many disciples.  He was deeply interested in every phase of life.  While his point of view was somewhat similar to that of Koheleth, his outlook was thoroughly optimistic.  His teachings were positive rather than negative.  His faith was that of the fathers, and his purpose constructive.  Out of the wealth of teachings inherited from the past, and also out of his own personal experience and observation, he sought to inspire right ideals in the young and to develop them into happy and efficient servants of God and of their fellow-men.  In this respect he was a worthy representative of the wise who during this period moulded the life of Judaism.

II.  His Writings.  The prologue to the Greek version of the wisdom of Sirach states that he was a devoted student of the earlier scriptures of his race.  In 33:16 he acknowledges, in all modesty, his indebtedness to the past: 

I awakened last of all as one who gathers after the great gatherers,
By the blessing of the Lord I profited and filled my wine-press as one
  who gathers grapes.

It was natural, therefore, that he should write down his teachings in the language of his fathers.  Unlike most of his contemporaries, he possessed a classical Hebrew style.  Like the wise men whose teachings are preserved in the book of Proverbs, he put his thought into poetic, proverbial form.  In his book there is a definite, logical arrangement of ideas.  The first part consists of a series of essays on various topics.  The same subject is often dealt with in many different settings (e.g., choice of friends, 6:5-17, 7:18, 12:8-12, 37:1-5).  These brief essays are grouped together, and each group is provided with a brief introduction, usually in commendation of wisdom.  Apparently the first half of the book consists of notes based on Ben Sira’s early teachings.  Each group of sayings may well represent his teachings on a given occasion.  In 31:21 through 50:24 is found the roll call of Israel’s spiritual heroes, beginning with a psalm in praise of Jehovah’s majesty and power and concluding with the description of Simon the high priest.  This latter part of the book is clearly a pure literary creation, and was probably added by him as a conclusion to the collection of his wisdom teachings.

III.  History of the Book.  The book containing the writings of Ben Sira was known under a variety of titles.  The Latin Church followed the Greek in calling it Ecclesiasticus.  This term was applied to those books which were not in the canon, but were held to be edifying and proper for public use in the churches.  The Hebrew text of Ben Sira enjoyed wide currency, was frequently quoted by the later rabbis, and was often referred to by later Jewish and Christian writers.  It was almost completely supplanted in time, however, by the Greek version.  Jerome was acquainted with the Hebrew version, but most of the Church fathers followed the Greek.  Ben Sira was apparently quoted by Jesus, by Paul,