Introduction to the Books of Wisdom
This group of books joined together under the heading of Wisdom Literature is quite
varied. The five proto-canonical books are: Job, Psalms, Proverbs, Ecclesiastes (or
Qoheleth) and Song of Songs (or Canticle of Canticles) and the other two writings
are Wisdom and Ben Sirach (or Ecclesiasticus).
The Book of Job needs to be given special attention, as it struggles with
finding answers to the problem of undeserved suffering.
The Psalms were written by the poets of God’s people over a period of a
thousand years. The 150 Psalms in the Jewish Bible were collected for
worship in the Temple built by the exiles who began to trickle back to
Jerusalem after 538 BCE.
Proverbs sought to provide guidelines on what to do and not to do, and
confidently summed up the way to wisdom as ‘fear of the Lord’.
The Book of Ecclesiastes (or Qoheleth) is surely the most sceptical book in
the Bible; it has its doubts whether it has any basis in human experience.
Song of Songs (or Canticle of Canticles). It is a collection of love songs and
wedding poems, with here and there vivid descriptions of the bride’s beauty.
These poems were taken as allegorically describing Yahweh’s love for Israel
as a beloved bride!
The Book of the Wisdom of Solomon, a deutero-canonical book, is known
only in Greek. It is perhaps the last book of the Old Testament to be written
(1st century BCE), although its authorship was credited to Solomon. The main
interest of the book is to reassure the Jewish community living in Egypt that
keeping their faith is worthwhile despite the hardships in a pagan land.
Sirach (or Ecclesiasticus) is with its 51 chapters the longest of the wisdom
books. It is a mixture of proverbs and lengthy essays on themes such as use
of speech, self-control, evil friends, the value of work, death, sickness, etc.
Above all, Sirach stresses the ethical aspects of everyday life. He exalts the
role of law and fear of the Lord as true wisdom.
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Job
Job wrestles with the question of suffering and God’s goodness.
An inspiring quote
“Naked I came from my mother’s womb and naked shall I return there; the Lord gave
and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).
The Book of Job
The Book of Job needs to be given special attention, as it struggles with finding
answers to the problem of undeserved suffering. Why do bad things happen to good
people – and how does a good person cope with what has happened to them. It was
generally believed that God always rewards the just and punishes the wicked (the
“law of retribution”), but here is Job, an upright man, whose suffering contradicts this
belief. How to solve this dilemma?
Job and his “friends” argue with one another about what has happened and how Job
responds. They urge him to admit his guilt, or at least his pride, even that he must
have sinned unwittingly. Job has to admit at the end that God’s wisdom is beyond
human wisdom and incomprehensible. There is an exchange between Job and God,
who appears to Job in a whirlwind. The happy ending of the book, telling how Job
was restored to his former fortunes (and much more) must have made it more
palatable and acceptable to the people!
Who wrote this book?
Jewish rabbis ascribed the book of Job to Moses. Few people today would associate
this book of Job with Moses, but there is no other suggested author of the book.
Many scholars would suggest that there are a range of authors and that the story of
Job told at the beginning (Job 1-2) and at the end (Job 42) is an ancient story that
has been added to over time.
What kind of book is it?
Most people would say that Job is part of the Wisdom tradition, which contains books
like Proverbs and Ecclesiastes, provides wise teachings and sayings by which you
can live your life. Job has these, but they are woven into a bigger more complex
whole. Indeed, the book appears to be responding to a very particular question. By
and large, the wisdom tradition assumed that “good people” would receive a just
reward. Job seems to be countering this assumption with reflections of its own.
The themes of the book
Many would say that the theme of the Book of Job is suffering. Alternatively, you
might describe it as being a book about God’s sovereignty in light of suffering or of
Job’s faithful obedience in the light of suffering – or even of Job’s faithful obedience in
the midst of immense trial. While these points are all valid, there are four other
themes to consider.
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The first is the need of Scripture. We see in Job how Scripture manifests itself within
many of Job’s monologues; for example, Job prays for God to care for him (Job 7:17–
19), how he asks for forgiveness of his sins (Job 7:20-21), for a mediator that will
show God sympathises with him (Job 9:32–35) and for imputed righteousness (Job
9:2). The second theme to consider is how Job seeks to present God as right and
man’s wisdom is insufficient. He reveals the complexity of God and man’s inability to
understand his ways (Job 34:10). The book of Job shows us just how limited man’s
knowledge truly is, and how we in our own power do not possess the resources,
insight, or skill-set to understand God.
