sirach 1:10–31.
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The Second Sermon on the First Chapter of the Book of Jesus Sirach (Sirach 1:10–31)
Under the care of God, the lover of all wise hearts, who seek their greatest wisdom in the fear of the Lord. May He be highly praised and heartily loved by us all in eternity. Amen!
When the king and prophet David says in Ps 111:10, "The fear of the Lord is the beginning of wisdom. This is good prudence. He who acts accordingly, his praise remains forever," he thereby indicates two things. First, wherein the proper, true wisdom of believing children of God consists, namely, in the fear of the Lord, if one walks before God and is pious, like Abraham (Gen 17:1), if one has God before his eyes and in his heart his whole life long, and guards himself so that he does not consent to sin and act against God's commandment (Tob 4:6). Lest anyone should think, "it is for nothing that one serves God, and what benefit is it that we should keep His commandments, that we bitterly conduct our lives before the Lord of hosts?" (Mal 3:14), David also shows the benefit one has from such wisdom: "This is good prudence. He who acts accordingly, his praise remains forever." It remains not only with men, for "the memory of the righteous shall never be forgotten" (Ps 112:6), but also with God in heaven. What kind of glory shall it be for them when Jesus Himself on the last day shall publicly extol them and their prudence shall be praised (Matt 25:35)? And our Sirach also agrees with this in the second part of the first chapter, when he says many good things about the fear of the Lord, as the proper wisdom, and he recommends it to us in the highest fashion, which we are present also this time to hear and consider before God. Lest it depart from us without benefit or fruit, help me pray: Show me, O Lord, Your way, that I may walk in Your truth. Focus my heart upon this, to fear Your name (Ps 86:11).
Hear with the heart's desire and holy devotion the reading of the second part of the first chapter our house teacher, Sirach, from verse 10 to 31. It reads as follows:
"The fear of the Lord is honor and glory, joy and a beautiful crown. The fear of the Lord gladdens the heart and imparts joy and bliss eternally. He who fears the Lord—it shall go well for him in his final distress, and he shall obtain blessing at the end. To love God, this is the most beautiful wisdom, and whoever perceives her, loves her, for he sees what great wonders she does. The fear of the Lord is the beginning of wisdom, and she is among the faithful alone in the recesses of the heart, and dwells only with the elect women, and she is found only among the righteous and faithful. The fear of the Lord is the proper service to God. He protects and makes the heart pious and gives joy and gladness. He who fears the Lord, it shall go well for him, and when he requires consolation, he will be blessed. To fear God is wisdom, which enriches and brings all good things with it. She fills the entire house with her gifts and every chamber with her treasure. The fear of the Lord is the crown of wisdom; it gives abundant peace and health. This wisdom makes proper, prudent people, and he who clings firmly to her, she will help with glory. To fear the Lord is the root of wisdom, and her branches blossom forever. The fear of the Lord resists sin. For he who proceeds without fear takes no pleasure in God, and his insolence shall fell him. But the meek awaits the time when he will be comforted. For although his matter is oppressed for a time, the pious shall surely extol his wisdom. To the godless, God's Word is an abhorrence. For it is a treasure of wisdom which is hidden. My son, if you wish to be wise, then learn the commandments. Then God shall give you wisdom. For the fear of the Lord is proper wisdom and discipline. And faith and patience please God well."
My beloved friends! Recently you have heard the first part of the first chapter, and from that you learned: 1. what is the front and wellspring of all true, perfect wisdom, namely, God, with whom alone she must be requested and sought; 2. that one does not learn wisdom from the writings of the people of worldly wisdom, but rather from the holy Bible, which is the rivulet of Israel, and from diligent consideration of the works of God and all creatures. God has marked out all His creatures, as a knifesmith or whitesmith does to his work which he produces. 3. You have heard how one comes to and obtains the knowledge of perfect wisdom. One must love God and His Word. Love and desire for a thing makes all toil and work small. 4. It was said what is the foremost aspect of this highest wisdom, namely, to rightly know God and oneself.
Presently, we wish to continue and take up two topics from the second part of chapter 1 that was read.
