Sirach 15:1-8.
No one does this except the one who fears the Lord, and the one who keeps God's word finds it (wisdom). And she will meet him like a mother and will receive him like a young bride. She will feed him with bread of understanding, and will water him with water of wisdom. Through this he will become strong so that he can stand firm, and he will cling to her so that he will not become a disgrace. She will exalt him above his neighbor, and will put out his mouth in the church. She will crown him with joy and gladness, and endow him with an everlasting name. But fools cannot find her, and the wicked cannot see her. For she is far from the hopeful, and the hypocrites know nothing of her.
1 This epistle is not a doctrine, but a praise; for it saith not what and how to do good, but what befalleth them that do good. Therefore it is only an exhortation and admonition to the good that is known beforehand. St. Paul also divides all sermons into two parts: some he calls teaching, some exhortation. Teaching gives what is not known beforehand, nor does one have it; exhortation stimulates, drives and awakens, so that the teaching does not lie idle, and comforts the person, so that he perseveres and does not grow weary. Therefore, this part of the sermon is easier than the other, but it is almost necessary and useful.
(2) He that would stir up, awaken, comfort, and exhort any man must reproach him with a moving cause, namely, how great need, how useful, how praiseworthy, and how honest it is; and again, how injurious and shameful it is, if it be not done. So does this epistle, showing much benefit and honor to those who fear God and love righteousness, which we shall see.
What fear of God and righteousness is, is not said here, but we have said it many times above, namely: that fear of God is, if a man does not stand on himself and on his things, he does not miss his honor, power, wealth, strength, favor and art, yes, also not his good works nor good life; but cares in all this, that he does not sin, and fears, yes, he knows, where God acts with earnestness and according to his judgment with him, he would be lost a thousand times. Therefore he does not exalt himself in any thing above the very least man on earth, remains humble and gentle *) in all his conduct and nobility, does not pride himself with anyone, gladly gives way and lets himself be told. See, humility makes all his works good. For St. Peter says in 1 Peter 5:5: "God resists the proud and gives His grace to the humble"; whatever is done in that grace is done well.
4 So, righteousness, we have heard, is nothing else but faith, which is therefore
*) "gelinde" have f g, a has "gelenk", c d e "geleng." D, red.
First, because no one can stand before God's judgment, and man must fear in all his being and works, such fear drives him to seek and find something else besides his own, on which he may build, rely and stand; this is the pure mercy of God, presented and promised to us in Christ. This same reliance, such faith and confidence, makes one righteous and devout before God, as St. Paul says Rom. 1, 17: "The righteous lives by faith."
(5) Therefore, as much as a man fears for himself in his own things, and becomes a sinner before the judgment of God in all things, so much does he take comfort in the strange grace of God, and becomes righteous before it in all things; so that the two must remain together, judgment and grace, fear and confidence. Judgment is to make fear; grace is to make confidence. So fear by judgment lifts us out of ourselves and out of all that is ours. But confidence places us in God and in all that is God's, so that we do not exalt and measure any of our own good, but God's goods. This is the meaning of Ps. 147:11: "God is well pleased with those who fear Him and rely on His mercy.
6. If then faith is right, he again does to his neighbor what he believes God has done and is doing to him, and also lets it be pure grace, forgives him, bears and tolerates him, lifts him out of his miserable being, puts him in his own good, lets him enjoy all that he has, denies him nothing at all, body, life, good and honor he puts to him, just as God puts to him; For this he believes that God does for him out of pure grace, regardless of his great unmerit, and he certainly does for him, as he believes. Therefore, just as God pours Himself out on him and showers him with His goods, not taking into account his unmerit, so He pours Himself out on His neighbor and showers on him what he has, not taking into account that he is an enemy or that he does not deserve it. He is also sure that he may not dispose of himself at all; for the more he pours out, the more God pours in, and the more he treats his neighbor with
the fuller he becomes of God's goods.
(7) Behold, this is the right true faith, which justifies man before God; this is Christian righteousness, which receiveth from above, and proceedeth from beneath; as this signifieth judgment. 1, 13. 15. when the holy father Caleb gave his daughter Achsa a land that was liquid above and below, that is, it had flowing water above and below, from which it was fruitful and delicious; this is the faith, as it is said, of which one cannot preach enough.