The third theme is that the Book of Job exists to reveal God’s sovereignty over
disaster, and goodness in the midst of affliction. God is not only right in what he
does, but he is also good. This theme is important because it reveals the
righteousness of God in that he is completely justified in all he allows to take place in
heaven and on earth. The Book of Job advocates for a good God. And the fourth
theme is the total supremacy of God. Many interpret the book by thinking that Satan
has had his way – awarding him equal power to God. By observing the dialogue
between God and Satan throughout the book, however, it is easy to see who is truly
in control.
Liturgical Note
In the Missal, excerpts from the Book of Job are read in September on weekdays of
Week 26 (Year 2). It is also read on Sundays in February (Week 5) and in June
(Week 12, Year B) - once to meditate on the mystery of suffering when Job asks the
big question of what man’s life on earth is worth (Job 7:1-4, 6-7) and once, in the
Lord’s first speech to Job to remind him that he must bow to the creator’s wisdom
(Job 38:1,8-11).
How is the book structured?
1-2 Prologue
3-31 the Dialogue
3-14 the first series of discourses
15-21 the second series of discourses
22-27 the third series of discourses
28 a hymn in praise of Wisdom
29 conclusion of the Dialogue
32-37 the speeches of Elihu
38:1-42:6 the speeches of the Lord
42:8-17 Epilogue
What is God saying?
Despite its focus on challenges and sufferings, the book of Job speaks a
message of great hope to the world. We live in a world longing for comfort and
hope, and such hope is found in the sovereign God who sees, who is good, and
who is faithful.
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Psalms
The Book of Psalms gives us the prayers and hymns of both personal and public
worship.
An inspiring quote
“O God, you search me and you know me. All my ways lie open to your gaze. When
I walk or lie down, you go before me: ever the maker and keeper of my days” (Psalm
139:1-3).
This beautiful Psalm is used in the CJM rendition of the Bernadette Farrell song “O
God You Search Me”. (You can listen to this youtube.com/watch?v=rbiaN2v-GwE.)
The Book of Psalms
The Book of Psalms contains prayers and hymns for both private and public worship.
Though there are many examples of personal and pious prayers throughout the Old
Testament, special place must, all the same, be given to the Psalms.
There are altogether 150 Psalms in the book of that name. They are not all of the
same type, though all or most of them were probably meant to be sung or
accompanied by music. Some psalms are full of joy and praise of God’s goodness
and others are sorrowful and show a spirit of contrition. Some are occasioned by
sickness or bad fortune in life and others were used at weddings or other joyous
occasions. Taken as a unity, they all clearly show Israel’s great depth of faith and
great confidence in Yahweh, even the psalms of great sorrow and lamentation.
The Psalter is the treasury of Israel’s hopes and fears, successes and failures, loves
and hates. It is an anthology of poetry and, like all anthologies, has all sorts of
different poems in it. People sometimes try to group the different kinds of poems
together, as follows:
Hymns – these begin with praise, describe something about God that causes
this praise and ends with praise.
Laments – there are both communal and individual laments. These lay out
the reason for the lament and beg for God’s help. Nearly all of these psalms
end positively with a conviction that God really will help – the only exception
being Psalm 88, which ends as miserably as it began.
Royal Psalms – psalms focussed on the King of Israel.
Thanksgiving Psalms – these give thanks for something that God has done
(as opposed to hymns which are more general expressions of praise).
Who wrote this book?
Many of the psalms in the Psalter are ascribed to David at the start. However, the
wide range of historical events referred to in the psalms raises questions about
whether David could have written them all. Psalms seem to have been written
throughout Israel’s history inspired by the memory of King David, a great musician
and person of faith.
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Numbering of the psalms: The Greek Bible, followed by the Latin version and the
Catholic liturgy, does not have the same numbering as the Hebrew Bible, which is
followed by the majority of modern Bibles. When the numbering differs, the liturgy
always has one figure lower (e.g. Ps 51(50), 51 in Hebrew, 50 in the liturgy).
What kind of book is it?
Scholars have tried to define the various literary genres of the psalms. This is
important to understand them – and even more when we use them in prayer.
Liturgical notes
We use the psalms each time Mass is celebrated. A psalm is always used as a
response to the First Reading, and many of the acclamations for the entrance and
communion are verses from the psalms – and certain psalms are used in modern
church music. For example, “The Lord is my Shepherd” Psalm 23 is often used in
funeral liturgies.