1. What the foremost elements are in which the wisdom and prudence of the children of God consist, or, what Sirach actually understands under the name of wisdom, that is, what it means to be properly wise and prudent.
2. What joy a Christian is to derive from such prudence.
Therefore, the first of the holy Ten Commandments shall be most agreeably and lovely explained and taught to us by our Sirach, namely, what it is to fear, love, and trust in God above all things, and so on. Thus, listen closely! For this teaching is the foundation, or like the rail, upon which the other precious little blossoms of virtue must be wound, which Luther's Catechism also teaches in the explanation of the Ten Commandments, where these words are always repeated with earnestness with every commandment: "We should fear and love God" etc. Jesus Christ, who is the eternal wisdom of the heavenly Father, be with us, together with the Spirit of wisdom. Amen.
On the First Part
First of all, the question arises whether only males or only old, spent people should strive after such wisdom. Answer: Males should rightly love this teaching, and especially old people above all others, so that they may shine forth for others as good examples. Nevertheless, females should also strive after this. The text teaches this with clear, plain words: "She dwells among the elect women." Indeed, Judith did so for her fellow citizens in Bethulia far beforehand (Judith 8:8 ff). Prudent Abigail also does so for her inept husband Nabal (1 Sam 25:3 ff). Consider also the example of pious Hannah, humbled Esther, chaste Susanna, God-fearing Elisabeth, the holy virgin Mary, and so on. This wisdom dwelt among and ennobled all these women. Therefore, this wisdom belongs not only to the great, old people and to the spiritual, but rather to all: to trade workers, children, and servants. A young man can often do this before an old, gray man. The young boys Daniel, Hananiah, Mishael, and Azariah are in all matters ten times more prudent and understanding than the old sages and astrologers of the entire kingdom of Babylon (Dan 1:20). The children of Jerusalem do thus on Palm Sunday at the entrance of Christ in the city before the old Pharisees (Matt 21:15). "For from the mouth of young children and sucklings God has prepared Himself praise" (Ps 8:3; Matt 21:15). In short, all, all people, young and old, man and woman, should strive after this wisdom, for God wills that all people be saved. "He desires that all men be saved and come to the knowledge of the truth" (1 Tim 2:4). For this reason, listen—all of you—diligently: "Let him hear who has ears to hear" (Luke 8:8). For without this wisdom, no one can be saved. "Now this is eternal life, that they know You (Father), that You alone are true God, and the one whom You sent, Jesus Christ" (John 17:3). What are then the foremost elements in which the true and blessed wisdom of the children of God consists, which are learned from God's Word?
1 To rightly know God and oneself, and to know how to speak of His essence and will. This children also now know—God be praised!— and this wisdom is our greatest boast. "Thus says the Lord: A wise one does not boast in his wisdom, rather, he who wishes to boast, let him boast in this, that he knows Me, that I am the Lord, who exercises mercy, justice, and righteousness on earth, for such pleases me, says the Lord" (Jer 9:23 ff). To know God is at all times the most splendid wisdom. If you know Christ well, it is enough, even if you do not know other things. If you do not know Christ well, it is nothing, even if you learn other things. If you know all the wisdom of the world, and you know nothing of Christ, this shall be of no help to you unto salvation, whereas whoever knows Christ has spent his time well. Besides the knowledge of the true God, it is also necessary to know oneself, that we consider who we are, nothing but dust and ashes, as Abraham said (Gen 18:27). We have already heard about this at length in the previous sermon.
2 To fear God. What this means, our Catechism explains throughout all the parts. For to fear God means: 1. Not to do anything against the holy Ten Commandments. 2. To heartily thank God for His benefits as they are recounted in the three chief articles of the Christian Creed. 3. To diligently pray. 4. To daily remember one's baptismal covenant. 5. To truly and righteously repent. 6. To go to Holy Communion. 7. To faithfully exercise one's office according to the Table of Duties. In short, to fear God means to neglect nothing that God has commanded and to do nothing that He has prohibited. Always remember these two words well: "You shall"; "You shall not." This is a great wisdom. For this reason, Sirach also does not know how to sufficiently praise the fear of God in the text. He expresses its praise in five words. We wish to set them on five fingers.
