heroes of the covenant: adam through moses: faith-hero texts in ben sira and wisdom in comparison...
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The examination of Second Temple hero texts in comparison to New Testament texts has much to offer both in regards to literary techniques and theological exploration and exegesis. It may be that in understanding how the Nazarene sect portrayed Old Testament heroes as a point of comparison or contrast with other sects of the Second Temple period, the intra-Judaism conflicts would become much clearer and the reasons for their separation in the late first century AD come to the forefront as scholars attempt to wrestle with a sect that seems to be at once robustly Jewish and polemically anti-Judaistic.TRANSCRIPT
Heroes of the Covenant: Adam through Moses
Faith-Hero Texts in Ben Sira and Wisdomin Comparison to Acts 7 and Hebrews 11
As could be expected with any culture that carries a rich blend of oral and written
tradition, the Second Temple period religious literature features extensive hortatory
works exploring the heroism and faithfulness of the Jewsʼ forebears. While other works
certainly bear evidence of its influence (1 Maccabees, Tobit, 1 Esdras), this type of
expression shows up most strongly in the wisdom literature of the Inter-testamental era.
It also appears in Stephenʼs speech before the Sanhedrin in Acts 7 and the exhortatory
“hall of faith” in Hebrews 11. Given the close resemblance of these texts to two
significant New Testament passages, an exploration of their function, theology, and
direction may give us insight into the minds of Stephen and the author of Hebrews and
what they sought to convey in the early days of the Church.
Because of the apparent connections these texts have with covenant, wisdom,
and teachings regarding the same, the scope of this paper will be limited to the broad
foundations of covenant in Jewish understanding — a span that stretches from Adam to
Moses. While other covenants, like those with Aaron, Phinehas, and David, are certainly
significant to Jewish thought, they are not as influential within the realm of interaction
between Ben Sira, Wisdom, and the New Testament texts. Additionally, the hero text of
Wisdom only goes as far as Moses and to go further would dilute the attention that it
merits in this study. It is the authorʼs hope to discuss the basic contents of the texts,
their respective theologies, and in what ways they interact. An analysis of this
interaction — whether it be positive, negative, or simply co-existent — ought to provide
insight into the relationship between the observant Jewish traditions, particularly those
of the Diaspora, and the Nazarene sect that emerges in the first century converting
Jews and Gentiles throughout the Roman world to the God of Israel.
Text Descriptions
Ben Sira was penned in Hebrew in the early second century BC, before the
Seleucid god—agenda was manifested in Antiochus IV (Kee xxi). Its author is named as
Joshua ben Sira, a Palestinian scribe, likely in the region of Jerusalem. He was
evidently a supporter of the Oniads, and his wisdom was translated into Greek by his
grandson for Jews living in Egypt. The text seeks to provide devotional and hymnic
literature to the observant Jew who is committed to the study of Torah and the Prophets
(Sirach Prologue).
Coming from a fairly similar perspective, Wisdom presents from a diaspora
perspective, the fruit of wisdom and righteousness, most likely in the first century BC.
For all its Jewish teaching, it betrays and incredibly Hellenistic style in its didacticism
and exaltation of the spirit—like wisdom over the material world and its inhabitants.
Wisdom, within the text of this book, is the mediator between God and men (Kee xx).
Acts 7 is part of a larger work in Lukeʼs two—part history of Jesus and his
disciples. The whole of the text is a Hellenistic Jewish believerʼs diatribe before the
Sanhedrin in Jerusalem. This believer, Stephen, was among the chosen first deacons in
Jerusalem, and his speech betrays an intentional Diaspora style with early Jewish—
Christian teaching. The events of this chapter are likely within the first fifteen years after
Jesusʼ ascension. Key to the text, however, is the activity of God as far more
determinative in covenant history than the activity of men.
In a similar vein, Hebrews 11 is part of an epistolary sermon, particularly in the
exhortatory segment. Traditional Christian hermeneutics has sought to argue that
Hebrews is an anti—Judaism polemic, but another paper by the author has put forward
the suggestion that Hebrews sets up the contrast between the Mosaic and New
covenants not to diminish the Sinai covenant, but to make use of its goodness and
grace, to put forward revelation rather than replacement.1 The purpose of the text in
Hebrews 11 is to establish a basis for inspiring Diaspora Jewish believers to endure
persecution and remain faithful to the New Covenant.
