Heroes of the Covenant: Adam Through Moses: Faith-Hero Texts in Ben Sira and Wisdom in Comparison to Acts 7 and Hebrews 11

  Heroes of the Covenant: Adam through MosesFaith-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 writtentradition, the Second Temple period religious literature features extensive hortatoryworks exploring the heroism and faithfulness of the Jews ʼ forebears. While other workscertainly bear evidence of its influence (1 Maccabees, Tobit, 1 Esdras), this type ofexpression shows up most strongly in the wisdom literature of the Inter-testamental era.It also appears in Stephen ʼ s speech before the Sanhedrin in Acts 7 and the exhortatory“hall of faith” in Hebrews 11. Given the close resemblance of these texts to twosignificant New Testament passages, an exploration of their function, theology, anddirection may give us insight into the minds of Stephen and the author of Hebrews andwhat 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 broadfoundations of covenant in Jewish understanding — a span that stretches from Adam toMoses. While other covenants, like those with Aaron, Phinehas, and David, are certainlysignificant to Jewish thought, they are not as influential within the realm of interactionbetween Ben Sira, Wisdom, and the New Testament texts. Additionally, the hero text ofWisdom only goes as far as Moses and to go further would dilute the attention that itmerits in this study. It is the author ʼ s hope to discuss the basic contents of the texts,their respective theologies, and in what ways they interact. An analysis of thisinteraction — whether it be positive, negative, or simply co-existent — ought to provideinsight into the relationship between the observant Jewish traditions, particularly thoseof the Diaspora, and the Nazarene sect that emerges in the first century convertingJews 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 theSeleucid god—agenda was manifested in Antiochus IV (Kee xxi). Its author is named asJoshua ben Sira, a Palestinian scribe, likely in the region of Jerusalem. He wasevidently a supporter of the Oniads, and his wisdom was translated into Greek by hisgrandson for Jews living in Egypt. The text seeks to provide devotional and hymnicliterature 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 diasporaperspective, 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 didacticismand 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 Luke ʼ s two—part history of Jesus and hisdisciples. The whole of the text is a Hellenistic Jewish believer ʼ s diatribe before theSanhedrin in Jerusalem. This believer, Stephen, was among the chosen first deacons inJerusalem, 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 afterJesus ʼ ascension. Key to the text, however, is the activity of God as far moredeterminative in covenant history than the activity of men.  In a similar vein, Hebrews 11 is part of an epistolary sermon, particularly in theexhortatory segment. Traditional Christian hermeneutics has sought to argue thatHebrews 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 Newcovenants not to diminish the Sinai covenant, but to make use of its goodness andgrace, to put forward revelation rather than replacement. 1 The purpose of the text inHebrews 11 is to establish a basis for inspiring Diaspora Jewish believers to endurepersecution and remain faithful to the New Covenant. Heroes  The text of Ben Sira has, by far, the most extensive listing and description. Thewhole of his text is contained in Sirach 44:1-50:21, naming more than two dozenindividuals (with a collective acknowledgment of the judges) from Adam to Simon benOnias. References to those heroes from Adam to Moses, however, are contained within44:16-45:5 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 agood deal, the dominant characters in this segment of Ben Sira ʼ s are Enoch, Noah,Abraham, Isaac, Jacob, and Moses. And why are these men held up? In principle, thereare three themes that dominate Ben Sira ʼ s understanding of them: they enjoyedcovenantal 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 notethat all of these men play significant roles in the unveiling of covenant and redemptivehistory. What comes out of Ben Sira ʼ s heroes, then, is an apparent Jewishunderstanding 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 tobe sustained by three things: Torah, worship of God by his people, and deeds of kindness.