1) "The fear of the Lord is the beginning of wisdom." This stands also in Ps 111:10; Prov 1:7, 9:10. For he who is God-fearing does nothing easily against propriety and conscience, against God and His Word. Whereas "he who despises God also easily contemns the emperor," said Hormizd to his king, Shapur, in Persia. "It is not suitable, Lord King, that the people should become accustomed to despising God, for if they become accustomed to it, they will also no longer fear you."
2) "The fear of the Lord is the proper service to God," for this wisdom alone pleases God and makes one blessed. He who fears God does not walk in the way of error, as the ungodly, who shall one day—on that day—confess that they, like fools, fell from the right way: "We have vainly gone on false and destructive ways; we have wandered on untrodden paths of the desert, but the way of the Lord we have not known" (Wisdom of Solomon 5:7).
3) "The fear of the Lord is the crown of wisdom," for it adorns a man much better than a king his golden crown, even if it is set with many precious stones and were as beautiful as the crown of the king of the Ammonites, which had a precious stone and whose weight in gold was a talent, which was set upon the head of David (2 Sam 12:30). One should strive after this gem and regalia; all other worldly splendor is vain.
4) "The fear of the Lord is the root of wisdom, and her branches blossom forever," for a God-fearing man is like a tree planted by the rivers of water, which bears its fruit in its time, and its leaves do not wither, and whatever he does prospers well" (Ps 1:3). "The righteous will flourish like a palm tree. He shall grow like a cedar of Lebanon, which are planted in the house of the Lord, and they flourish in the courts of our God, and even when they grow old, they will still blossom and be fruitful and fresh" (Ps 92:12–14).
5) "The fear of the Lord is proper wisdom and discipline," for this is the true religion, and these are the proper, good works which flow out from the same. Behold, O dear heart, with what beautiful maxims of praise the wise man Sirach adorns the fear of the Lord!
3 "To love God, this is the most beautiful wisdom," says Sirach. This statement is what makes the difference between a childlike and a servant-like fear, for servant-like fear and childlike love cannot exist together. "Fear is not in love, but rather perfect love drives out fear, for fear has a punishment. Now whoever fears is not perfect in love" (1 John 4:18). One is not to fear God in the way a thief fears the hangman; God does not desire such forced servants, but rather willing ones: "After Your victory Your people shall offer themselves to You willingly in holy raiment" (Ps 110:3). He should be loved as dear children love their dear father, and control themselves out of childlike love and not anger their true Father. For this is the love of God, that we keep His commandments (1 John 5:3). Augustine says, "One must fear God in such a way that one flees from Him to none other than back to Him again for refuge."
4 To heartily love, highly esteem, and diligently strive after God's Word, as that in which proper, perfect wisdom is contained, is a beautiful wisdom, for Sirach says, "Whoever sees her," that is, the wisdom in God's Word, "loves her." All of Ps 119 deals with this in an exceedingly beautiful manner, where, among all the verses, of which there are 176, there is not a single one wherein God's Word and love for the same are not contained, for although in v.122 the Word of God is not explicitly mentioned, its power of consolation is certainly recalled when David prays to God, "Give a pledge to Your servant and comfort him!" Thus David further expresses his heartfelt love to God on the day when he says, among other things, "One thing I asked of the Lord, this I shall seek, that I may dwell in the house of the Lord all the days of my life, to look upon the beauty of the Lord, and to inquire in His temple" (Ps 27:4). Now, our Sirach shall in the future—God willing—better explain to us the love for God's Word—especially in chapters 15 and 24. Out of love for God's Word, one gladly goes to Church and devoutly listens. "He who is of God hears God's Word. For this reason, you do not hear, because you are not of God," Christ says to the Jews (John 8:47). This is also a good teaching for those who are totally lazy and annoyed about going to Church, whereas they are diligent about going to taverns, those "who get up early in the morning and chase after drunkenness, and stay up into the night, for wine inflames them" (Isa 5:11).
5 To trust or believe in God is a great wisdom, Sirach shows, when he says, "she is among the faithful alone in the recesses of the heart." Where the fear of the Lord is the heart's foundation, one shall certainly trust God and expect all good things from Him in prayer, cross, tribulation, and death. Everything flows from the love of God and His Word: that one believe the Word of God, like Abraham, for he did not doubt the promise through unbelief, but was strong in faith and gave glory to God and knew with certainty that God was able to do what He promised (Rom 4:20 ff). He who does thus shall not speak mockingly or immodestly about divine things. An honorable name, faith, and the eye, these three things do not bear joking. "It is a godless habit," says Pindar, "to say something blasphemous against God, whether it is done in seriousness or in joking." God marks such mockers, as, for example, among the Cretans such blasphemers were stripped naked and smeared with honey and milk and were presented to the flies and gnats for torture. Protagoras had only said that he doubted whether there is a God, whereupon he was banished from Athens and his books were burned with fire. And because Diagoras had held that there were no gods, the heathens persecuted him as an atheist to such an extent that they set 3,000 thalers upon his head, and whoever should bring him alive would obtain 6,000.
6 To demonstrate one's faith with good works, this is sublime wisdom. For this is what it means to honor God with proper faith:
1) That one takes comfort in the righteousness of Jesus Christ and lays claim to the same and says:
Thy cross alone, Lord Jesus Christ,
Is my great comfort on earth.
2) That one does not obstinately and willfully sin, so that one can say with a good conscience: I cannot be without sin, for "if we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). But there is a sin no one should find in me, namely, no obstinate, willful, unrepentant, and unregretted sin. We cannot be ἀναμάρτητοι, or completely without sin, for no one can appear and say like Christ: "Which of you can convict me of sin?" (John 8:46). But ἀνέγκλητοι, that is, that no one may rebuke us on account of gross, public evil deeds, we can certainly be through God's grace. Augustine says, "A good reputation is necessary on account of my neighbor; a good conscience I must have on account of my God."
7 To be humble is an exceedingly beautiful wisdom, and indeed, one should be humble:
First, theologically, before God's face, that one does not praise oneself, as the Pharisee in the Gospel (Luke 18:11). For God does not allow anything to be wrested or torn from Him, but only begged from Him, that one would humbly say: "My God, on account of my worthiness, give me nothing; but on account of my unworthiness, also do not deny me." The Strassburger monk, who said upon his deathbed, "Return unto me, O God, that which You owe," erred greatly. One ought also to be humble when God does not quickly act according to our understanding, lest one soon groan, curse, and scold, and say they have deserved more from God, as many of them greatly do who think they are too superb to have a cross. One should gladly suffer unto God's honor and humble oneself under the mighty hand of God and say, "My God, You are my cross-giver, be also its bearer and taker. I shall wait for the time when I shall be comforted," as Sirach says here in v. 27, "Your hour has not yet come, but it shall certainly come, this I know.” Judith of Bethulia preaches this humility (Judith 9:13).
One should also be humble:
Second, politically, before the world, that one not be proud. Excessive pride seldom profits. "Let pride rule neither in your heart nor in your words, for it is the beginning of ruin" (Tobit 4:13). "Willigis, Willigis, remember whence you came." This the bishop of Mainz inscribed in his chamber, and next to it he painted a little wheel, for he was a wheelwright's son. "I also am under God," Joseph said (Gen 50:19).
8 To learn the commandments is a great wisdom. "My son, if you wish to be wise, then learn the commandments. Then God shall give you wisdom." One ought not allow his conceit to be stoked, as many long ago consumed it all up with spoons and know everything, like the company of Aesop. Art shall rend their belly. "They destroy everything, and speak evil of it. They speak highly and blaspheme. What they speak must be as from heaven, and what they say must hold sway on earth" (Ps 73:8–9). For this reason, Paul says in Rom 12:16, "Do not consider yourselves wise." For there is no one so clever and wise as to have exhausted all learning. Therefore, whoever wills to obtain wisdom must learn the commandments, even if he already has one foot in the grave. "He who is not growing, is decreasing," says Epictetus. Bernard says, "Man is like the moon, if he is now growing, then he is certainly in decline." Thus, if a Christian is not daily increasing in his Christianity, and becoming ever more full, then he is certainly declining. Accordingly, do not grow as a head to Christ, but rather sit down at His feet, like Mary did, who, when her sister was busy with far too much, sat down at the feet of Jesus and listened to His Word (Luke 10:39), as Paul sat at the feet of Gamaliel (Acts 22:3). Now remain with the commandments of God, which you have learned, for you shall see from them what the proper, good works are which please God. Otherwise, if one wishes to choose his own service to God, then God shall say, "In vain do they serve, for they teach doctrine which is nothing other than the commandments of men" (Matt 15:19).
To have patience is a glorious wisdom. He who yields and gives way to others shall always be considered wise. Widebram says, "Be patient, if you want to be regarded as wise and learned." For he that suffers, learns. He who still bears the Bacchant horns would hardly break through with the head. "He who is patient, is a prudent man, and it is honorable for him, that he can overcome bad virtue" (Prov 19:11). "He who is patient, is wise. But he who is impatient reveals his folly” (Prov 14:29). Therefore, that young philosopher gladly allowed his angry father to strike him according to the school law, that, through his patience, he would show his father what he learned.
Perseverance also belongs here, that one not fall away from God, like Julian the Apostate, or Ecebolius, who had a different belief almost every month. One must learn to ignore what is heard and bear what is offensive, to put on Job's cloak, and be a prince of patience, like the Canaanite woman in Matt 15:25 ff, who did not let up. May God then bless us, like Jacob (Gen 32:26), and let us say with Job, "Though the Lord should slay me, yet I shall hope in Him" (Job 13:15).
On the Second Part
What benefit is one to obtain from such Christian wisdom? Sirach paints this for us as an artful oration of splendid, graceful words, so that he might encourage and incite us to strive after such wisdom.
1 "The fear of the Lord is honor and glory, joy and a beautiful crown" (v. 10). Honor and glory are with God and honorable people, for the world does not greatly esteem it. The world desires to be deceived and ruled by fools. It loves and honors fools because it does not know or understand what prudent people are, or what is important for them. For this reason, one ought not strive after fame, like Pilate in the creed, like Herostratus, who set the temple of Diana in Ephesus aflame, just to thereby make a name for himself, or with base work, like that dreamer who could throw a little grain of millet or a poppy seed through the eye of a needle, and thought he could thereby obtain great adoration from Alexander the Great, but Alexander gave him a big sack of such millets and said: "Now then, throw! Throw your whole life long. Now you have means to pursue your craft for a long time!" Such useless trumpery besmirches both people and land. Rather, seek honor and glory by gladly hearing and learning God's Word, like Daniel, Ezra, Nehemiah, Samuel, and so on, that you may have honor and esteem in this life and the next. "For one day, when the children of the world shall awaken to eternal shame and pity, then the teachers shall, in contrast, shine like the splendor of heaven, and those who led many to righteousness, will be like the stars forever and ever" (Dan 12:2–3). Such wisdom is joy, for one has thereby a good, cheerful conscience, that is, good-living daily (Prov 15:15). Therefore, chaste Susanna says, "I would rather fall innocently into the hands of men, than sin against the Lord," (Dan 13:23).
It is a beautiful crown, for it adorns men, like a beautiful, golden crown does a bride. This is the bridal adornment and little crowns of the five wise virgins (Matt 25:1).
2 "The fear of the Lord gladdens the heart and imparts joy and bliss eternally" (v. 11). The folly of the world does not rightly gladden the heart with joy; it is only a froth of joy that quickly dissipates. Indeed, the joy of the world usually ends woefully. A single drop of sadness can make the entire sea of the world's joy bleary and tempestuous. But God's Word gives proper, perfect joy in love and grief. "The commandments of the Lord are upright, gladdening the heart" (Ps 19:8). "If Your Law had not been my consolation, then I would have perished in my affliction" (Ps 119:92). Therefore, we rightly pray from Jer 15:16, "May Your Word sustain us, when we receive it. Your Word is our heart's joy and comfort."
Joy doth Thy saving Word impart,
With its sweetest singing,
Laughter returns to my heart,
When it resumes its springing.
3 "He who fears the Lord—it shall go well for him in his final distress, and he shall obtain blessing at the end" (v. 12). This is an incomparable and eternal felicity. The folly of the world ends in tears and wailing. Weeping follows laughing. But pious, God-fearing hearts have an eternal joy to await, which no one may taken from them (John 16:22). In their greatest distress God shall show them the greatest grace. Surely, "mountains shall depart and hills shall tumble, but My grace shall never depart from you, and the covenant of My peace shall never tumble, says the Lord, who shows you compassion" (Isa 54:10). He who holds God's Word dear shall, in turn, be held dear. He who honors the garment behind the door will be honored by it outside the door. "'He who honors Me, I shall also honor,' says the Lord, the God of Israel" (1 Sam 2:30).
4 "To love God, this is the most beautiful wisdom, and whoever perceives her, loves her, for he sees what great wonders she does" (v. 14). Philo explains this extensively in the Book of Wisdom in chapters 10 and 11 with many beautiful examples. Consider what a marvel God did for St. Athanasius. It was said that he was an adulterer, and when the frivolous individual was to point him out in his presence, he could not even recognize him, but rather pointed to the deacon Timothy. He was accused of being the murderer of Arsenius. As evidence, his accusers pointed to an arm which Athanasius was supposed to have cut off from Arsenius. But Arsenius presented himself alive and rescued his innocence. One wanted to accuse him of witchcraft, but God, in a miraculous way, always let it be known that he was innocent. He was chased to a ship and they wanted him thoroughly dead, but his persusers were struck with blindness, such that they passed right by, close to his ship, yet did not recognize him. In short, God performs great wonders with all Christians who heartily love this wisdom.
Go on thy way, with upright pace,
Though grief meet thee, let envy flee.
Pray, hope in God, all distress trod.
Be still and heed, take heart and see,
Great wonders shalt thou behold.
5 "He protects and makes the heart pious and gives joy and gladness" (v. 17). The wisdom of the world goes only so far as the tongue and external members. Many, therefore, can act pious and speak much of God's Word, but does it come from the heart? "Many have the appearance of godliness, but they deny its power" (2 Tim 3:5). "They say they know God, but with their works they deny it" (Titus 1:16).
The fool's mouth may say the Creed,
About the God we recognize,
But in his heart is unbelief,
And by deeds he God denies.
But the Word of God brings it into the heart, which the Holy Spirit does, when He works with it. This is why pious, God-fearing men are called "heart-Christians" and "heart-people." Such are often found among the lowly craftsmen who diligently attend Church, as seen with Joseph, the guardian of Jesus, and many others, for "among every people, whoever fears God and does what is right is acceptable to Him" (Acts 10:35).
6 "He who fears the Lord, it shall go well for him, and when he requires consolation, he will be blessed" (v. 18). This is truly great: It shall go well for the pious, even when trouble befalls him. For in the midst of cross and misery, he shall have rich comfort in the beautiful, powerful passages and mighty examples from Holy Scripture. He shall say, "Thus they say: 'Those most dear to God are nearest the rod.' Thus it goes for all God's children." "They are plagued daily, and their punishment is every morning. But God guides them according to His counsel and finally receives them in splendor. God is truly good to Israel, to those who are of a pure heart" (Ps 73:14, 24, 1).
7 "To fear God is wisdom, which enriches and brings all good things with it. She fills the entire house with her gifts and every chamber with her treasure" (vv. 19–20). Learn here the proper art of becoming rich. It does not mean: "Swiftly snatch into my sack, God gives what the poor man can grab; half stolen, half earned." Not through shameful usury nor thievish defrauding, "that no one transgress and defraud his brother in business, for the Lord is an avenger in all these things" (1 Thess 4:6), but rather, through orderly management of the house, all the rooms are full, Solomon says (Prov 24:4). Orderly stewardship of the house means, however, to begin in heaven, to consider first the kingdom of God, and His righteousness, then everything else shall fall to us, as Christ Himself shows this orderly stewardship of the house (Matt 6:33). Pray diligently and afterwards carry treasure through all the chambers of the house. This is what Solomon does, who prayed first for wisdom, and afterwards tended to his wealth (1 Kings 3:6 ff). The widow of Zarephath hosted the prophet Elijah and shared her food with him. Therefore, she was richly blessed: "The jar of flour was not spent, and the jug of oil did not lack" (1 Kings 17:16). We imagine we must become beggars with Christ if we were to go to church every day and constantly pore over the Bible. But going to church does not impoverish.