8 "Achsa" means in German the ornament or jewel of the shoes, and is the dear little Greth with the red shoes, the little daughter of God, the believing soul, who walks in the beautiful red, over-gilded shoes, of which St. Paul Eph. 6, 15. says: "Your feet should be shod"; with what? "With readiness of the peaceable gospel." Behold, when the heart walks in the gospel and lives in the same word by faith, it is Achsa, Grethlein with the beautiful shoes; of which also Solomon says to the beautiful bride Hohel. 7, 1.: "Ei wie fein stehet dir dein Gang in deinen Schuhen, du zarte Tochter des Fürsten." Now let us see the driving and attractive causes for such fear of God and righteousness.
The first is:
Do well.
(9) All the world speaks of doing well, but do you want to know how to do well? Listen, do not do as the fools do, who look at the works and try to discern from the works which is good and which is not good, thus making a distinction between the works. No, not so, let the works be undistinguished, let one be like the other; but fear God and be righteous, as it is said, do according to that which is in your sight, and all is well done, though it be no more than loading dung or driving asses.
(10) Here the text stands firm: "He who fears God will do good"; let him do what he wills and likes. His works are good: not
for the sake of works, but for the sake of fear. Behold, how great comfort is this, how full of good works thou art so soon, that all thy life is good, if thou fearest God. Eating, drinking, walking, standing, seeing, hearing, sleeping and watching are all well done. Whom shall such benefits not provoke to the fear of God? - Behold, these are the sheep of God, in whom there is nothing useless, even their dung fertilizes the field.
(11) But again, the work-seekers and curates, with their chosen works, do not do a good work. Why? They do not fear God, think highly of their own things, do not trust God; therefore the works they consider best are evil. For it is certain: Whoever fears God, his works are good; whoever does not fear God, his works are not good.
The other:
Seizing Justice.
12 For thus he saith, He that holdeth fast to righteousness shall take hold of it." But it is just the former opinion in other words. "To hold fast to righteousness is to hold fast to faith and abide in it; where this is done, he takes hold of righteousness, that it may be; so that all that he does and lives is righteous, he has obtained it, that he dwells in it even as in an inheritance. Therefore he that will do righteousness, and live in righteousness, believeth and keepeth it, and doeth according to it, without any distinction, works as they seem unto him: so he hath the advantage, he must not seek nor ask how these works shall be righteous; they are righteous already in the very fact that they are done, and righteousness unsought, without reading and choosing, is already apprehended in them, because he cleaveth unto them by faith.
(13) But to the unbelievers who leave righteousness behind, it escapes them again in all their works. And even though they almost snatch at it like a dog snatches at a fly, it still escapes them; as St. Paul says of the Jews: "They follow righteousness and yet do not attain it. These are like those who want to run after their shadow, with works the
But it flies and cannot be seized, because it was not first seized in faith and held fast to righteousness; then it would be seized in all works and would follow the shadow itself.
The third:
She will meet him as a mother of honor.
14 What is this? It is spoken after the Hebrew manner, which is wont to say, This is a child of wisdom; item, children of wickedness, children of wrath, children of damnation; so here also, child of righteousness. Whoever is a child of sin or a child of unrighteousness has a mother of shame, of whom he must be ashamed and cannot rejoice. He who is a child of righteousness has a mother of honor, of whom he may boast and rejoice. For even a natural mother, if she is an honest woman, is an honor, glory and comfort to her child; but a disgrace, if she is dishonest, that there is scarcely a more bitter disgrace, than when one puts on his mother's dishonor, and reproaches him for an illegitimate or naughty child.
15 Now the wise man wants righteousness to receive her child most kindly, as a mother does her child whom she meets, that is, she is always ready, does what she can with all her heart and strength. With this, he wants to show how great security, comfort, peace, pleasure and glory are given to the heart, also before God, through faith. For a mother in the flesh caresses, kisses, carries, lifts up her child, always desires only to meet him and to come before him, and there is no greater favor than a mother's favor to her child. So does righteousness, embracing, lifting and carrying man, meeting and preceding him in all things, that he may soar in security and peace of heart, and have great honor of it all, boasting of it before God; for it is a mother of honors.
The fourth:
And like a woman of virginity she will receive him.
16 What is this? It is just the previous opinion, in other words, to express how careful righteousness is about her child, that he compares her courage to a new bride who was not a woman before, and says, "Just as a virgin who has now become a woman for the first time is afraid of her bridegroom, so is righteousness toward her child. How the heart of such a bride is, I will let those say who have experienced it; it is also common enough to say that there is no greater passion, nor love, nor sorrow, than that of a young bride for her bridegroom, and the Scriptures are full of the love of the bride. That is why he calls her a "woman of virginity", that she had recently become a woman, previously inexperienced in male love. For a widow who has been a woman before does not have such courage for another bridegroom.
(17) Behold, how accurately and deeply the wise man seeks his admonition; are these not strong, fiery incitements to faith and godliness? How could he have mustered more fiery similes than those of an honest mother against her child, and of a new bride against her bridegroom? A woman's image is naturally more inclined to love and favor than a man's image. Now, such favor, love, and concern of righteousness for us, we may not obtain by works; it must all be felt in the heart, then the conscience in faith feels all such security, delight, and love in righteousness as a child may find in his mother, and a man in his new bride.
The fifth:
It will feed him with the bread of life and understanding.
18 This is just as much as to say that it will feed him with life and understanding. As natural bread not only nourishes the body, but also feeds and fills it, so that it grows and increases, becomes healthy and of good color, strong and fresh for work: so also righteousness feeds a man, so that he increases in spirit from day to day, and overcomes daily.
more and more understanding in divine and all things; as all this gives experience, and without experience it is an unpleasant speech. For such a man, all that he beholds, he improves his mind and receives an understanding from it, must become full of life and understanding, first, if he acts the Scriptures.
19 Thus Solomon learned many things, as his proverbia (Proverbs) and cantica (Song of Songs) show. But he puts life before understanding, for understanding without life is not useful. And this understanding is not to be respected, which the pagans and natural reason give of temporal things; but which faith gives of spiritual and divine things, which makes the soul alive before God, teaches it what it should know for salvation.
The sixth:
And with the water of wholesome wisdom she will water him.
(20) This is the same as the above, which is also said of increasing in the spirit, and expresses especially the wholesome wisdom of excluding the world and the wisdom of men, which is not wholesome. And watering is also like eating, so that a man draws wisdom from everything that comes before him, and all that is in heaven and earth must become his pasture, but first the Scriptures, which he alone grasps and consumes in the right wholesome mind.
The seventh:
It will become solid in him.
(21) Hitherto he hath spoken of the use and fruit which man hath in righteousness, with peace, and in himself. Now he tells what it does for him in the conflict and against the enemies, saying: "It becomes firm in him," that is, it makes him firm, so that he not only receives such former goods, but can also protect and keep them from all challenges that they want to take away from him. With this he confesses that he who fears God and wants to be pious must have work, strife and much misfortune; the cross will not be absent; as St. Paul also says Acts 14,
22: "Through much suffering we must enter the kingdom of heaven."
(22) And with this he meets the weak-minded and despondent, who gladly accept such great provocation and use, but they complain that they must stake on it their goods, honor, body, life, and everything they have. He does not deny this, nor does he think to avert it and give a soft consolation; but hardens the courage and admonishes against it, comforting so that the righteousness, if he hangs on it, will give him courage enough, make him firm and hard, so that he can well endure all this.
The eighth:
She will not let him bend.
23 That is just the same, that it is firm in him. What more do you want when you throw so strongly that you overcome all things? The saints of works are not able to do this; they do not stand; there is no firmness, but only bending and succumbing; for they cling to their own. This can be taken away from them; so they are also taken away. But Christian, believing righteousness clings to God's mercy, which no one can take away; so no one can take away the followers either, although everything else is already taken away from them.
The ninth:
She will hold it.
That is, she will keep him in honor. Here the wise man confesses that the God-fearing, believing man must not only suffer much evil, but also have shame and disgrace in addition. For the real suffering of Christians is not that they suffer evil like other people, but suffer shamefully and disgracefully, as the very worst of evildoers, just as Christ suffered. This is also called Christ's suffering, or the suffering of the cross. It does not reach for temporal honor, but for the honor that one should have in conscience and before God. Thus all martyrs are killed: not as if they had forfeited some temporal shame, but as if they had been God's enemies and blasphemers. So that no one will be dismayed by this, he consoles, and
Here it is said that whoever believes will be preserved and remain in all honor before God and the world.
The tenth:
And she will not let him become a disgrace.
(25) This is the same as before, in other and clearer words. She does indeed bring shame and disgrace upon him, so that her power may be tested and tried, [but she does not let him get stuck in it, nor does she let him succumb, if he only clings to her,*] as the Book of Wisdom Cap. 10, 12. also says of her: "She creates your hard conflict for him, so that he may prevail and learn how godliness is stronger than all things. It must ever be tried and not pass without disgrace, the disgrace must strike and touch even the heart, so that it immediately shudders and trembles, as if God wanted to let him be disgraced. But against this it helps him, so that he firmly trusts; and with this he is preserved and goes over the disgrace with feet. All this is far from the saints of works.
The eleventh:
And it will lift him up among his neighbors.
26 That is, through such trials and disputes he only becomes the greater and more widely known among and before other people; as St. Paul says in 1 Cor. 11:19, that through the sects are revealed who the approved Christians are. For such a challenge makes him known and praiseworthy to everyone, so that he is singled out and held in honor. Again, the saints of works are such that no one knows anything about them; they are an untried and untraveled people, accustomed only in their nature, who know nothing of God's goods and works.
The twelfth:
In the midst of the congregation it will open its mouth.
27 That is, he becomes a good preacher and teacher. For by faith he understands all things aright, and by temptation he tries all things, that he may be sure of all things.
*) sa b oj
Therefore, he can certainly speak about it and teach everyone; Taulerus says: "Such a man could judge and teach the whole world. Without such attempts no good preacher will ever become, they remain vain talkers, who themselves do not know what and where they are talking about, as St. Paul 1 Tim. 1, 7. says: "They want to be preachers of the Scriptures, and do not know what nor what they are talking about"; they are useless talkers, he says.
The thirteenth:
And will fill him with the spirit of wisdom and understanding.
(28) Just now, v. 3, he said, "I will feed him with the bread of life and understanding, and I will water him with the water of healing wisdom," that is, before the temptation, when the gifts of God alone are received and not yet tempted. But after the temptation, when man is tempted and proved, he is not only filled with gifts of wisdom and understanding, but also with the giver of such gifts, the Holy Spirit Himself, and made completely perfect. Not that the Holy Spirit was not in him before, for where his gifts are, he is surely with him: But that the untried man has not yet come to the point of testing and feeling the presence of the Spirit, until he is tempted and tried; then he becomes full of the Spirit, who was before full of gifts, so that he is not henceforth useful to himself alone through the gifts, as he was before in temptation, but henceforth does no more than is useful to others, so that they also come to the same grace through him. And as before he was useful in the flesh by pouring out his goods on his neighbor, as it is said above, where faith and gifts brought him; but he was not yet useful spiritually, he only did him good in the flesh: so after the temptation the Spirit comes, and makes him not only to be fed with the bread of wisdom and understanding, as before; but also to open his mouth and feed others with wisdom and understanding, and so to help them spiritually. Thus, before Christ's suffering, the apostles were only guests of the Lord, eating and
drank of his wisdom and understanding, were pious, but only for themselves. After the resurrection, they became hosts, feeding others and making them devout through the spirit of wisdom and understanding, of which they became full after their temptation.
The fourteenth:
And with the garment of honor she will clothe him.
29 That is, a good cry and rumor it makes him, far and wide; as to David God says, "I have made thee a great name." So he is adorned, that all the world thinks honestly of him, and says because of his wisdom and understanding. For "honor" here is called gloria, which is a great glorious saying and fame among men; which he calls a garment; for it adorns above all ornaments and jewels.
The fifteenth:
Pleasure and joy she will gather him to the treasure.
So far he has said what he encounters in this life. Here he now decides what remains for him after this life, namely, eternal pleasure and joy. This is his treasure, which she collects for him, which has no end.
The sixteenth:
And an everlasting name she will inherit upon him.
That is: After his death, his memory will remain, and not alone in life.
keep in honor. After which' all the works saints strive, and yet do not attain; for they do not fear God, nor do they hold to the righteousness of faith.
32 Therefore, behold, what great fruits and benefits are these, which shall comfort and exhort us to continue in faith and godliness. I have briefly gone over them and only listed them, otherwise it would be a great sermon to make of each of them, who wanted to cross them out with scriptures.
(33) Nor is all this to be understood that one should fear God for the sake of such a thing, or believe in Him, or thereby seek it, for that would be wrong. It is not written that one should seek or desire such a thing, but that one should know how such a thing surely follows those who fear God, and only those find such a thing who do not seek it, that is, those who fear God, not desiring anything of their own, only cling to God's grace; such a thing must follow them without being sought, which the saints of works with all their storming may not attain.
34 This epistle also does not rhyme badly with the gospel. For here he says: "Righteousness will receive a man as an honest mother receives her child, and a new bride her bridegroom; so Christ also takes John upon his bosom and lets him be the beloved disciple: in both places he praises faith and holds up to us what is his nature.