Sirach 36:6–10

Sirach 36:6 — "Show new signs, and work various wonders. Glorify your hand and your right arm." Ben Sira opens with a double imperative modeled on the Exodus tradition. "New signs" (Greek: kainopoíēson sēmeia) deliberately echoes the plagues of Egypt and the crossing of the Red Sea (cf. Ex 7–14; Ps 78:43), asking God not merely to repeat the past but to renew His creative power in the present crisis. The phrase "your hand and your right arm" is a fixed liturgical formula for divine power-in-history (Ps 44:3; 98:1); the arm of the LORD is the agent of both creation and redemption. Ben Sira is not asking for a novelty but for the same God to act with fresh urgency. This verse sets the tone: the prayer is not private mysticism but communal, historical, and militant intercession.

Sirach 36:7 — "Raise up indignation and pour out wrath. Take away the adversary and destroy the enemy." The vocabulary of divine wrath (orgē, thymos) is drawn from the prophetic corpus, especially Isaiah and Jeremiah's oracles against the nations (Is 10:5–6; Jer 25:15). "Indignation" in the Deuteronomic and prophetic tradition is not arbitrary anger but the holy reaction of a covenant God to the violation of His people and His name. "The adversary" (antidikos) in the Greek carries connotations of a legal opponent, linking the prayer to the forensic imagery of divine judgment. Ben Sira implicitly portrays God as the vindicator of His people in the heavenly court. The parallelism of "take away"/"destroy" reflects the intensification common to Hebrew poetry — the second colon sharpens and escalates the first.

Sirach 36:8 — "Hasten the time and remember your oath. Let them declare your mighty works." This is the theological hinge of the passage. "Remember your oath" (mnēsthēti horkismou) anchors the petition in covenant fidelity — specifically the oath sworn to Abraham (Gen 22:16–18), renewed through Moses at Sinai and through the Davidic covenant. Ben Sira is not reminding a forgetful God; he is doing what Israel's liturgy always did: holding God to His word as an act of faith. "Hasten the time" introduces an eschatological urgency, suggesting that this prayer anticipates not just historical deliverance but the fullness of God's promised salvation. The final clause — "let them declare your mighty works" — is crucial: the purpose of divine judgment is not vengeance for its own sake but the universal proclamation of God's glory (cf. Ps 22:31; Is 52:10).

Sirach 36:9 — "Let him who escapes be devoured by raging fire. May those who harm your people find destruction." The imagery of consuming fire recalls the theophanic fire of Sinai (Ex 19:18; Dt 4:24) and the eschatological fire of the prophets (Is 66:15–16; Mal 3:2). The imprecatory thrust — that even survivors of judgment face annihilation — reflects the logic of the ḥerem (sacred ban) tradition and the prophetic "day of the LORD," where no partial escape satisfies divine justice. This is a hard verse for modern readers, but the Catholic tradition reads it typologically: the "raging fire" is the purifying fire of divine justice that will not leave truth compromised. Those who "harm your people" are those who make war on God's salvific purpose in history.

Sirach 36:10 — "Crush the heads of the rulers of the enemies who say, 'There is no one but ourselves.'" The phrase "crush the heads" resonates with the Protoevangelium (Gen 3:15) and the victory psalms (Ps 110:6; 68:21). The sin being judged is identified precisely: the rulers claim absolute autonomy — "There is no one but ourselves" — a declaration of practical atheism and imperial self-deification that directly inverts the Shema ("The LORD our God, the LORD is one"; Dt 6:4). In Ben Sira's Hellenistic context (c. 180 BC), this almost certainly targets Seleucid rulers whose cultural imperialism sought to dissolve Israel's covenantal identity. The punishment is proportionate: those who deny the sovereign God will be crushed by the God they deny. Typologically, "the rulers of the enemies" foreshadows all powers — spiritual and temporal — that set themselves against the Kingdom of God.

From a Catholic theological perspective, this passage is a masterclass in what the Catechism calls "bold" or "filial" petition — prayer that dares to hold God to His covenant word (CCC 2610–2611). Ben Sira models the prayer of the anawim, the poor and lowly of Israel who cry out to God with unflinching confidence precisely because they have nothing else. The Church Fathers read passages like this through the lens of spiritual warfare. Origen (De Principiis III.2) understood the "adversary" and "enemy" not merely as historical nations but as demonic powers that hold humanity captive, a reading that anticipates St. Paul's language in Ephesians 6:12 ("We wrestle not against flesh and blood").

The imprecatory content — calling for divine wrath and destruction — has always required careful theological handling. St. Augustine (Expositions on the Psalms, Ps 108) taught that imprecatory prayers are properly directed against sin and spiritual evil, not against persons as such; the Church prays for the destruction of wickedness, not of the wicked as human beings. The Catechism affirms that God's justice and mercy are never in opposition (CCC 211); divine wrath in Scripture is the necessary expression of a holiness that cannot coexist with the arrogance of self-deification described in verse 10.

The oath appealed to in verse 8 is theologized magnificently in the Letter to the Hebrews (6:13–18), which sees the divine oath sworn to Abraham as the immovable anchor of Christian hope. Ben Sira's prayer thus becomes prophetic: the "time" to be hastened finds its fulfillment in the Incarnation, the definitive act in which God remembers His oath by sending His Son. The "new signs and wonders" of verse 6 are ultimately fulfilled in the signs of the Gospel (Jn 20:30–31) and the Pentecostal outpouring that inaugurates the new covenant age.

Contemporary Catholics live in a world saturated with the practical atheism Ben Sira targets in verse 10 — cultures, institutions, and ideologies that operate as though "there is no one but ourselves," treating human will as the ultimate arbiter of truth and morality. This passage invites the Catholic faithful to recover intercessory prayer as an act of theological resistance: to name the powers that war against God's people and to bring them before the divine judge in prayer, rather than either despairing or accommodating.

Practically, Ben Sira teaches us that lament and imprecation belong in Christian prayer. Catholics who feel that their world — or their Church — is under siege are given permission here to pray with urgency and even anger, provided that anger is ordered to God's glory rather than personal grievance. The phrase "remember your oath" is a model for Marian and covenantal prayer: invoking God's promises, His track record, His sworn fidelity. Parishes, families, and individuals under real cultural or spiritual pressure can pray these verses as their own, trusting that the God who remembered His oath in the Resurrection will not forget His people now.