Since apostolic times, the psalms have remained the staple of Christian community
prayer, and we find them already used in the earliest liturgy recorded at Jerusalem
(Acts 2:42); and in early liturgical documents such as the Didache and Apostolic
Constitutions in Syria and Apostolic Tradition in Rome.
How is the book structured?
The Book of Psalms falls into five sections or books. Each of them ends with a
doxology or hymn of praise to God (41:13; 72:20; 89:52; 106:48) with the last one
ending with a whole Psalm doxology (Psalm 150). Some also argue that Psalms 1-2
act as an introduction to the whole book.
Book 1:1-41 mostly psalms of lament
Book 2:42-72 mostly psalms of lament
Book 3:73-89 equal mix of laments and other types of psalms
Book 4:90-106 contains more hymns and psalms of thanksgiving than laments
Book 5:107-150 this book contains more hymns and psalms of thanksgiving.
In addition to the five big collections, there are a number of smaller collections (like
the Psalms of Ascent 120-134). It is thought that these smaller collections were
gathered together to make the larger collections that we now have. The beginning of
the Psalter has more laments and the end more hymns and prayers of thanksgiving.
The dead centre of the Psalter is Psalm 88, which is the only Psalm of complete
despair. The corner is then turned and much more praise is to be found. It is possible
that the Psalter intends to take the reader from lament to praise.
God’s people speak to God
The psalms are prayers. While, in most of Scripture we’re used to God speaking to
his people, in the psalms God’s people speak to God.
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Proverbs
Proverbs, Qoheleth, Sirach and The Wisdom of Solomon offer the proverbial
statements and insights of the wise men.
An inspiring quote
“The fear of the Lord is the beginning of knowledge” (Proverbs 1:7).
The Book of Proverbs
The Book of Proverbs gives us a good idea of the wisdom literature and the way in
which it developed. Proverbs appears as a group of nine collections of sayings,
differing in length, style and period. The earliest proverbs may very well go back to
the time of Solomon (Chapters 10-22). Two collections (Chapters 30-31) are
attributed to foreign wise men, which is an indication of the universalism of wisdom.
The Book is a collection of poems, longer teachings and very short sayings which
communicate the wisdom of Ancient Israel. It contains wisdom of all sorts – from folk
wisdom, which would have been relevant to everyone’s life, to wisdom for people in
the royal court. It is a complete smorgasbord of wise sayings to live by. The various
literary forms are all means to teach and to impart knowledge to the young, providing
answers to the questions of life and laying a firm moral foundation for upright living.
Throughout Proverbs, but especially in chapters 1-9, we find an extended definition
of what wisdom is. This wisdom offers everyday advice to people from all sorts of
backgrounds. The vast majority of the sayings show no particular connection with
religion or faith, being merely a matter of deep good sense, but every now and then,
they reveal the conviction that all wisdom comes from the Lord. They reflect a sharp,
competitive, cynical, secular society, where compassion for the poor and unfortunate
also has its place.
Who wrote this book?
Proverbs is traditionally associated with Solomon, who was David’s successor and
widely renowned for his great wisdom. There is no doubt that some of these
originated with him or his court, but it seems likely that the book grew over time,
accumulating wisdom from many different sources and people as well.
What kind of book is it?
This book is part of Wisdom literature – and most of its contents reveal wisdom for
everyday life.
The theme of the book
Every person can have right relationships with God and others by following the
timeless advice in Proverbs. Its many themes cover work, money,
marriage, friendship, family life, perseverance, and pleasing God.
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Liturgical note
Catholics use this book in the liturgy because it gives sound teaching and catechesis
on how to live a faithful and responsible life as a member of the community of faith in
society. The sublime passage on the relationship of Wisdom to God (Proverbs 8:22-
31) provides the first reading for the Solemnity of the Holy Trinity (Year C) in the
Spring (just after Pentecost). We also hear readings from the Book of Proverbs on
weekdays in the Autumn (Week 25, Year II) which tell us that the wilful wrong-doer is
abhorrent to the Lord (Proverbs 3:27-34) in one reading; and begging the Lord to
keep falsehood and lies away and asking to be granted only his share of bread to eat
(Proverbs 30:5-9) in another.
How is the book structured?
1:1-9:18 essays on how to live a life shaped by wisdom
10:1-22:16 proverbs associated with Solomon
22:17-24:34 a collection of wise sayings
25:1-29:27 proverbs said to be by Solomon, copied during the time of Hezekiah
30:1-33 wise sayings by Agur
31:1-31 wise sayings by King Lemuel, including an ABC of what makes a
capable wife.
