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Comfort in the Ruins: From Suffering to Restoration

Ben Sira sees how suffering and comfort intertwine in God's providence across generations of the faithful.

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번역본ESV
집회서 49:1-16

Josiah and Other Worthies The memory of Josi′ah is like a blending of incense prepared by the art of the perfumer; it is sweet as honey to every mouth, and like music at a banquet of wine. He was led aright in converting the people, and took away the abominations of iniquity. He set his heart upon the Lord; in the days of wicked men he strengthened godliness. Except David and Hezeki′ah and Josi′ah they all sinned greatly, for they forsook the law of the Most High; the kings of Judah came to an end; for they gave their power to others, and their glory to a foreign nation, who set fire to the chosen city of the sanctuary, and made her streets desolate, according to the word of Jeremiah. For they had afflicted him; yet he had been consecrated in the womb as prophet, to pluck up and afflict and destroy, and likewise to build and to plant. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim. For God remembered his enemies with storm, and did good to those who directed their ways aright. May the bones of the twelve prophets revive from where they lie, for they comforted the people of Jacob and delivered them with confident hope. How shall we magnify Zerub′babel? He was like a signet on the right hand, and so was Jeshua the son of Jo′zadak; in their days they built the house and raised a temple holy to the Lord, prepared for everlasting glory. The memory of Nehemi′ah also is lasting; he raised for us the walls that had fallen, and set up the gates and bars and rebuilt our ruined houses. Retrospect No one like Enoch has been created on earth, for he was taken up from the earth. And no man like Joseph has been born, and his bones are cared for. Shem and Seth were honored among men, and Adam above every living being in the creation.

Sirach 49 is a sweeping memorial: Josiah the reformer, Jeremiah the prophet consecrated in the womb, the twelve unnamed prophets whose bones still comfort, Zerubbabel and Joshua the high priest rebuilding the temple, and Nehemiah raising the walls. The chapter binds together judgment (the burning of the chosen city) and restoration (everlasting glory prepared for the temple).

배경

This passage takes place in the Prophets and Exile era in Susa/Jerusalem. Understanding its historical and geographical setting helps make sense of its details and contemporary application.

시대와 장소

Set in the prophet-exile period spanning Susa and Jerusalem, this reflection draws on Sirach's wisdom tradition composed by Yeshua ben Sira around 200-175 BC, echoing the diasporic context of Israel's suffering and hope.

자주 묻는 질문

Why does Sirach 49 place Josiah and Jeremiah together?

Because Josiah's reform (c. 622 BC) and Jeremiah's call are nearly contemporaneous — the king tears down idols in the temple courts while the prophet tears down the lies behind them. Together they show that a repentant king and a suffering prophet are paired instruments: one outwardly overturning worship, the other inwardly uncovering the heart.

Who are the 'twelve prophets' whose bones still comfort?

Ben Sira does not name them (they are not the canonical Twelve), and most scholars take them to be unnamed Israelite prophets of the 8th-6th centuries who left words but little biography. Their bones 'still comfort' because their graves witness that the suffering faithful were not forgotten by God; the resting place itself becomes a testimony.

How does this passage connect to the New Testament theme of suffering and comfort?

Paul names God 'the Father of mercies and God of all comfort' in 2 Corinthians 1:3-7, and the cloud of witnesses in Sirach 49 are precisely such mediators of comfort. Their bones still comfort as Christ's wounds (John 20:27) still heal: the former typologically, the latter as the substance.

Why does the chapter end by returning to Adam?

Ben Sira ends with Adam 'above every living being in the creation' to frame all of sacred history within creation and eschaton: if the first man is honored above every living being, then all subsequent saints — kings, prophets, priests, governors — derive their honor from him. The final ground of suffering and comfort is not Israel's history but the Creator of Adam and of the church.

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