Heroes
The text of Ben Sira has, by far, the most extensive listing and description. The
whole of his text is contained in Sirach 44:1-50:21, naming more than two dozen
individuals (with a collective acknowledgment of the judges) from Adam to Simon ben
Onias. References to those heroes from Adam to Moses, however, are contained within
44:16-45:5 and 49:14-16 and these include Adam, Seth, Enosh, Enoch, Noah, Shem,
Abraham, Isaac, Jacob, Joseph, and Moses.
While the list of accomplishments and stories attached to their names vary a
good deal, the dominant characters in this segment of Ben Siraʼs are Enoch, Noah,
Abraham, Isaac, Jacob, and Moses. And why are these men held up? In principle, there
are three themes that dominate Ben Siraʼs understanding of them: they enjoyed
covenantal access to God, were faithful in upholding the law, and lived honorable lives.2
In fact, with the exception of Enoch, the reader familiar with the Old Testament will note
that all of these men play significant roles in the unveiling of covenant and redemptive
history. What comes out of Ben Siraʼs heroes, then, is an apparent Jewish
understanding of covenant and its development throughout history.
1 Ketter, David. “Hebrews 12:18—29 as Torah Discourse: Intertextual Analysis as an Interpretive Aid.” Geneva College. May 1, 2009.
2 The reader would do well to note the similarity of these values with Avot 1:2 where the world is said to be sustained by three things: Torah, worship of God by his people, and deeds of kindness.
Wisdom 10 has a relatively short list comparatively. Featuring seven actual
heroes, Wisdom tells the narrative of history from Adam to Moses in relation to Lady
Wisdom and tracing her relationships with these men from Adam, to Noah, Abraham,
Lot, Jacob, Joseph and concluding with Moses. Apart from the mention of Lot, it is
relatively easy to see the covenantal connections these men have. What is more
interesting, however, is the progression of relationship that is portrayed. Adam, Noah,
Abraham, and Lot enjoy the evident protection of Wisdom from their own sins and from
the sins of others. Moving forward, however, Jacob and Joseph are not only protected,
but enjoy actual prosperity due to Wisdomʼs patronage. The text concludes, however, by
placing Moses as the one who is possessed by Wisdom (10:16). From the perspective
of this progression, it is when the people of God are led by the one embodied by
wisdom that the presence of God is enjoyed in its fullness.
Likewise, Stephenʼs speech in Acts 7 emphasizes a progression the begins with
Abraham and then passes to Isaac, Jacob, Joseph, and Moses. Further reading of Acts
7 would reveal that Stephenʼs list only reaches its theological climax during the Israelite
monarchy, it finds its literary climax in Moses, who is the recipient of an elaborate
depiction. What dominates the progression for Stephen is moving from the call of God
to Abraham towards the fruition of covenant relationship most clearly demonstrated in
obedient walking with God (for Stephen, in contrast to the Temple as a visible
expression of fellowship with God). While that works in progression pointing to Jesus, it
is Moses, from the literary standpoint, who best exemplifies what Stephen is
aggressively illustrating as a positive covenantal relationship with God.
Next to Ben Sira, Hebrews 11 has the most to offer regarding the number of
heroes, particularly the range that has been chosen for this paper. The author of
Hebrews chose to begin with Abel and then moves on to Enoch, Noah, Abraham,
Sarah, Isaac, Jacob, Joseph, and Moses. The author of Hebrews is unique in two
respects for all of these texts: he is the only one to include Abel and the only one to
include a woman (later in the text, he will also mention Rahab). Like Ben Sira, Hebrews
also lacks any notion of a diachronic progression. It does, however, highlight particularly
covenantal figures once it has moved beyond Abel and Enoch. As the text bears out, the
driving force for the author of Hebrews is the presence of faith in each of these
individualʼs lives. Their faith is the basis of their inclusion, not on its own, but on the
basis of what it enabled to do as they walked with God in obedience.
Two Types of Text: Diachronic Progression & Covenant Heroes
Based on the texts themselves, it can be seen that these samples evidence two
different types of texts. Wisdom 10 and Acts 7 provide a diachronic progression, rooted
in some sort of covenant-based theology, of heroes leading to a particular climax. Ben
Sira and Hebrews 11 showcase heroes who display values most significant for the
author and connect those values to covenant, to establish it as essential to belief and
practice. While one may attempt to deal with all of these taken together, the analysis of
types allows us to see where the hero text is a technique (diachronic progression) and
where it is a theological necessity (covenant heroes). To clarify, what the author of
Wisdom does will give us insight into Stephenʼs approach and methodology, but offers
nothing regarding his theology. By contrast, Ben Sira and Hebrews, if they interact, are
part of a significant conversation within the age of Second Temple Judaism.
Diachronic Progression in Faith-Hero Texts
Wisdom 10 and Acts 7 present a diachronic progression of heroes driven by their
respective themes. In Wisdom, Lady Wisdom as the mediator between God and his
people drives the development, moving from a role of protector, to patron, and reaching
a fulfilled role as possessor. Wisdom is thus connected to covenant in that, as covenant
becomes more specific and further revealed, the more intimate Wisdomʼs role becomes.
So, Mosesʼ role as a hero is dependent upon the covenant that was revealed through
him and, due to his covenantal status, he is possessed by wisdom.
Stephenʼs speech and development are driven by the manifestation of Godʼs
presence. In other words, Stephenʼs concern is the unmediated relationship between
God and his people. Working from Abraham, Stephen begins with the call and
revelation of God with the introduction of covenant. When he progresses to Joseph, the
emphasis is on Godʼs personal faithfulness to Joseph and divine maintenance of the
Abrahamic covenant. Highlighting the contrast, by moving next to Moses, Stephen
develops the contrast of Israelʼs lack of concern for Godʼs covenant with Godʼs own
powerful actions through Moses, who is the faithful servant par excellence. And with
Moses, the visible demonstration of Godʼs presence in the midst of his people arrives,
even as the people move further away from his covenant.
The technique of diachronic progression has two key qualities: foundation on a
Second Temple Jewish form of covenant theology and a notion of Godʼs proximity to his
people. As the covenant is revealed more, Godʼs imminency increases to the point of
drawing near to his people. The vehicle for this is the faith-hero, who interacts with or
receives some measure of the force or value that makes this possible. Thus, in theory,
any force could be used within the scope of this covenant-revealing divine imminency
that shows up in Wisdom 10 and Acts 7. It may be that technique is the same basis for
what is seen in other portions of the New Testament in a less developed form.3
There is no way to conclude the origin of Stephenʼs technique. It may be derived
from Wisdom, or it may have developed from sources independent or prior to Wisdom.
What we can conclude from the texts, however, is that Second Temple Judaism, at least
in some segments of the Diaspora, has some concept of covenant theology and a well-
developed theology of Godʼs imminence and presence with his covenant people.
Beyond that, there is nothing to be gained from these texts taken together.
Covenant Heroes as Theological Vindication
As noted, what occurs in the texts of Ben Sira and Hebrews 11 is far from being
mere technique. Instead of imposing values or ideas upon the heroes, Ben Sira and the
author of Hebrews take elements from the stories of heroes as vindication for their
theological teaching. For Ben Sira, the three-fold ethic of Torah, worship, and good
deeds is central whereas the author of Hebrews is arguing for the supremacy of faith. Of
all the heroes they name from Adam through Moses, the only ones they do not share
are Adam, Seth, Enosh, Shem (who are only mentioned in passing in Sirach 49:16),
Abel and Sarah (who are unique to Hebrews 11). Thus, their respective litanies involve
Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Moses and these men are central to
their understanding and proposed direction for Judaism. As goes covenant, so goes the
people of God, and these authors both understand that.
3 Romans 4, Galatians 3, 1 Peter 3, and 2 Peter 2 particularly show this by using Noah, Abraham, Sarah, and Lot in a construct dealing with covenant revelation and Godʼs identification with his people.
Foundational to both of them is Enoch, who is dealt with using the same terms
(meteteqh, eueresthse) and same results, but stemming from different reasons. The
author of Hebrews presents Enochʼs faith as the means by which he pleased God
(Hebrews 11:5) whereas Ben Sira holds that Enochʼs example of repentance holds that
place (Sirach 44:16). While contemporary theology tends to hold these two terms in
close relationship, the nuance of repentance in Second Temple and rabbinic Judaism is
distant from our modern understanding in significant ways. To begin with, repentance
(teshuvah) had much more to do with a decisive return or conversion to full Torah
observance and faithful Jewish practice than it had to do with grief for past wrongs per
se. Repentance meant a change of lifestyle, not the acquisition of faith or trust in
another.
All the rest continue in a series of contrasts. Where Noah was said to have been
“found perfect” (Sirach 44:17), Hebrews will insist that he “became heir of the
righteousness that comes by faith” (Hebrews 11:7). Where Abraham is matchless and
upheld the Law (Sirach 44:19-21), he is acknowledged as an obedient servant who did
not receive what was promised (Hebrews 11:8-10, 17-19). Isaac is, on the one hand, a
common recipient of the covenant with Abraham and Jacob (Sirach 44:22), but on the
other, is another of the faithful looking for the things promised, yet not receiving
(Hebrews 11:20). This trend continues in Jacob and Joseph (Sirach 44:23, 49:15;
Hebrews 11:21-22). The conflict reaches its climax in Moses, however.
Ben Siraʼs description of Moses is deifying in some respects, declaring that
Moses found favor with all men, was made equal with the angles of God, performed
miracles was glorified, received Torah, delivered it, and was counted, finally, among the
elect (44:23-45:5). Hebrews is a much rougher concept: Moses was hidden, saved from
death, grew up in Pharaohʼs household only to reject Egypt, leave it as an exile, and
return and keep the Passover as the angel of death threatens all who are not protected
(Hebrews 11:23-28). Upholding the law and living by faith, at least as presented by Ben
Sira and the author of Hebrews, create very different perspectives of the ancient people
of God.
It would seem that the author of Hebrews very intentionally seeks to refute Ben
Siraʼs text, or if not the text, a sect that would speak in like-minded terms. Of course,
responsible scholarship would call that assertion into question, as it certainly depends
on an assumption of similarity between the texts and their respective intentions and
authorʼs backgrounds. However, it would be hard to dismiss the following contrast,
which come from the preface to Ben Siraʼs text and the conclusion of Hebrews 11.
Sirach 44:2-7 Hebrews 11:33-39
The Lord apportioned to them great glory, his majesty from the beginning. There were those who ruled in their kingdoms and made a name for themselves by their valor; those who gave counsel because they were intelligent; those who spoke prophetic oracles; those who led the people by their counsels and by their knowledge of the peopleʼs loreʼ they were wise in their words of instruction; those who composed musical tunes, or put verses in writing; rich men endowed with resources, living peacefully in their homes— all these were honored in their generations, and were the pride of their times.
...who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. And all these, though commended through their faith, did not receive what was promised
Perhaps it was the victorious return from exile the Ben Sira lived in. Perhaps a
history of Gentile oppression would have changed Ben Siraʼs conclusions about the life
lived in faithfulness to God. Whatever the case, two and a half centuries of history have
provided ample evidence that the life of faithfulness to God is not necessarily one of
prosperity, but of brokenness and a longing for the promises of God to be fulfilled. Ben
Sira wrote to Jews encouraging them to uphold Torah for their own benefit. The author
of Hebrews wrote to Jewish believers encouraging them to endure and hold onto what
they had come to know in Jesus, because that endurance would reap a reward greater
than Torah and Jewish piety could:
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel....Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire (Hebrews 11:22-24, 28-29).
Conclusion
The examination of Second Temple hero texts in comparison to New Testament
texts has much to offer both in regards to literary techniques and theological exploration
and exegesis. It may be that in understanding how the Nazarene sect portrayed Old
Testament heroes as a point of comparison or contrast with other sects of the Second
Temple period, the intra-Judaism conflicts would become much clearer and the reasons
for their separation in the late first century AD come to the forefront as scholars attempt
to wrestle with a sect that seems to be at once robustly Jewish and polemically anti-
Judaistic.
Works Cited
The Greek New Testament. Fourth Revised Edition. Ed. by Aland, Barbara, Kurt Aland, Johannes Karavidopolous, Carlo M. Martini, and Bruce M. Metzger. Deutsche Bibelgesellschaft. Stuttgart: 1993.
The Cambridge Annotated Study Apocrypha, New Revised Standard Version. Ed. by Kee, Howard Clark. Cambridge University Press. Cambridge: 2008.
The Holy Bible, English Standard Version. Wheaton, IL: Crossway. 2001.
The Septuagint with Apocrypha: Greek and English. Ed. by Brenton, Lancelot Charles Lee. Hendrickson Publishers. Peabody, MA: 2003.