So that, in spite of what he says elsewhere, the Preacher has an innate liking for Wisdom; as a recent commentator on the book says, “he admires it, and at times follows it (i. 13, vii. 25, ix. 16); but, on the other hand, he cannot rid himself of the feeling that the wise man toils in vain (ix. 16), that his labour is a fruitless endeavour, and that a child born dead is in reality happier than the wise man (vi. 3-8). It is true that in another mood he declares that it is better to know that one will die than to know nothing (ix. 5); but, on the whole, his verdict is that Wisdom, like all other things mundane, is vanity. The wise man has no real advantage, except that he suffers with his eyes open; in the end he dies like a fool, and goes to the same place (ix. 1 ff.).”[314] In the Wisdom of Ben-Sira (Ecclesiasticus) all that is taught concerning Wisdom in the earlier books (with the exception of what is peculiar to Ecclesiastes) finds full expression, though Ben-Sira is not a slavish imitator; he has his own ideas, and amplifies the earlier teaching, always making it his own before giving expression to it. The divine origin of Wisdom is shown by teaching that it is a direct emanation from God: All Wisdom cometh from the Lord And is with Him for ever (i. 1). I came forth from the mouth of the Most High, And as a mist I covered the earth (xxiv. 3). The existence of Wisdom before the creation of world is definitely stated in the words: Before them all (i.e. the heavens and the earth) was Wisdom created (i. 4). He created me from the beginning, before the world (xxiv. 9). It is especially characteristic of Ben-Sira’s teaching that he identifies the Law with Wisdom; this identification is often taken for granted, while in several passages it is categorically set forth. “Ben-Sira inculcates the truth that the way to lead a wise life is to live according to the divine commandments, and acting accordingly, man makes his human wisdom approximate to the divine, and worldly, practical wisdom, in its many and various forms, is thus of the same kind, only less in degree, as divine wisdom. It is thus easy to see that the identification between the Law and Wisdom was inevitable.”[315] This identification is to be seen in such passages as the following: For he that feareth the Lord doeth this (i.e. seeketh Wisdom), And he that taketh hold of the Law findeth her (xv. 1). He that keepeth the Law controlleth his natural tendency, And the fear of the Lord is the consummation of Wisdom (xxi. 11). The most direct assertion, however, of this identity between the Law and Wisdom is found in xxiv. 23, 25: