A scarce Reformation era commentary on the apocryphal book of Sirach by Caspar Huberinus, often considered the architect of the German Reformation. It is especially rare even as a literary production since almost all of the Reformers sided with the traditional Jewish Old Testament Canon, over and against that of the Roman Catholic Church, viewing it as a beneficial, but not inspired writing. With the Reformer's sola scriptura, any devotional or exegetical focus on non-biblical books was rather unusual.
The Commentary's author, Caspar Huberinus [1500-1553], was an important Reformation era theologian, hymnist, and activist in the movement.
As with Luther, he had been monk, but fled the monastery in 1522, he enrolled at Wittenberg. There he became friends with Martin Luther. He early on began publishing treatises, largely at Wittenberg because of his opposition to Zwingli. One of them even carries a preface by Martin Luther himself. He worked mostly as a "reporter" of the reformation, through his wrings. He worked in relationship with Luther, Martin Bucer, and was assistant to Wolfgang Musculus.
He was charged with apostasy in 1552, and used his time in seclusion to work on the volume offered here. He died the following year. His writings, especially his devotional works, were popular and continually in print in Germany up through the pietist movement of the 18th century.
Huberinus, Caspar. Spiegel der Haußucht, Jesus Syrach Genant: Sampt Eyner Kurtzen Außlegung: Für die Armen Haußvätter unnd ihr Gesinde, Wie sie ein Gottselig Leben Gegen Menigklich Sollen Erzeygen ; Darinnen der Welt Lauff Begriffen. Nurnberg. 1553/1565.
Original large 4to in very attractive stamped and molded reverse bevel vellum with raised bands, original or very early leather hasps and clasps. The work itself textually complete, though all before A3 lacking, affecting the title and one leaf, i.e. two pages of text of the forward. Otherwise textually complete. Some staining, examples of which are shown, one leaf with marginal tear and loss not affecting text. Another leaf similar with minor loss, not impacting meaning of the text. Final leaf tatty, but complete. No endpapars. A remarkable survivor.
The only other copy on the market a 1569 edition, so a bit later, but also in a bit tidier condition. That offered at over $2,500.00.
THE BOOK OF SIRACH.
The Book of Sirach, or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes, as in the present, called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
In Egypt, it was translated into Greek by the author's unnamed grandson, who added a prologue. This prologue is generally considered the earliest witness to a canon of the books of the prophets, and thus the date of the text is the subject of intense scrutiny. The book itself is the largest wisdom book from antiquity to have survived.
Sirach is accepted as part of the canon by Catholics, Eastern Orthodox, and most Oriental Orthodox Christians. The Anglican tradition considers Sirach (which was published with other Greek Jewish books in a separate section of the King James Bible) among the apocryphal books, and reads them "for example of life and instruction of manners; but yet [does] not apply them to establish any doctrine". The Lutheran Churches take a similar position.
It was cited in some writings in early Christianity. There are claims that it is cited in the Epistle of James, and also the non-canonical Didache (iv. 5) and Epistle of Barnabas (xix. 9). Clement of Alexandria and Origen quote from it repeatedly in the same formula as a Scriptural quotation. The Catalogue of Cheltenham, Pope Damasus I, the Councils of Hippo (393) and Third Council of Carthage (397), Pope Innocent I, the second Council of Carthage (419), the Council of Florence (1442) and Augustine all regarded it as canonical, although Jerome, Rufinus of Aquileia and the Council of Laodicea ranked it instead as an ecclesiastical book. The Apostolic Canons (not recognized by the Catholic Church) described "the Wisdom of the very learned Sirach" as a recommended text for teaching young people. Pope Innocent I officially confirmed the canon of the Bible shortly after the Third Council of Carthage. The Catholic Church then reaffirmed Sirach and the other deuterocanonical books in 1546 during the fourth session of the Council of Trent, and attached an excommunication to the denial of their scriptural status. Catholic canonical recognition only extends to the Greek text.
Some Jews in the diaspora considered Sirach scripture. For instance, the Greek translation made by Ben Sira's grandson was included in the Septuagint, the 2nd-century BCE Greek version of the Hebrew scriptures used by Diaspora Jews, through which it became part of the Greek canon. The multiplicity of manuscript fragments uncovered in the Cairo Genizah evince its authoritative status among Egyptian Jewry until the Middle Ages. Because it was excluded from the Jewish canon, Sirach was not counted as being canonical in Churches originating from the Reformation, although some retained the book in an appendix to the Bible called Apocrypha.
As with other wisdom books, there is no easily recognizable structure in Sirach; in many parts it is difficult to discover a logical progression of thought or to discern the principles of arrangement. However, a series of six poems about the search for and attainment of wisdom (1:1–10, 4:11–19; 6:18–37; 14:20–15:10; 24:1–33; and 38:24–39:11) divide the book into something resembling chapters, although the divisions are not thematically based. The exceptions are the first two chapters, whose reflections on wisdom and fear of God provide the theological framework for what follows, and the last nine chapters, which function as a sort of climax, first in an extended praise of God's glory as manifested through creation (42:15–43:33) and second in the celebration of the heroes of ancient Israel's history dating back to before the Great Flood through contemporary times.
Despite the lack of structure, there are certain themes running through the book which reappear at various points. The New Oxford Annotated Apocrypha identifies ten major recurring topics:
The Creation: 16:24–17:24; 18:1–14; 33:7–15; 39:12–35; and 42:15–43:33
Death: 11:26–28; 22:11–12; 38:16–23; and 41:1–13
Friendship: 6:5–17; 9:10–16; 19:13–17; 22:19–26; 27:16–21; and 36:23–37:15
Happiness: 25:1–11; 30:14–25; and 40:1–30
Honor and shame: 4:20–6:4; 10:19–11:6; and 41:14–42:8
Money matters: 3:30–4:10; 11:7–28; 13:1–14:19; 29:1–28; and 31:1–11
Sin: 7:1–17; 15:11–20; 16:1–17:32; 18:30–19:3; 21:1–10; 22:27–23:27; and 26:28–28:7
Social justice: 4:1–10; 34:21–27; and 35:14–26
Speech: 5:6, 9–15; 18:15–29; 19:4–17; 20:1–31; 23:7–15; 27:4–7, 11–15; and 28:8–26
Women: (9:1–9; 23:22–27; 25:13–26:27; 36:26–31; and 42:9–14.[4][16]
The Wisdom of Sirach is a collection of ethical teachings. Thus Sirach, sometimes called Ecclesiasticus, closely resembles Proverbs, except that, unlike the latter, it is presented as the work of a single author, not an anthology of maxims drawn from various sources, presented in verse form. The question of which apothegms actually originated with Sirach is open to debate, although scholars tend to regard him as a compiler or anthologist.
The teachings are applicable to all conditions of life: to parents and children, to husbands and wives, to the young, to masters, to friends, to the rich, and to the poor. Many of them are rules of courtesy and politeness; and a still greater number contain advice and instruction as to the duties of man toward himself and others, especially the poor, as well as toward society and the state, and most of all toward God.
Wisdom, in Ben Sira's view, is synonymous with the fear of God, and sometimes is identified in the text with adherence to the Mosaic law. The maxims are expressed in exact formulas, and are illustrated by striking images. They show a profound knowledge of the human heart, the disillusionment of experience, a fraternal sympathy with the poor and the oppressed.
By contrast some feel Sirach exhibits little compassion for either women or slaves. He advocates distrust and possessiveness over women, and the harsh treatment of slaves (which presupposes the validity of slavery as an institution), positions which are not only difficult for modern readers, but cannot be completely reconciled with the social milieu at the time of its composition.
The book contains the only instance in biblical teaching of an explicit recommendation of physicians (chapter 38), though other biblical passages take for granted that medical treatment will be used when necessary. This is a direct challenge against the idea that illness and disease was seen as penalty for sin, to be cured only by repentance.
As in Ecclesiastes, two opposing tendencies war in the author: the faith and the morality of olden times, which are stronger than all argument, and an Epicureanism of modern date. Occasionally Sirach digresses to attack theories which he considers dangerous; for example, that man has no freedom of will, and that God is indifferent to the actions of mankind and does not reward virtue. Some of the refutations of these views are developed at considerable length.
Through these ethical chapters runs the prayer of Israel imploring God to gather together his scattered children, to bring to fulfilment the predictions of the Prophets, and to have mercy upon his Temple and his people. The book concludes with a justification of God, whose wisdom and greatness are said to be revealed in all God's works as well as in the history of Israel. These chapters are completed by the author's signature, and are followed by two hymns, the latter apparently a sort of alphabetical acrostic.
Of particular interest to biblical scholars are Chapters 44–50, in which Ben Sira praises "men of renown, and our fathers in their generation", starting from the antediluvian Enoch and continuing through to "Simon, the high priest, son of Onias" (300–270 BCE). Within this recitation, Ben Sira identifies, either directly or indirectly, each of the books of the Old Testament that would eventually become canonical, with the apparent exception of only Ezra, Daniel, Ruth, Esther, and perhaps Chronicles. The ability to date the composition of Sirach within a few years given the autobiographical hints of Ben Sira and his grandson (author of the introduction to the work) provides great insight regarding the historical development and evolution of the Jewish canon.