One of the ways God spoke to us in the past
The Book of Proverbs is one of the “many ways” God spoke to us, leading us to his
only Son Jesus.
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Ecclesiastes
No one has ever challenged the book of Ecclesiastes’ right to the title of the most
sceptical book in the Bible. Ecclesiastes, also called Qoheleth (which means
teacher), has a unified approach to the value of wisdom: pessimism.
A favourite quote
“For everything there is a season, and a time for every matter under heaven: a time
to be born, and a time to die; a time to plant, and a time to pluck up what is planted”
(Ecclesiastes 3:1-2).
The Book of Ecclesiastes (or Qoheleth)
This is a strange book. In his meandering and disorderly quest for meaning in life,
the author repeatedly rejects all solutions based on traditional morality, not without a
trace of cynicism and bitterness. He veers from one extreme to another; he seeks
pleasure but realises that lasting satisfaction is unattainable; he searches for
wisdom, but denies it any superiority to folly; at one moment he seems to reject the
after-life (Ecclesiastes 3:19), at another he seems almost to accept it (Ecclesiastes
12:14). Struck by the futility of life, love, work and wealth, he remains dissatisfied,
though he still accepts God as creator, ruler and the goal of human destiny.
The Book of Ecclesiastes poses the question of how to live with meaning. The author
expresses the frustration that work, searching for answers and even seeking after
pleasure bring little satisfaction and feel empty. Life has problems that are
impossible to surmount or comprehend but can be worthwhile if you concentrate on
every day joys: time spent with friends and family and in the worship of God.
Who wrote this book?
The author is identified in the book as the “teacher” and, while a few passages hint
that the teacher might be a king (particularly Solomon), most scholars opt for the
author being an unknown wise teacher from Judah.
What kind of book is it?
This book is part of Wisdom literature. It contains the distilled wisdom of what feels
like an elderly and somewhat bad tempered teacher who has seen and experienced
what he thinks is the pointlessness of life.
The theme of the book
The themes of Ecclesiastes include: morality (since it is pretty determined to remind
us that we are going to die) and time (which is closely related to the theme of death –
because death is pretty much running out of time). The themes also include folly
and foolishness, suffering, life, consciousness, existence, wisdom and knowledge.
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Liturgical Notes
The tone of Ecclesiastes precludes its frequent use in the Catholic liturgy. We find a
reading from Ecclesiastes only once at Sunday Mass in August (18th Sunday, Year
C) about what a man gains for all his toils. The reading begins with the familiar
expression “Vanity of vanities, the Preacher says. Vanity of vanities. All is vanity!”
The same reading is used in the weekday missal in the autumn in Week 25 (Year II).
Although it doesn’t appear much in the lectionary, Ecclesiastes 3:1-8 is often used
for funeral masses. I’m including it here since it is such a well-known quote from the
Bible:
For everything, there is a season, and a time for every matter under heaven:
a time to be born, and a time to die;
a time to plant, and a time to pluck up what is planted;
a time to kill, and a time to heal;
a time to break down, and a time to build up;
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
a time to throw away stones, and a time to gather stones together;
a time to embrace, and a time to refrain from embracing;
a time to seek, and a time to lose; a time to keep and a time to throw away;
a time to tear, and a time to sew; a time to keep silence, and a time to speak;
a time to love, and a time to hate; a time for war and a time for peace.
(These words inspired the well-known song Turn, turn, turn by The Byrds, which you
can listen to on youtube.com/watch?v=W4ga_M5Zdn4.)
How is the book structured?
1:1-2 introduction
1:3-2:26 the search for meaning
3:1-22 human futility
4:1-16 human oppressions
5:1-20 remember God is heaven
6:1-7:29 death comes to us all
8:1-17 the limits of human knowledge
9:1-12:14 finding hope in the reality of life
God is a mystery
God is a mystery, and we cannot solve a mystery; we can only enter into it. That
seems to be the position in Ecclesiastes on the God question.
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Songs of Solomon
The Song of Songs (The Songs of Solomon) is a series of love poems treasured as
an analogy of God’s love for his bride Israel.
An inspiring quote
“My beloved speaks and says to me: Arise, my love, my fair one, and come away; for
now the winter is past, the rain is over and gone” (Song of Songs 2:10-11).
