of the Scriptures and of 'all renowned men,' and travelled through strange countries, trying the good and evil among men. If parts at least of the Book of Job probably contain an autobiographical element, it is still more certain that the chapter (xxxix.) which closes the book before us expresses the ideal of the author's life. And if he does sometimes take delight in his own attainments, yet why is this to be censured as mere 'böse Selbstgefälligkeit?[1] A deep consciousness of moral imperfection is not equally to be expected in the Old Testament and in the New, nor should the philosophic writings in the former be appealed to for striking anticipations of fundamental Gospel ideas. Sirach does no doubt in some sense claim inspiration (xxiv. 32-34, l. 28, 29), and place his own work in a line with the prophecies (xxiv. 33), but why should this be set down to arrogant inflation? Lowth, with more charity, quotes similar language of Elihu (Job xxxii. 8, xxxvi. 4) in proof of the speaker's modesty (Prælect. xxxiv.) It was probably a characteristic of the later 'wise men' so to account for their wisdom (see above, p. 43), and surely in that wide sense recognised by the Anglican Prayerbook he was 'inspired,' he was a 'son of the prophets.' I am only sorry that he forgot the lesson of Ex. xxxi. 2 when he wrote so disparagingly of trades (xxxviii. 25 &c.), and agree with Dr. Edersheim[2] that the Jewish teachers of the time of Christ and afterwards were more advanced on this point than the son of Sirach.
It is true enough that there are sayings in this book which offend the Christian sentiment, and which serve to show how great was the spiritual distress which the Gospel alone could relieve. For instance,
(a) He who honours his father shall make atonement for sins (iii. 3).
Water will quench a flaming fire,
and alms make atonement for sin (iii. 30).
Brethren and help are against time of trouble;
but alms deliver more than both (xl. 24).
Here is one of those 'false beacon lights' of which Prof. Bissell speaks (Apocrypha, p. 282). But in arrest of judgment
