Sirach 50:1–4

Sirach 50:1 — "Simon, son of Onias, the high priest, who in his life repaired the house" Ben Sira opens the climactic section of his entire work with a precisely named historical figure, an unusual move that signals the passage's importance. "Simon, son of Onias" identifies this figure as Simon II, son of Onias II (or possibly Onias III, depending on the textual tradition), one of the most admired high priests of the Second Temple period. The phrase "repaired the house" (ekodomēsen oikon in the Greek; literally "built up the house") echoes the language used of Solomon and Zerubbabel, immediately placing Simon in a succession of Israel's great temple-builders. The word "house" (oikos) is the standard term for the Jerusalem Temple, God's dwelling among his people. Crucially, Ben Sira says Simon did this "in his life" — this is not posthumous legacy but active, embodied stewardship during his own lifetime. The high priest does not merely preside at the altar; he bears responsibility for the entire material sanctuary of God's presence.

Sirach 50:2 — "The foundation was built by him to the height of the double walls, the lofty retaining walls of the temple enclosure" This verse descends from the general to the specific. The "double walls" (teichos diploun) and "lofty retaining walls" likely refer to the terraced fortification walls of the Temple Mount — the platform upon which the sanctuary complex stood. After decades of Ptolemaic neglect and the wear of time, these foundational structures required massive reconstruction. Ben Sira's specificity here is important: the inspired sage is not composing flattery but something closer to a building inscription in poetic form, preserving the historical memory of what Simon actually accomplished. The image of foundations raised high paradoxically demonstrates that true elevation begins below — in the unglamorous, unseen work of structural integrity.

Sirach 50:3 — "In his days, a water cistern was dug, the brazen vessel like the sea in circumference" The water cistern is both a practical and a richly symbolic achievement. Jerusalem's water supply was a perennial strategic and liturgical concern; the Temple required enormous quantities of water for the ritual washings and animal sacrifices prescribed by the Law. The Greek describes the reservoir as a lakkos (cistern/reservoir) comparable in circumference to the sea (thalassa), which is almost certainly a deliberate allusion to Solomon's "molten sea" (yam mutsaq, 1 Kings 7:23–26), the great bronze basin in the First Temple used for priestly ablutions. By evoking that Solomonic image, Ben Sira casts Simon as a second Solomon, restoring what had been lost. The water also anticipates the liturgical grandeur described in vv. 5–21, where Simon emerges from the sanctuary like a river and a spring (v. 27).

Sirach 50:4 — "He planned to save his people from ruin, and fortified the city against siege" The verse shifts from temple to city, from sacred to civic space, but without any sense of diminishment. The high priest is also the political protector of his people — a reminder that in Second Temple Judaism, the two roles were inseparable. The language of "saving from ruin" (diasōsai ton laon autou) echoes the vocabulary of prophetic and Deuteronomic rescue. The fortification against siege reflects historical reality: Jerusalem faced repeated military threats during the Ptolemaic-Seleucid conflicts of the early second century. Ben Sira presents Simon's civil engineering not as a departure from his priestly calling but as its extension — the shepherd who repairs the sheepfold is still tending the flock.

The Typological Sense: Read through the lens of Catholic typology, Simon prefigures Christ the High Priest in a specific and striking way. Christ, the eternal High Priest (Heb 4:14–5:10), likewise "builds up the house" — not of stone but of living stones (1 Pet 2:5), the Church. He fortifies his people not against military siege but against the gates of hell (Matt 16:18). And the water Simon provided typifies the living water Christ promises (John 4:14; 7:37–38), the inexhaustible font of sacramental grace flowing from his pierced side (John 19:34).

Catholic tradition reads the "Praise of Simon" as a theological as well as historical text. The Catechism of the Catholic Church teaches that the entire Old Testament is "oriented" toward Christ (CCC §128–130), and Ben Sira's portrait of Simon offers a particularly rich example of this. Simon's triple role — temple restorer, provider of water, and civic defender — maps precisely onto Christ's threefold office of Priest, Prophet, and King (munus triplex), articulated by the Council of Trent and developed in the Catechism (CCC §783–786).

St. John Chrysostom, commenting on the priestly ideal, emphasized that the true pastor must labor for the material as well as spiritual welfare of the community — Simon exemplifies this integration. St. Augustine, in De Civitate Dei, recognized that earthly builders of sacred spaces participate in the heavenly architecture of the City of God, however imperfectly. Simon's work on Jerusalem's walls is thus not merely civic pride but an earthly sign of the New Jerusalem (Rev 21:14).

From an ecclesiological perspective, the Church Fathers consistently interpreted the Temple as a type of the Church. Origen (Homilies on Ezekiel) and Cyril of Alexandria both saw the restoration of the Temple as prefiguring the constitution of the Body of Christ. Pope Benedict XVI in Verbum Domini (§41) underscored that the Old Testament's institutional and cultic texts carry genuine theological weight and should not be read as mere historical background. The water cistern specifically resonates with the Church's sacramental theology: the Catechism (CCC §1214–1216) draws on imagery of water as the medium of Baptism, through which the faithful are incorporated into the living Temple, the Church.

Simon's portrait challenges a false dichotomy that troubles contemporary Catholic life: the split between "spiritual" and "practical" work. Many Catholics feel uncertain whether serving on a building committee, managing parish finances, or advocating for civic infrastructure is truly religious activity. Ben Sira's inspired text answers with a resounding yes. Simon's holiness was expressed in digging cisterns and laying foundations, not despite his priestly office but through it.

For Catholic clergy and lay leaders today, this passage is a call to take institutional stewardship seriously as a spiritual discipline. Neglecting the physical church, the school, the community water supply — these are failures of pastoral care, not merely administrative lapses. For the laity, it invites a recovery of what Vatican II's Lumen Gentium (§31) calls the sanctification of temporal affairs: the engineer, the urban planner, the city councilmember who works for the common good is not leaving sacred space behind but extending it. Ask yourself: What cistern am I digging for my community? What foundations am I strengthening for those who come after me?