The Book of the Songs of Solomon (also known as the Song of Songs)
This is a beautiful poem which celebrates human love in all its physical dimensions,
with a realism which modern poets would not dismiss. It features the developing
love of two young lovers, who talk to each other – but the woman also addresses her
friends, the “daughters of Jerusalem”.
The songs win a place in the Word of God as an energetic affirmation of the most
basic of human relationships, a reflection and outpouring of God’s own creative love.
The text has a long history. It probably takes up old love songs sung on the wedding
night of a couple; and it is a meditation on those prophetic texts which celebrate
God’s love for his people in the imagery of betrothal.
Who wrote this book?
The cycle of songs is attributed to Solomon, who is credited with composing 1005
songs (1 Kings 5:12) but traces of Aramaic and other linguistic usage leave no doubt
that the songs date from after the return from exile. The great Rabbi Aqiba, in the
early second century CE, saw the songs as an allegory of God’s love for his people
and his people’s love for God.
What kind of book is it?
This book is a book of love poems, and maybe also an allegory of the relationship
between God and his people.
The theme of the book
Most importantly, one of the broader themes of the Bible is God's love for his people.
The second theme is of God’s love in the context of marriage. In other words, really
is a book of the joys of love.
Liturgical notes
This book may originally have been a liturgical re-enactment of the drama of new life
that takes place each spring and which formed part of the other Near Eastern
Semitic religions. The book was read in Israel during the spring festival of Passover.
In Catholic liturgy, the book has not found a comfortable niche, and it is prescribed
for Mass only once on 21st December. However, several excerpts from the poems
may be used at weddings and Masses for Religious Profession and the
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Consecration of Virgins, suitably expressing the joy and loving dedication of those
events.
How is the book structured?
1:1 the title and description of the book
1:2-2:7 the lovers talk to each other and begin to describe their longing for
each other
2:8-17 the woman hears the voice of her lover and declares her love for him
3:1-5 the woman tells her friends how she left her bed to go looking for her
lover
3:6-11 a royal wedding procession is described
4:1-5:1 the man describes how beautiful his lover is
5:2-6:3 the woman again tells her friends how she went looking for her
lover and they wonder where he has gone
6:4-12 the man describes, once more, the beauty of his lover
6:13-8:4 other observers (probably the daughters of Jerusalem) describe
the woman’s beauty
8:5-14 the brothers talk of their sister’s beauty and she responds about
her love for her lover.
God speaks to us
Each time God uses a song to speak to our hungry hearts, he reminds us that he’s a
lot bigger than our fears. The Book of the Song of Solomon gives us a biblical look
at human love.
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Wisdom
The Book of Wisdom (sometimes called the Wisdom of Solomon) is an exposition of
the nature of wisdom according to an Alexandrian Jew.
An inspiring quote
“May God grant me to speak with judgement, and to have thoughts worthy of what I
have received; for he is the guide even of wisdom and the corrector of the wise. For
both we and our words are in his hand” (Wisdom 7:15-16).
The Book of Wisdom
This book falls into three parts. The first part (chapters 1-5) is addressed to the rulers
of the world and emphasises the importance of wisdom for rulers, contrasting the
ungodly rulers with the saints who would receive eternal life. The second part of the
book (chapters 6-9) contains a speech attributed to King Solomon relating how
important wisdom was throughout his life and the third part (chapters 10-19)
contrasts the Egyptians and the Israelites, showing how important wisdom was to the
history of Israel.
The Book of Wisdom maintains that wisdom dwelt with God from eternity and is
given to humanity for its guidance. The worldly may reject wisdom but the humble
will (and this is new) reap eternal life. We read “the souls of the virtuous are in the
hands of God” (Wisdom 3:1).
Wisdom is an intangible quality, but Solomon describes it as if it were an actual
person. Wisdom appears like a woman endowed with all the qualities, like a beloved.
There is a list of three times seven attributes, the superlative of perfection. Her spirit
is “intelligent, holy, unique, manifold, subtle, active, incisive, unsullied, lucid,
invulnerable, beneficent, loving to man, steadfast, dependable, unperturbed,
almighty, all-surveying, penetrating all intelligent, pure and most subtle . . .” (Wisdom
7:22-23). You can see in these attributes the relationship between Wisdom and God:
“she is a reflection of the eternal light, untarnished mirror of God’s active power,
image of his goodness (Wisdom 7:26).
Who wrote this book?
