Ecclesiasticus (Sirach) 1:1-10,18-27

In Praise of Wisdom (Cp Prov 3.13-20; 8.22-31; Rom 11.33)

1:1 All wisdom is from the Lord,

and with him it remains forever.

2 The sand of the sea, the drops of rain,

and the days of eternity-who can count them?

3 The height of heaven, the breadth of the earth,

the abyss, and wisdom–who can search them out?

4 Wisdom was created before all other things,

and prudent understanding from eternity.

6 The root of wisdom-to whom has it been revealed?

Her subtleties-who knows them?

8 There is but one who is wise, greatly to be feared,

seated upon his throne-the Lord.

9 It is he who created her;

he saw her and took her measure;

he poured her out upon all his works,

10 upon all the living according to his gift;

he lavished her upon those who love him. (Ecclesiasticus 1:1-10, NRSV)

18 The fear of the Lord is the crown of wisdom,

making peace and perfect health to flourish.

19 She rained down knowledge and discerning comprehension,

and she heightened the glory of those who held her fast.

20 To fear the Lord is the root of wisdom,

and her branches are long life.

22 Unjust anger cannot be justified,

for anger tips the scale to one’s ruin.

23 Those who are patient stay calm until the right moment,

and then cheerfulness comes back to them.

24 They hold back their words until the right moment;

then the lips of many tell of their good sense.

25 In the treasuries of wisdom are wise sayings,

but godliness is an abomination to a sinner.

26 If you desire wisdom, keep the commandments,

and the Lord will lavish her upon you.

27 For the fear of the Lord is wisdom and discipline,

fidelity and humility are his delight. (Ecclesiasticus 1:18-27, NRSV)

On October 20, 2006 (Friday in the week of the Sunday closest to October 12, Year Two), comments were repeated from October 15, 2004, (Friday in the week of the Sunday closest to October 12, Year Two):

The Book of Ecclesiasticus (The Wisdom of Jesus, the Son of Sira [Ben Sira], sometimes called Sirach, one of the books known as Apocrypha) begins with praise of wisdom. “All wisdom is from the Lord, / and with him it remains forever” (1:1). Harold C. Washington interprets the words “from the Lord ” as indicating “a divine origin” (NOAB, 3^rd ed., 2001, on Ecclus. 1:1). He says that “Wisdom” is described as “God’s unfathomable gift (cf. 24:1-12; Job 28; Prov. 8:22-31). Wisdom is personified as a feminine figure, created by God and graciously bestowed on humanity” (ibid., on vv. 1-10. “The sand of the sea,” asks Ben Sira, “the drops of rain, / and the days of eternity–who can count them?” (Ecclus. 1:2). And he asks again, “The height of heaven, the breadth of the earth, / the abyss, and wisdom–who can search them out?” (v. 3). Washington comments: “Divine Wisdom is as incalculable as the limits of the cosmos (cf. 18:4-7)” (ibid., on vv. 2-3). Ben Sira continues, “Wisdom was created before all other things, / and prudent understanding from eternity” (v. 4; cf. Prov. 8:22). Some “ancient authorities add as verse 5, The source of wisdom is God’s word (lovgoV, logos) in the highest heaven, and her ways are the eternal commandments” (NRSV text note c), which emphasizes the relation of God to wisdom as its source. (The apparatus in Adolf Rahlfs, Septuaginta, 1935, 1979, cites this verse from ‘compl.,’ that is, Complut(ensis), the Polyglot work of Cardinal Ximenes, printed during 1514-1517.) And Ben Sira asks again, “The root of wisdom–to whom has it been revealed? / Her subtleties–who knows them?” (v. 6). Again some manuscripts amplify the text: “Other ancient authorities add as verse 7, The knowledge of wisdom–to whom was it manifested? And her abundant experience–who has understood it? (NRSV text note d). According to Burton L. Mack, revised by Benjamin G. Right III, “The rhetorical questions in these verses are typical of the theme of hidden wisdom, which recurs throughout Sirach and in other literature. See 3:21-23; 16:20-22; 17:30; 18:4-7; 24:28-29; Job 28; Eccl. 7:23-24; Wis. 9:13-17; Bar. 3:29-37. The questions imply that no one except the Lord has such knowledge. See 42:18-21” (HarperCollins Study Bible, 1^st ed., 1993, on Ecclus. 1:2-6; so also the 2^nd ed., 2006, revised by Benjamin G. Wright, III). Ben Sira makes it clear that wisdom comes from the Lord. “There is but one who is wise, greatly to be feared, / seated upon his throne–the Lord” (v. 8). Even so, he continues to speak of Wisdom as a person. “It is he [the Lord] who created her; / he saw her and took her measure / he poured her out upon all his works, / upon all the living according to his gift; / he lavished her upon those who love him” (vv. 9-10). “The [architectural] metaphor [‘he . . . took her measure’] imagines wisdom as a model or plan for creating the world” (Mack and Wright, op. cit., both editions, on Ecclus. 1:9).

Ben Sira concurs with “Solomon” in Proverbs, “To fear the Lord is the beginning of wisdom” (Ecclus. 1:14a; cf. Prov. 1:7). “She,” adds Ben Sira, “is created with the faithful in the womb” (v. 14b). According to Mack and Wright, “Whereas the first line of this verse is traditional wisdom (Job 28:28; Ps. 111:10; Prov. 1:7; 9:10, created with the faithful in the womb invokes a prophetic tradition. See 49:7; Isa. 44:24; Jer. 1:5)” (op. cit., 2^nd ed.; cf. the 1^st ed., “plays on a prophetic tradition”). Ben Sira’s praise of Wisdom and her beneficial effects for the pious continues. “The fear of the Lord is the crown of wisdom,” he says, making peace and perfect health to flourish” (Ecclus. 1:18; cf. Prov. 4:9; 14:18, 24). Presumably, for the benefit of humankind, “She rained down knowledge and discerning comprehension, / and she heightened the glory of those who held her fast” (Ecclus. 1:19). Again, Ben Sira stresses piety as the fear of the Lord. “To fear the Lord is the root of wisdom, / and her branches are long life” (v. 20; cf. Prov. 1:7, 29; 2:5; 3:7). Washington points out parallel references for “wisdom as a flourishing tree of life (24:13-14, 16-17; Prov. 3:18)” (op. cit., on v. 20). Here again, as frequently in Ecclesiasticus, some manuscripts have additional text. “Other ancient authorities add as verse 21, The fear of the Lord drives away sins; and where it abides, it will turn away all anger” (NRSV text note c). Perhaps a later scribe wanted to spell out the connection between verses 20 and 22. In any case, Ben Sira continues: “Unjust anger cannot be justified, / for anger tips the scale to one’s ruin” (v. 22). On “the danger of yielding to anger,” Washington refers to [Ecclus.] 27:30; 28:3-11; Prov. 10:18; 12:16; 29:22” (op. cit., on v. 22), to which we might add Jesus’ words, “if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say ‘You fool,’ you will be liable to the hell of fire” (Mt. 5:22).

On the other hand, says Ben Sira, “Those who are patient stay calm until the right moment, / and then cheerfulness comes back to them” (Ecclus. 1:23). According to Mack and Wright, “The right moment (Greek kairos [kairovV]) is a concept distinctive to Sirach, and its mention here announces a theme. See note on 4:20 [in the reading for next Monday]” (op. cit., both editions, on 1:23). In the note to which they refer, Mack and Wright add: “Watching for the opportune time refers to knowing when to speak, what to say on a specific occasion, and when to keep silent. See 1:23; 4:23; 20:7. Proverbs were formulated as general statements, but in fact were observations on particular sets of circumstances (‘cases’). Knowing when a proverb applied was also a mark of wisdom. See 20:20.” (ibid., both editions, on 4:20). This way of interpreting proverbs is needed, for example, when two proverbs seem to contradict each other, for example: “Do not answer fools according to their folly, / or you will be a fool yourself. / Answer fools according to their folly, / or they will be wise in their own eyes (Prov. 26:4-5). Bruce M. Metzger explains these back-to-back contradictory proverbs as follows:

Because proverbs frequently express only one side of a truth, it happens that mutually contradictory proverbs may circulate, each of which is true when applied to the appropriate life-setting. The common saying, ‘Penny wise, pound foolish,’ correctly describes one who is scrupulous about small transactions, but extravagant in great ones. On the other hand, the proverb, ‘Take care of the pennies, and the dollars will take care of themselves,’ is also true. More than once the Bible presents two proverbs which, though contradictory , are both true when applied to appropriate circumstances. (“Literary Forms in the Gospels,” NOAB, 1st ed., 1973, 1977, p. 1531).

Metzger cites Prov. 26:4, 5 as examples, and adds, “It is left to the reader to know when it is appropriate to heed one or the other of these two antithetical proverbs” (ibid.). Ben Sira continues, saying that the patient (v. 23) “hold back their words until the right moment (kairovV, kairos); / then the lips of many tell of their good sense” (v. 24).

As the chapter nears its close, Ben Sira seems to equate wisdom and godliness in contrast to the character of a sinner. “In the treasuries of wisdom are wise sayings, / but godliness is an abomination to a sinner” (v. 25). In particular, “wisdom is equated with the law of Moses” (Washington,, op. cit., on v. 26): “If you desire wisdom, keep the commandments ( ejntolavV, entolas), / and the Lord will lavish her upon you” (v. 26). Before the admonitions not to “disobey the fear of the Lord” (v. 28), not to be a hypocrite (v. 29), and so forth, Ben Sira defines “the fear of the Lord” as wisdom and discipline,” adding, “fidelity and humility are his delight” (v. 27). Some see in this image / concept of wisdom as presented in Proverbs and later Wisdom Literature, the background for New Testament understanding of Jesus Christ as the Logos (Word) and Wisdom of God (Jn. 1:1-4; 1 Cor. 1:30; Col. 1:15-20).

Hosea 13:9-16 (Presbyterian and Lutheran traditions; while this passage as such is not included in the current Book of Common Prayer Daily Office Lectionary series, see the comments on Hosea 13:4-14 on Sunday, October 5, 2008, twelve days ago.)

Acts 28:1-16

Paul on the Island of Malta

28:1 After we had reached safety, we then learned that the island was called Malta. 2 The natives showed us unusual kindness. Since it had begun to rain and was cold, they kindled a fire and welcomed all of us around it. 3 Paul had gathered a bundle of brushwood and was putting it on the fire, when a viper, driven out by the heat, fastened itself on his hand. 4 When the natives saw the creature hanging from his hand, they said to one another, “This man must be a murderer; though he has escaped from the sea, justice has not allowed him to live.” 5 He, however, shook off the creature into the fire and suffered no harm. 6 They were expecting him to swell up or drop dead, but after they had waited a long time and saw that nothing unusual had happened to him, they changed their minds and began to say that he was a god.

7 Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who received us and entertained us hospitably for three days. 8 It so happened that the father of Publius lay sick in bed with fever and dysentery. Paul visited him and cured him by praying and putting his hands on him. 9 After this happened, the rest of the people on the island who had diseases also came and were cured. 10 They bestowed many honors on us, and when we were about to sail, they put on board all the provisions we needed.

Paul Arrives at Rome

11 Three months later we set sail on a ship that had wintered at the island, an Alexandrian ship with the Twin Brothers as its figurehead. 12 We put in at Syracuse and stayed there for three days; 13 then we weighed anchor and came to Rhegium. After one day there a south wind sprang up, and on the second day we came to Puteoli. 14 There we found believers and were invited to stay with them for seven days. And so we came to Rome. 15 The believers from there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage.

16 When we came into Rome, Paul was allowed to live by himself, with the soldier who was guarding him. (Acts 28:1-16, NRSV)

On August 31, 2007 (Friday in the week of the Sunday closest to August 24, Year One), comments were repeated from October 20, 2006 (Friday in the week of the Sunday closest to October 12, Year Two), when comments were combined, revised and supplemented with material from October 15, 2004, (Friday in the week of the Sunday closest to October 12, Year Two), and from August 26, 2005 Friday in the week of the Sunday closest to August 24, Year One). The combined comments are repeated with editing and supplement here.

After the shipwreck, Paul and the others find themselves on an island that, as they learned “was called Malta” (Acts 28:1), “an island south of Sicily (Beverly Roberts Gaventa, HarperCollins Study Bible, rev. ed., 2006, on Acts 28:1). “The natives (bavrbaroi, barbaroi) showed us unusual kindness,” says Luke. “Since it had begun to rain and was cold, they kindled a fire and welcomed all of us around it” (v. 2). Christopher R. Matthews says the term “Natives” is “lit[erally] ‘barbarians’ ” and is “used of non-Greek speakers” (NOAB, 3^rd ed., 2001, on Acts. 28:2). Paul, who “had gathered a bundle of brushwood and was putting it on the fire,” apparently got more than he had bargained for, for “a viper, driven out by the heat, fastened itself on his hand” (v. 3). The sight of this alarms the natives. “When the natives saw the creature hanging from his hand,” says Luke, “they said to one another, ‘This man must be a murderer; though he has escaped from the sea, justice (hJ divkh, hē dikē) has not allowed him to live’ ” (v. 4). According to Gaventa, “Justice [here] probably [means] the Greek goddess, Dike [the word used here, as noted], who personifies justice” (op. cit., on v. 4). But the natives soon realize that Paul is not harmed, for Paul, “however, shook off the creature into the fire and suffered no harm” (v. 5). This is not immediately apparent to the natives, for “they were expecting him to swell up or drop dead, but after they had waited a long time and saw that nothing unusual had happened to him, they changed their minds and began to say that he was a god” (v. 6; cf. 14:11-12).

This opinion is probably only confirmed by what happens next. “Now in the neighborhood of that place,” says Luke, “were lands belonging to the leading man of the island, named Publius, who received us and entertained us hospitably for three days” (v. 7). “It so happened,” adds Luke, “that the father of Publius lay sick in bed with fever and dysentery (dusentevrion, dysenterion)” (v. 8a). “Paul visited him and cured him by praying and putting his hands on him,” says Luke (v. 8b), which, as the news of it spread, led to further healings. “After this happened, the rest of the people on the island who had diseases also came and were cured” (v. 9). In consequence, “they [i.e., the natives] bestowed many honors on us,” says Luke, “and when we were about to sail, they put on board all the provisions we needed” (v. 10). This generosity would make up for some of the losses due to the shipwreck.

The report continues. The ship that brought them to Malta had, of course, been broken up by the reef and the waves (Acts 27:41), but “three months later we set sail on a ship that had wintered at the island, an Alexandrian ship with the Twin Brothers as its figurehead” (v. 11). “Three months,” says Matthews, “would be too soon to have set sail but is just an approximation” (op. cit., on v. 11). Gaventa says, “Sailing resumed in February or March” (op. cit., on v. 11). Matthews explains “the Twin Brothers,” as “the Dioscuri, Castor and Pollux, patron deities of sailors (loc. cit.; cf. Gaventa, loc. cit.). “We put in at Syracuse,”says Luke, “and stayed there three days” (v. 12). We continue to hear the voice of Luke in the first-person pronouns “we” and “us. Syracuse was “a Greek colony on the southeast coast of Sicily, founded by Corinth ca. 734 B.C. It developed into the principal city of the island, with a fifth-century B.C. temple of Athena. Phoenician settlers were expelled in 234 B.C., but the city was taken by Rome in 212 B.C.” (Harper’s Bible Dictionary, 1985, s.v. Syracuse). The journey continues to Rhegium, “at the tip of the Italian boot” (Harper’s Bible Dictionary, 1985, s.v. Rhegium) and Puteoli, “the seaport (modern Pozzuoli) just west of Naples” (C.H.M., Harper’s Bible Dictionary, 1985, s.v. Puteoli). The journey from Malta to Rome is uneventful except for their time with “believers” at Puteoli. “There we found believers,” says Luke, “and were invited to stay with them for seven days” (v. 14). These believers, “when they heard of us, came as far as the forum of Appius and Three taverns to meet us. On seeing them, Paul thanked God and took courage” (v. 15). “The presence of believers in Puteoli and Rome,” says Gaventa, “indicates that Paul was not the first to preach the gospel there (see Rom. 1:13)” (ibid., on vv. 14-15). According to Matthews, “the Forum of Appius was 65 km (40 mi.) from Rome, and the Three Taverns 50 km (30 mi.), both on the Via Appia” (op. cit., v. 15).

As the reading for today comes to a close, we find Paul actually in Rome. “When we came into Rome, Paul was allowed to live by himself, with the soldier who was guarding him” (v. 16). According to Matthews, “the ‘we’ passages . . . end here” (ibid., on v. 16). These living/confinement arrangements will allow Paul the freedom to minister–when people come to him (vv. 17, 23, 30).

Luke 9:28-36

The Transfiguration (Mt 17.1-8; Mk 9.2-8; 2 Pet 1.16-18)

28 Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. 29 And while he was praying, the appearance of his face changed, and his clothes became dazzling white. 30 Suddenly they saw two men, Moses and Elijah, talking to him. 31 They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 32 Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. 33 Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”–not knowing what he said. 34 While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. 35 Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36 When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. (Luke 9:28-36, NRSV)

On May 18, 2007 (Friday in the week of the Sixth Sunday of Easter, Year One), comments were repeated from October 20, 2006 (Friday in the week of the Sunday closest to October 12, Year Two), comments combined, revised and supplemented material from October 15, 2004 (Friday of the week of the Sunday closest to October 12, Year Two), and from May 6, 2005 (Friday in the week of the Sixth Sunday of Easter, Year One). These comments are repeated here with editing and supplement:

Coming as it does after Peter’s Confession and teaching about disciples taking up their cross daily, Luke’s account of the Transfiguration demonstrates “the meaning of Christ’s glorification through death” (G. W. H. Lampe, Peake’s Commentary, 1962, reprint 1972, sec. 727b, on Lk. 9:28-36). “Now about eight days after these sayings,” says Luke, with reference to the sayings about discipleship (Lk. 9:23-27) following Jesus’ first Passion Prediction (v. 22), “Jesus took with him Peter and John and James, and they went up on the mountain to pray” (v. 28). Mark says he “led them up a high mountain apart, by themselves (Mk. 9:2; cf. Mt. 17:1). Mark and Matthew put this “six days later.” According to Lampe, by Luke’s reference to “about eight days, he seeks “to indicate the first day of the week and to underline the relation of the Transfiguration to the Resurrection” (ibid.). For a comparison of accounts of the transfiguration, see the separate file, the Transfiguration of Jesus. In Luke, as noted, this moment of revelation occurs in a context of prayer (vv. 28-29, not mentioned in Mk. 9:2-10 nor Mt. 17:1-9), though all mention the changing (“transfiguration”) of Jesus’ appearance. “And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them” (Mk. 9:2b-3; cf. Mt. 17:2, without the reference to bleaching). “And while he was praying, the appearance of his face changed, and his clothes became dazzling white” (Lk. 9:29). Each of the Synoptic Gospels note the presence of Moses and Elijah, “Suddenly, they saw two men, Moses and Elijah, talking to him” (Lk. 9:30; cf. Mk. 9:4; Mt. 17:3), but only Luke indicates the content of their conversation with Jesus. According to David L. Tiede, revised by Christopher R. Matthews, “Both Moses and Elijah were expected to return before the final judgment (see Deut. 18:15; Mal. 4:5). Both also had visions of God on a mountain (Ex. 24:15-18; 1 Kings 19:8-18). Here they represent the Law and the Prophets (see 24:27, 44; Acts 26:22)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 9:30). “They [Moses and Elijah] appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem” (Lk. 9:31; cf. “who were talking with Jesus,” Mk. 9:4 and “talking with him Mt. 17:3). Later in this chapter, Luke will report that Jesus “set his face to go to Jerusalem” (Lk. 9:51), so it should not surprise us that his account of the transfiguration anticipates the events of Holy Week. Luke also reports that “Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him” (Lk. 9:32). This anticipates their sleepiness in the Garden of Gethsemane (Lk. 22:45; Mk. 14:37; Mt. 26:40), and may indicate that the transfiguration occurred at night (cf. Marion Lloyd Soards, NOAB, 3^rd ed., 2001, on Lk. 9:32).

“Just as they [i.e., Moses and Elijah] were leaving him [i.e. Jesus], Peter said to Jesus, ‘Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah’–not knowing what he said” (v. 33; cf. Mk. 9:5; Mt. 17:4). According to Soards, “Peter’s suggestion concerning three dwellings demonstrates his desire to preserve the experience” (ibid., on v. 33). Tiede and Matthews say “The three dwellings suggest the Festival of Booths, commemorating the exodus from Egypt (see v. 31 [where Jesus ‘departure’ is his e[xodoV (exodos). Allusions to the Feast of Tabernacles (v. 33), and to the overshadowing cloud which signified God’s presence in the Exodus from Egypt (v. 34) help form the setting for the voice from heaven, “This is my Son, my Chosen (oJ ejklelegmevnoV, ho eklelegmenos, in a few mss. ejklektovV (eklektos), both meaning ‘selected’ or ‘chosen’); listen to him!” (v. 35). The majority of the manuscripts of Luke, mostly later manuscripts, have had the reading adjusted to that of Mark and Matthew, “This is my Son, the Beloved (ajgaphtovV, agapētos), listen to him! (Mk. 9:7; cf. Mt. 17:5, which adds “with him I am well pleased,” cf. 2 Pet. 16:17b). Peter’s suggestion to “make three dwellings, one for you, one for Moses, and one for Elijah” (Lk. 9:33; cf. Mk. 9:5), seems to fall on deaf ears. According to Luke, Peter said this, “not knowing what he said” (Lk. 9:33; cf. “He did not know what to say, for they were terrified, Mk. 9:6; Mt. has no comment). But with the disappearance of Moses and Elijah, “Jesus was found alone” (Lk. 9:36; cf. Mk. 9:8–again Mt. is silent), the focus is clearly on Jesus. One greater than Moses and Elijah is here.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net