Monday, November 18, 2019

The High View of "Mere Men" in Sirach, Isaiah, and the Sibylline Oracles


In the following essay, I discussed, among other things, the high view of man in the Bible, such as Rev 3:9, 21 where faithful Christians will receive “worship” (προσκυνεω) and will sit on the throne of God:


Interestingly, in other works written by Jews and Christians, we see an elevated view of humanity, too. For instance, in the book of Sirach (accepted as canonical by Catholics and Eastern Orthodox), we see evidence of a high view of (1) humanity and (2) the high priest. In the following text, we see that the high priest (who, of course, is a human ["mere man" as Anthony Hoekema et al would say]) is the one who re-enacts the 7-day creation

49:16 Shem and Seth and Enosh were honored, but above every other created living being was Adam.
50:1 The leader of his brothers and the pride of his people was the high priest, Simon son of Onias, who in his life repaired the house, and in his time fortified the temple.
 2 He laid the foundations for the high double walls, the high retaining walls for the temple enclosure.
 3 In his days a water cistern was dug, a reservoir like the sea in circumference.
 4 He considered how to save his people from ruin, and fortified the city against siege.
 5 How glorious he was, surrounded by the people, as he came out of the house of the curtain.
 6 Like the morning star among the clouds, like the full moon at the festal season;
 7 like the sun shining on the temple of the Most High, like the rainbow gleaming in splendid clouds;
 8 like roses in the days of first fruits, like lilies by a spring of water, like a green shoot on Lebanon on a summer day;
 9 like fire and incense in the censer, like a vessel of hammered gold studded with all kinds of precious stones;
 10 like an olive tree laden with fruit, and like a cypress towering in the clouds.
 11 When he put on his glorious robe and clothed himself in perfect splendor, when he went up to the holy altar, he made the court of the sanctuary glorious.
 12 When he received the portions from the hands of the priests, as he stood by the hearth of the altar with a garland of brothers around him, he was like a young cedar on Lebanon surrounded by the trunks of palm trees.
 13 All the sons of Aaron in their splendor held the Lord's offering in their hands before the whole congregation of Israel.
 14 Finishing the service at the altars, and arranging the offering to the Most High, the Almighty,
 15 he held out his hand for the cup and poured a drink offering of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the king of all.
 16 Then the sons of Aaron shouted; they blew their trumpets of hammered metal; they sounded a mighty fanfare as a reminder before the Most High.
 17 Then all the people together quickly fell to the ground on their faces to worship their Lord, the Almighty, God Most High.
 18 Then the singers praised him with their voices in sweet and full-toned melody.
 19 And the people of the Lord Most High offered their prayers before the Merciful One, until the order of worship of the Lord was ended, and they completed his ritual.
 20 Then Simon came down and raised his hands over the whole congregation of Israelites, to pronounce the blessing of the Lord with his lips, and to glory in his name;
 21 and they bowed down in worship a second time, to receive the blessing from the Most High. (Sirach 49:16-50:21 NRSV; cf. 7:27-31)

One is reminded of Isa 51:15-16, a text that speaks of a human agent of God through whom God plants the new/eschatological heavens and earth:


But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant (Heb:‎יסד ; LXX: θεμελιοω) the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

Commenting on this, John Watts wrote:

Yahweh introduces himself again, but this time in terms of his control of the raging sea. He addresses the one he is using, putting his words in his mouth and protecting him very carefully. The purpose of this care is to allow him to plant heavens and earth. That makes no sense if it refers to the original creation. A similar phrase in the Vision has become a standard way of describing Yahweh’s work in creation. It uses נטה “to stretch out” while here the verb נטע “plant.” In the other instances God acts alone, using no agent. Here the one he has hidden in the shadow of his hand is his agent. Heavens and land here must refer metaphorically to the totality of order in Palestine, heavens meaning the broader overarching structure of the Empire, while land (ארץ) is the political order in Palestine itself. The assignment is then focused more precisely: to say to Zion: you are my people. The two pronouns are challenges for the interpreter. Does my refer to God or to the speaker? Throughout this larger section God’s work and that of Darius seem fused together. It is often difficult to separate the two, as will be seen in the following verses. Because God has chosen Darius and uses him, loyalty to Darius is viewed as equivalent to loyalty to God. To be Yahweh’s obedient people is to be Persia’s loyal people too. Zion is usually referred to with a feminine pronoun. Here it is masculine, apparently because it refers to the people of the city rather than to the city itself. This last clause defines Darius’s main task which had so far (49:6, 8) been less precise than it had been for Cyrus (44:28b; 45:13b-c). (John D.W. Watts, Isaiah 34-66 [Word Biblical Commentary 25; Waco, Tex.: Word Books, 1987], 212-13, italics in original)

Interestingly, more “more men” were highly praised in other non-canonical texts, too; for instance, in the Sibylline Oracle (book 8), Adam is said to be the recipient of λατρευω, the highest form of cultic worship in Greek (in context, due to his being made in the form [μορφη; cf. Phil 2:6 where Jesus is said to have existed in the μορφη of God]):

"Behold, let us make man in a form (μορφη) altogether like our own, and let us give him life-sustaining breath; Him being yet mortal all things of the world will serve (λατρευω), and unto him formed out of clay we will subject all things." (Sibylline Oracle 8:442-45)

As we see, Jewish and Christian texts (as well as Isaiah, a canonical work) speak highly of at least certain "mere men" such as the high priest and Adam.