The attribution to King Solomon is an attempt to cast over itself the mantle of the
(allegedly) wisest man of all. The writer is clearly a Jew who has contact with Greek
culture and is sympathetic towards it but wishes to uphold his own inheritance.
What kind of book is it?
This is Wisdom literature. The strong emphasis on wisdom and its importance,
especially for rulers, is similar to other books from the wisdom tradition, like Proverbs
and Ecclesiastes. The Jewish wisdom writers believed that wisdom is God-given so,
if we follow our reason with humility, we will come to God.
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The theme of the book
Most themes of wisdom run, as might be expected, all the way through the book.
Liturgical notes
This Book of Wisdom is read in the Liturgy during Week 32 (Year I) as we come to
the end of the liturgical year leading up to Advent. It is also read on eight Sundays.
Chapter 3 (on a martyr’s death) also provides the reading for certain Martyrs; and
chapter 2 (on the quest for Wisdom) for some Doctors of the Church. Since Wisdom
is seen at work in a life well lived, and especially in the sick and suffering, this book
provides readings for anointing of the sick and for funerals and All Souls’ Day.
How is the book structured?
1-5 wisdom and human destiny
6-9 Solomon and the quest for wisdom
10-19 a meditation on the Exodus
Wisdom says to us today
Like Solomon, all must seek and pray for wisdom.
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Ecclesiasticus (or Sirach)
Ecclesiasticus is a hymn to wisdom. The fear of the Lord is the beginning of Wisdom.
Duty to parents, care for the poor, prudence and common sense, mark one who
would be wise. There is advice for parents, children, priests, women and on the
place of all in God’s scheme of things.
An inspiring quote
“A faithful friend is a sure shelter, whoever finds one has found a rare treasure”
(Ecclesiasticus 6:14).
The Book of Ecclesiasticus
The name Ecclesiasticus seems to spring from the Church’s frequent use of the work
(ekklesia = church assembly). This book is also called Sirach or the Wisdom of
Jesus Ben Sirach. A model grandson translated into Greek a book written by his
grandfather. The temptations of Hellenism were great, and many young men will
have been tempted to abandon their ancestral traditions. This book, which has an
old-fashioned attraction because of its middle-class piety, seeks to show that
faithfulness to the Law and its practices allows a man to gain true wisdom.
There is a fine hymn to the fear of God as “glory and pride, and happiness and a
crown of joyfulness. . . .” (Ecclesiasticus 1:11-20). Wisdom was imparted to us at our
mother’s breasts: everyone is born with a grain of it. Lady Wisdom introduces her
role in creation and in history (Ecclesiasticus 24). She is identified with the Law.
Who wrote this book?
The book is a translation by his grandson of a work written by Jesus ben Sirach
carried out in Egypt in the 38th year of the reign of King Euergetes (170-117 BCE)
What kind of book is it?
Ecclesiasticus, also called the Wisdom of Jesus the Son of Sirach, is a
deuterocanonical biblical work (accepted in the Roman Catholic canon but non-
canonical for Jews and Protestants), an outstanding example of the wisdom genre of
religious literature that was popular in the early Hellenistic period of Judaism.
The theme of the book
Like most other major wisdom books (Proverbs, Ecclesiastes, Job, and Wisdom of
Solomon), Ecclesiasticus contains practical and moral rules and exhortations,
frequently arranged according to subject matter—e.g., hypocrisy, generosity, filial
respect. Wisdom, personified as Sophia, or Lady Wisdom, delivers an extended
discourse on her eternal relationship with God (Ecclesiasticus 24) and is identified
with the Mosaic Law.
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Liturgical notes
At Mass, Sirach is read five times on Sundays (including the Feast of the Holy
Family on 1st January for its teaching on family life); and on weekdays 7 and 8 (Year
1) just before Lent begins much of the book is read giving people a good sense of
the whole book. Its sage advice gives good instruction for the Christian way of life.
The prayers provide five of the Canticles of Morning Prayer. It also gives one reading
each for ordinations and for weddings.
How is the book structured?
1:24 the search, the source, the rewards, the beginning, and the quest for
Wisdom and the discourse of Wisdom
25:1-42:14 practical advice
42:15-43:33 praise of the Creation
44-50 praise of the Ancestors of Old
51 Appendix
What we learn about God
The Book of Ecclesiasticus shows us what life apart from God looks like and the
pathway to finding true joy and authentic happiness. It helps people grow spiritually
by providing truth, training and teaching from the word of God.
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