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Sirach

Ben Sira, Ecclesiasticus

About this book

A Prayer for Disciplined Desires

Chapter 23

1 Lord, Father and Master of my life, don’t abandon me to their advice. Don’t let me fall because of them. 2 Who will set whips over my thought, and wise discipline over my heart, so that they do not spare me when I err or overlook their sins? 3 Otherwise my errors might multiply, and my sins increase, I might fall before my adversaries, and my enemy might gloat over me. 4 Lord, Father and God of my life, don’t give me arrogant eyes,⁠ 5 and turn away evil desire from me. 6 Let neither gluttony nor lust overtake me. Don’t give me over to a shameless mind.⁠

Speech and Oaths

7 Listen, my children, to the discipline of the mouth. He who keeps it will not be caught.⁠ 8 The sinner will be overpowered through his lips. By them, the insulter and the arrogant will stumble. 9 Don’t make a habit of swearing oaths, and don’t make a habit of naming the Holy One,⁠ 10 for as a servant who is continually whipped will not lack bruises, so he also who swears and continually speaks the Name will not be cleansed from sin. 11 A man of many oaths will be filled with wrongdoing. The whip will not depart from his house. If he offends, his sin will be on him. If he disregards it, he has sinned doubly. If he has sworn falsely, he will not be justified, for his house will be filled with disasters.

12 There is a way of speaking that is clothed with death. Let it not be found in the inheritance of Jacob, for all these things will be far from the godly, and they will not wallow in sins. 13 Don’t make a habit of speaking with gross rudeness, for it involves sinful speech. 14 Remember your father and your mother, for you sit among important men, so that you do not forget yourself before them, and become a fool by your bad habit, so you may wish that you had not been born, and curse the day of your birth. 15 A man who is accustomed to abusive language won’t be corrected all the days of his life.

Uncontrolled Desires and Infidelity

16 Two kinds of people multiply sins, and the third will bring anger. A hot passion, like a burning fire, will not be put out until it is consumed. Someone who practices sexual immorality in his own flesh will never stop until he has burned out the fire. 17 All bread is sweet to someone who practices sexual immorality. He will not stop until he dies.

18 A man who goes astray from his own marriage bed says in his heart, “Who sees me? Darkness is around me, and the walls hide me. No one sees me. Who am I afraid of? The Most High will not remember my sins.”⁠ 19 The eyes of men are his terror. He doesn’t know that the eyes of the Lord are ten thousand times brighter than the sun,⁠ seeing all the ways of men, and looking into secret places.⁠ 20 All things were known to him before they were created, and also after they were completed. 21 This man will be punished in the streets of the city. He will be seized where he least expects it.⁠

22 So it is also with a wife who leaves her husband, and produces an heir by another man. 23 For first, she was disobedient to the law of the Most High. Second, she wronged her own husband. Third, she committed adultery through sexual immorality, and had children by another man. 24 She will be brought out into the congregation. Her punishment will extend to her children. 25 Her children will not take root. Her branches will bear no fruit.⁠ 26 She will leave a memory of herself as a curse. Her disgrace won’t be blotted out. 27 And those who are left behind will know that there is nothing better than the fear of the Lord, and nothing sweeter than to obey the commandments of the Lord.

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Texts in conversation

Compare Jesus Ben Sira, Sirach 23:9 and John Chrysostom, Homily 10 on Acts 1:9

Deuterocanon · Early Christian

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Summary

The Christian theologian John Chrysostom uses Sirach as an authoritative source for teaching, repeating its instruction to avoid careless oaths and reckless language, and showing how it influenced early Christian tradition.

Passages

Jesus Ben Sira, Sirach 23:9

Deuterocanon · Ben Sira, Ecclesiasticus
7 Listen, my children, to the discipline of the mouth.
He who keeps it will not be caught.
8 The sinner will be overpowered through his lips.
By them, the insulter and the arrogant will stumble.
9 Don’t make a habit of swearing oaths,
and don’t make a habit of naming the Holy One,
10 for as a servant who is continually whipped
will not lack bruises
,
so he also who swears and continually speaks the Name
will not be cleansed from sin.
11 A man of many oaths will be filled with wrongdoing.
The whip will not depart from his house.
If he offends, his sin will be on him.
If he disregards it, he has sinned doubly.
If he has sworn falsely, he will not be justified,
for his house will be filled with disasters.
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

John Chrysostom, Homily 10 on Acts 1:9

Early Christian
Well, then, let us speak to you today from the Old Testament. What does it tell us? Do not accustom your mouth to swearing, and do not make a habit of naming the Holy One. And why? For as a servant who is continually beaten will not be without a bruise, so is the one who swears. See the discernment of this wise man. He did not say, Do not accustom your mind to swearing, but your mouth; because it is entirely a matter of the mouth, and so it is easily remedied. For in the end it becomes a habit without any intention behind it; for instance, there are many who, as soon as they have stepped over the threshold of the public baths, cross themselves (σφραγίζονται). The hand has learned to do this without anyone telling it to, by force of habit. Again, when a candle is lit, often while the mind is intent on something else, the hand makes the sign. In the same way the mouth, too, without the mind’s involvement, pronounces the word from mere habit, and the whole thing is in the tongue.
387–400 CE (scholarly estimate) Read in John Chrysostom, Homily 10 on Acts

References

"... The golden age of Greek patristic literature, that is, the fourth and fifth centuries, are no exception as far as the popularity of Sirach. Besides John Chrysostom, nearly all of the most prominent authors of this period cite from Sirach, including, inter alia, Clement of Alexandria, Ambrose, and Augustine. Clement of Alexandria even believed that Sirach had influenced the Greek philosopher Heraclitus (Stromata 2:5). Sirach was also popular with authors such as Tertullian, Origen and Cyprian. Jerome, however, rejected the canonical status of Sirach. The first full commentary on Sirach was only completed in the ninth century by Rabanus Maurus. The citations in John’s homilies are often sporadic proof-texts. But what is interesting is the constant repetition of certain citations, citations that seem to have remained in John’s memory. The homilies on the books of the New Testament come in the guise of a sermonic commentary, with verse-by-verse expositions. But inside these expositions one finds many other citations which were probably quoted from memory and not necessarily from a text. It is therefore problematic to speculate from which text or version a citation originates, since John probably memorized many Sirachic proverbs during his monastic retreat or ministerial period. This obviously does not rule out the possibility that John probably had a written text at his disposal (which he may have read for study and devotion). Some proverbs are cited or alluded to more often than others. The more popular citations, which occur frequently in the homilies, are Sirach 1:22; 5:6; and 18:16-17. Other citations occurring more than once include Sirach 2:4; 3:30; 4:8; 9:9, 13, 15; 10:9, 12-13; 11:3; 13:15; 15:9; 16:3, 12; 18:30; 19:10-11; 21:2; 23:10, 17; 28:3; and 34:23. There are a total of 65 individual verses cited from Sirach in John’s New Testament homilies, only slightly fewer than the 77 verses cited from Proverbs ..."
Chris de Wet, “John Chrysostom's Use of the Book of Sirach in His Homilies on the New Testament,” (2010): 1–6.

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 23:9 and John Chrysostom, Homily 10 on Acts 1:9

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