Sirach (Ecclesiasticus) — Chapter 50

Simon the high priest, the son of Onias, who in his life propped up the temple, and in his days fortified the sanctuary. Simon II (son of Onias II), high priest circa 219-196 BC, is praised for his structural reinforcement of the Temple and his political protection of Jerusalem. Lapide provides extensive historical commentary on Simon's reign and the geopolitical context of his ministry.

He was as the morning star in the midst of a cloud, and as the moon at the full. The first in a series of brilliant comparisons: Simon compared to the morning star, the full moon, the sun. Lapide expounds each comparison at length, noting both the literal beauty and the spiritual significance of each astronomical image.

As a rose plant in Jericho, and as a fair olive tree in the plains, and as a plane tree by the water in the streets, was he exalted. Simon compared to the rose of Jericho, the olive of the plains, and the plane tree by the water. Lapide treats each comparison as capturing a different aspect of Simon's spiritual beauty and fruitfulness.

And when he took up the robe of glory, and put on perfection of power, going up to the holy altar, he glorified the crown of the sanctuary. Simon's liturgical grandeur in the sacred vestments at the altar. Lapide provides a detailed commentary on each element of the high priest's vesture as symbolic of spiritual realities, following the typological tradition of Ambrose and the Fathers.

Then all the sons of Aaron in their glory, with the oblations of the Lord in their hands, before all the assembly of Israel. The assembled priests with their offerings: a vision of hierarchical liturgical splendor. Lapide treats this as a type of the heavenly liturgy described in the Book of Revelation.

Then the people fell down upon their faces to adore the Lord their God, and prayed to the Almighty, the most high God. The prostration of all the people before God during the Temple liturgy. Lapide uses this as evidence for the appropriateness of bodily prostration in worship and develops a theology of liturgical posture.

And now pray ye to the God of all, who hath done great things in all the earth; who hath increased our days from our mother's womb, and hath dealt with us according to His mercy. The closing blessing: a prayer to God for continuation of His merciful works. Lapide treats this as the liturgical conclusion of the entire book—a collective prayer of thanksgiving.

Two nations my soul hateth, and the third is no nation, which I hate; they that sit on Mount Seir, and the Philistines, and the foolish people that live in Sichim. Siracides identifies three nations he hates: Edomites (Mount Seir), Philistines, and the Samaritans of Shechem. Lapide treats this as a judgment of just anger against those who have persistently opposed God's people; he also provides a tropological reading (Rabanus/Jansen) where the three represent spiritual enemies of the Church.