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Sirach

Ben Sira, Ecclesiasticus

About this book

The Right Time to Speak

Chapter 20

1 There is a correction that comes at the wrong time, and there is a person who is wise enough to keep silent. 2 How good it is to correct someone rather than be angry. 3 He who confesses will be kept from harm. 4 Someone who carries out judgments with violence is like a eunuch who desires to take a virgin’s virginity. 5 There is one who keeps silent and is considered wise, and there is one who is hated for his excessive talk.⁠ 6 There is one who keeps silent, for he has no answer to give, and there is one who keeps silent, knowing when to speak. 7 A wise man will be silent until his time has come, but the braggart and fool will miss his time.⁠ 8 He who uses many words will be detested.⁠ He who takes authority for himself will be hated for it.⁠

Appearances and Reversals

9 There is a prosperity that a man finds in misfortunes, and there is a gain that turns to loss. 10 There is a gift that will not profit you, and there is a gift that pays back double. 11 There are losses because of glory, and there is one who has lifted up his head from a low position. 12 There is one who buys much for a little, and pays for it again seven times over. 13 He who is wise in words will make himself beloved, but the jokes of fools will be wasted.

14 The gift of a fool will not profit you, for he looks for repayment many times instead of one. 15 He will give little and insult much. He will open his mouth like a town crier. Today he will lend, and tomorrow he will ask for it back. Such a person is a hateful man. 16 The fool will say, “I have no friend, and I have no thanks for my good deeds. Those who eat my bread have an evil tongue.” 17 How often, and by how many people, will he be laughed at in contempt!

Careless Words and False Shame

18 A slip on a pavement is better than a slip with the tongue. So the fall of the wicked will come quickly. 19 A graceless man is like a story told at the wrong time. It will be continually in the mouth of the ignorant.⁠ 20 A parable from a fool’s mouth will be rejected, for he won’t tell it at the proper time.

21 There is one who is kept from sinning by poverty. When he rests, he will not be troubled. 22 There is one who destroys his soul through embarrassment. By a foolish expression, he will destroy it. 23 There is one who for embarrassment makes promises to his friend, and he makes him his enemy for nothing.

Lies and the Use of Wisdom

24 A lie is an ugly blot on a person. It will be continually in the mouth of the ignorant. 25 A thief is better than a man who is constantly lying, but they both will inherit destruction. 26 The end of a liar is dishonor. His shame is with him continually.

27 He who is wise in words will advance himself. And one who is prudent will please important men. 28 He who cultivates his land will raise his harvest high. He who pleases important men will get pardon for wrongdoing. 29 Favors and gifts blind the eyes of the wise, and turn away correction like a muzzle on the mouth. 30 What use is wisdom that is hidden,⁠ or treasure that is out of sight? 31 A man who hides his foolishness is better than a man who hides his wisdom.

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Texts in conversation

Compare Jesus Ben Sira, Sirach 20:7 and Ambrose, On the Duty of the Clergy 1.5

Deuterocanon · Early Christian

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Summary

The Christian theologian Ambrose uses Sirach as an authoritative source when he repeats its teaching that wisdom is shown through restraint in speech, demonstrating how Sirach influenced Christian tradition and practice.

Passages

Jesus Ben Sira, Sirach 20:7

Deuterocanon · Ben Sira, Ecclesiasticus
1 There is a correction that comes at the wrong time,
and there is a person who is wise enough to keep silent.
2 How good it is to correct someone
rather than be angry.
3 He who confesses will be kept from harm. 4 Someone who carries out judgments with violence
is like a eunuch who desires to take a virgin’s virginity.
5 There is one who keeps silent and is considered wise,
and there is one who is hated for his excessive talk.
6 There is one who keeps silent, for he has no answer to give,
and there is one who keeps silent, knowing when to speak.
7 A wise man will be silent until his time has come,
but the braggart and fool will miss his time.
8 He who uses many words will be detested.
He who takes authority for himself will be hated for it.
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

Ambrose, On the Duty of the Clergy 1.5

Early Christian
5 Now what ought we to learn before everything else, but to be silent, that we may be able to speak? For fear that my own voice should condemn me before another’s acquits me; for it is written: By your words you shall be condemned. What need is there, then, that you should hasten to undergo the danger of condemnation by speaking, when you can be more safe by keeping silent? How many have I seen to fall into sin by speaking, but scarcely one by keeping silent; and so it is more difficult to know how to keep silent than how to speak. I know that most persons speak because they do not know how to keep silent. It is seldom that any one is silent even when speaking profits him nothing. He is wise, then, who knows how to keep silent. Lastly, the Wisdom of God said: The Lord has given to me the tongue of learning, that I should know when it is good to speak. Justly, then, is he wise who has received of the Lord to know when he ought to speak. So the Scripture says well: A wise man will keep silence until there is opportunity.
390–395 CE (scholarly estimate) Read in Ambrose, On the Duty of the Clergy 1

References

"... The Book of Ecclesiasticus [Sirach] has been honored still more highly among the Christians, being cited in the Epistle of James (Edersheim, in Wace, 'Apocrypha,' p. 21), the Didache (4:5), and the Epistle of Barnabas (19:9), while Clement of Alexandria and Origen quote from it repeatedly, as from a γραφή, or holy book. In the Western Church, Cyprian frequently appeals to it in his 'Testimonia,' as does Ambrose in the greater number of his writings. In like manner the Catalogue of Cheltenham, Damasus I., the Councils of Hippo (393) and Carthage (397), Pope Innocent I., the second Council of Carthage (419), and Augustine all regard it as a canonical book. This is contrary, however, to the opinions of the Council of Laodicea, of Jerome, and of Rufinus of Aquileia, which authorities rank it among the ecclesiastical books. It was finally declared canonical by the Council of Trent; and the favor with which the Church has always regarded it has preserved it in its entirety. ..."
Crawford Howell Toy, The Wisdom of Jesus the Son of Sirach (Jewish Encyclopedia, 2021), 1–10.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Jesus Ben Sira, Sirach 20:7 and Ambrose, On the Duty of the Clergy 1.5

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