8 "It gives abundant peace and health" (v.22). True Christian wisdom brings about pure peace and unity among kindred, as is seen with Lot and Abraham (Gen 13:8), among those who are unrelated, as the example of David and Jonathan proves (1 Sam 20:1), among those aggrieved, like pious Joseph, who heartily forgave and pardoned his brothers all their offense: "Do not fear (he said to them), for I am under God. You planned evil against me, but God planned it for good, that many people should be preserved as they are today" (Gen 50:19). A fool does not do this. He would rather an entire city perish; he needs to let his little temper cool. But it is a true sign of great wisdom when one gladly forgives his offenders. Like King Alphonso, when he became fiercely enraged over several ungrateful fellows, he came to his senses and said: "Alas, O God! Why do I rage so over these ungrateful fellows? If I myself have not always been grateful to You, if You have even once become enraged with me, where would I be?" Therefore, the quarrelers and intransigent disturbers of peace are all great and crude asses, fools, and dolts. That is the language of Solomon.
9 "This wisdom makes proper, prudent people, and he who clings firmly to her, she will help with glory" (v. 23). True God-fearing Christians are not masks of wisdom, that they should only have the mere title of prudent and wise people. Rather, they are properly learned. The others who do not have this wisdom are but the empty and hollow name of doctors. For if such a person were so learned as to possess all the knowledge of all the world, but were without the fear of God, then he would still nonetheless not be rightly taught, for he lacks what is best. Thus, think of pious Joseph and Daniel, who were rightly learned and wise men because they feared God. "She will help those who love her with glory," as is plainly seen in the story of Job.
10 "To fear the Lord is the root of wisdom, and her branches blossom forever." The righteous shall flourish like a palm tree. "He shall grow like a cedar of Lebanon, which is planted in the house of the Lord. They shall bloom in the courts of our God, and when they are old, they shall still blossom and be fruitful and fresh (Ps 92:13 ff). "He is like a tree planted by the streams of water, which brings forth his fruit in his time, whose leaves shall not wither, and everything which he does shall prosper" (Ps 1:3). "He shall never be moved, the righteous will never be forgotten" (Ps 112:6). O blessed is the one to whom the Lord gives (1) a Christian life; (2) a blessed death; (3) an honorable memory after death.
11 "The fear of the Lord resists sin" (v. 25). This is the proper defense and amulet that one can use against the poison of sin. Behold, O dear heart, whence come so many godless people, who always commit one knavish deed after another and never once blush, like Nimrod—namely, because they are enemies of divine wisdom and God's house. They do not go to church; they do not heed God's Word; whereby shall they then be protected from sin? It is therefore no wonder that sin rules over them and that they are servants of sin (Gen 4:7; Rom 6:20). And even if they come into the house of wisdom—or church—perhaps even for every high feast, the devil nevertheless soon comes and rips away the little seed from their hearts, lest they believe and be saved (Luke 8:12).
12 A wise Christian does not stab himself, like Cato; he does not cry, like Cicero, "Having attempted everything, I find nothing in which I might attain rest." He does not doubt, like Cain, but rather he "awaits the time when he will be comforted. For although his cause is oppressed for a time, the pious shall surely extol his wisdom" (v. 17 ff). A good and righteous cause triumphs in the end. "The Lord knows how to redeem the righteous from trial" (2 Pet 2:9). "But this I know indeed: Whoever serves God will be comforted after trial, redeemed from affliction, and, after chastisement, will find grace, for God has no pleasure in perishing. Rather, after storms, He lets the sun shine again, and after wailing and weeping, He showers us with joy" (Tobit 3:22 ff [Vulgate version]). The story of Joseph makes this matter as clear as day. He was begrudged by his brothers and sold; he entered into prison in ignominy and shame, and he had to have patience for a long time. But he waited for the time when he would be comforted.
God put him in a post to lead,
That he could his father and brothers feed.
