Catholic Commentary
All Things Held Together in Him: A Transitional Summary
26Because of him, his messengers succeed. By his word, all things hold together.27We may say many things, but couldn’t say enough. The summary of our words is, “He is everything!”
Sirach 43:26–27 affirms that God sustains the universe through his Word and messengers, while acknowledging that human language is fundamentally inadequate to express divine reality. The passage culminates in the confession "He is everything," which summarizes that God is the origin, sustainer, and inexhaustible ground of all existence.
God's Word doesn't just create the universe—it holds every atom together this very moment, and our deepest prayer is simply admitting we can never say enough about Him.
Taken together, the two verses perform a movement from function (what God does through His messengers and Word) to being (what God ultimately is). The cosmological poem that precedes these verses has been building to exactly this acknowledgment. The transition to the Praise of the Ancestors that follows is theologically prepared: the same God whose Word holds the stars in their courses also holds together the story of Israel and the lives of its heroes.
Catholic tradition finds in these two verses a remarkable pre-figuration of some of its deepest Christological and Trinitarian convictions, illuminated by the New Testament's own reception of Ben Sira's Wisdom theology.
The phrase "by his word, all things hold together" achieves its fullest theological meaning in light of the New Testament's identification of Christ as the eternal Word and divine Wisdom. The Prologue of John ("In the beginning was the Word… and without him nothing was made that has been made," Jn 1:1–3) and Colossians 1:17 ("in him all things hold together") deploy language strikingly parallel to Sirach 43:26. The Church Fathers recognized this resonance immediately. Origen (De Principiis I.2) identifies the Son as the eternal Wisdom through whom the Father creates and sustains all things, drawing on precisely this Wisdom literature. Athanasius (Contra Gentes 41–42) argues that the Word holds the cosmos in harmony as a lyre-player holds strings in tune — an image that captures Ben Sira's vision of ongoing, active cosmic cohesion.
The Catechism of the Catholic Church (§320) teaches that "God created the universe… and keeps it in existence by his Word, the Son." This doctrinal formulation is the direct theological heir of Sirach 43:26 read through its Christological fulfillment. Creation is not a past event that God has left to its own devices; it is a continuous act of love, mediated through the Word.
The confession "He is everything" anticipates what the Catechism (§300) calls the truth that God is "the fullness of being and of every perfection, without origin and without end." The Fourth Lateran Council (1215) declared God to be "the one true God… the principle of all things… omnipotent, immutable, incomprehensible, infinite." Ben Sira's exclamation is the worshipping heart's intuition of precisely this truth. St. Thomas Aquinas (Summa Theologiae I, Q. 13, a. 11) teaches that all names of God fall short of His essence — which is why the most honest theological statement is often the simplest act of adoration that Ben Sira models here.
For Catholic sacramental theology, this passage also resonates with the understanding that the angels — God's messengers — are intimately involved in the liturgy and in the Church's life (CCC §§335–336), succeeding in their missions because of the God they serve.
Contemporary Catholics live in a culture that prizes exhaustive explanation — podcasts, theological debates, social media threads that promise to "explain" God, faith, and the Church in digestible content. Sirach 43:27 is a quiet rebuke and a profound relief: we may say many things, but we could not say enough. The appropriate response to this is not silence, but a shift in posture — from explanation to adoration.
Practically, this passage invites the Catholic reader to recover the apophatic tradition embedded in Catholic prayer. The prayer of quiet, the via negativa, Eucharistic adoration in silence — these are not intellectual failures but the most honest responses to a God who is "everything" and cannot be contained in our categories.
For Catholics who feel spiritually overwhelmed or whose faith has become purely cerebral, verse 27 is a permission slip: you don't need to have it all figured out. The summary of all theology, all scripture study, all lectio divina ultimately resolves into an act of surrender before the living God. Practically: close a theology book this week and simply sit before the Blessed Sacrament saying nothing. Let "He is everything" be your entire prayer. Notice what shifts.
Commentary
Sirach 43:26 — "Because of him, his messengers succeed. By his word, all things hold together."
The verse opens with a double affirmation of divine instrumentality and divine sustenance. The "messengers" (angeloi in the Greek Septuagint; the Hebrew mal'akhim) almost certainly refers to the angels, God's heavenly emissaries who carry out His will in creation and in history. Ben Sira's point is causative and directional: it is not that the angels achieve their ends by their own virtue or power, but because of Him — their success is derivative, sourced entirely in God. This guards against any creeping angelolatry, a concern Ben Sira elsewhere shares (cf. Sir 17:17), while affirming that the divine governance of the cosmos operates through a rich hierarchy of agents. The angels here are not ornamental; they are instruments of divine diakonia — servants of the cosmic order.
The second half of the verse — "By his word, all things hold together" — is the more theologically pregnant clause. The Greek en logō autou ("in/by his word") places Logos at the center of cosmic cohesion. This is not merely the word of command spoken at creation (as in Gen 1), but the ongoing, sustaining utterance of God that prevents the universe from dissolving into chaos. Ben Sira draws here on a Wisdom tradition in which God's Word and Wisdom are the structural principles of reality (Prov 8:22–31; Wis 9:1). The cosmos does not run on its own momentum — it is held, continuously, by a divine Word that is personal, relational, and active. The present tense is crucial: this is not merely a past act of creation but an ongoing act of conservation.
Sirach 43:27 — "We may say many things, but couldn't say enough. The summary of our words is, 'He is everything!'"
Ben Sira now steps back from his role as poet and adopts the voice of the entire worshipping community ("we"). This is significant: the move from I to we signals that the inadequacy of language before God is not a personal limitation but a universal, creaturely one. No catalogue of wonders — however long, however eloquent — can exhaust the divine reality. The phrase "couldn't say enough" (ouk exarkoumen) carries the force of fundamental insufficiency: we could speak forever and still not arrive at adequacy.
Yet the verse does not end in apophatic despair. Ben Sira offers a summary — a kephalaiōsis in Greek, literally a "heading" or "capitalization" of all words. The summary is not a theological proposition but an exclamation of praise: "He is everything" (, literally "He — the All"). This is not pantheism; Ben Sira's entire hymn has distinguished Creator from creature with precision. Rather, "He is everything" means: He is the origin, the sustainer, the governor, the end, and the inexhaustible ground of all that is. To say anything true, one must ultimately say . The statement is confessional, doxological, and apophatic all at once — it points beyond itself to a reality it cannot contain.