David had to live ten whole years in exile and be like a flea and like a partridge in the mountains; but God did, at last, bring him rest. Therefore, he says to God, "You let me experience much and great anguish, and you revive me again. You bring me up again from the deep places of the earth. You greatly enlarge me and comfort me again" (Ps 71:20 ff). With time, roses come forth. And although pious, godly Christians must sometimes remain in their misery, like John the Baptist, who entered prison and was beheaded (Matt 14:2), or like James (Acts 12:2), or like how Jan Hus was burned, and so on, nevertheless, their name and memory remain in blessing, and they shall always be praised. The pious will extol their wisdom.
Pliny the Younger, when he governed in Bithynia, and had killed many Christians, was finally induced by their great fortitude to investigate their conduct and life more closely, so that he could give Emperor Trajan a thorough report about them. He could, however, say nothing unbecoming of them, except that they would not offer sacrifices to the pagan gods; and he said that they gather together early in the morning to serve a god whom they called Christ, and that at all these gatherings, they obligated themselves to this: that no one among them would do anything against the holy Ten Commandments, under threat of church discipline. And with this report, Pliny wanted to learn from the emperor how to further aggress the matter, that they might bear down upon the Christians. To this, Trajan responded: "Christians are not to be eagerly interrogated about their activities, but if they are accused, then they are to be punished." Tertullian most bravely pointed out the absurdity of this imperial edict and said at last: "With Christians, it is the name that is punished and condemned, not a crime or vice."
13 "The fear of the Lord is proper wisdom and discipline." (v. 31). This is πληροφορία, proper joyfulness and certain confidence. He who has learned this wisdom can be certain of his conduct and brave anything therewith, as Lord Luther said: "I would rather fall with Christ than stand with the emperor." Christ cannot mislead me. Rather, the godless are always fickle, "they are like an impetuous sea that cannot be still, and its waves toss up mire and filth. The godless have no peace, says my God" (Isa 57:20–21). "They are like the chaff that the wind drives away" (Ps 1:4), as seen with Zedekiah (Jer 37–38).
Thus their heart is never still
Terror on every side it sees;
To stand by the just, our God wills,
The one who in faith Him heeds.
14 "Such wise Christians are well-pleasing to God" (v. 31). It is considered a great thing in the world if a person is pleasing to princes and lords, or if he is regarded by an honorable or noble person. For whoever does not consider whether honorable people regard him or not is either a wanton fellow or a highly haughty spirit. Thus, how much greater it is when a Christian is pleasing to God, in both this life as well as the next. For this reason, do not mind if the wicked world hates you and speaks evil of you, for it is enough if God's good pleasure is in you. "If I were pleasing to men, then I would not be a servant of Christ," Paul says (Gal 1:10). "For friendship with the world is enmity with God" (James 4:4). "If you were of the world, then the world would love you. But because you are not of the world, but rather I have chosen you from the world, therefore the world hates you," Christ says (John 15:19).
May the world evermore show you disdain,
If the great God now gives you His love and esteem.
The summary of everything which I have now said has been said in 1 Tim 4:8, "Godliness is of value for all things, and it has promise for this life and the life to come." Now, whoever wishes that it may go well for him now and eternally, let the fear of the Lord, as proper wisdom, be commended to him well. Let him always think about what God wills in His holy Ten Commandments and also do it. "What man is there who desires life and length of days? Let him stay away from evil and do good" (Ps 34:12–14). "Fear God and keep His commandments, for such belongs to all men" (Eccl 12:13). Then you shall also enjoy everything good which Sirach has said up to this point, now and eternally.
We thank You, O Christ, the Son of God,
That You have given us to know this,
Through Your divine revelation.
Grant us also steadfastness,
Unto our souls' salvation. Amen!
Farewell Blessing
May God grant us to be true, wise Christians, who not only love His wisdom with our heart, but also practice it throughout our entire lives, so that we may partake of it in our prayer, cross, trial, and death, in this life and the next.
That we may be God-well-pleasing,
Both here in time,
And thereafter eternally. Amen!
Valerius Herberger, Erklärung des Haus- und Zucht-Buchs Jesus Sirach ([1598] 1739 Edition)
Philippe de Champaigne, Moses Presenting the Tablets of the Law (c. 1648)