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About this book

Sirach

Ben Sira, Ecclesiasticus

About this book

The Temptations of Commerce

Chapter 27

1 Many have sinned for profit. He who seeks to multiply wealth will turn his eye away. 2 Sin pushes in between buying and selling like a nail wedged between the joints of stones. 3 Unless a person holds on diligently to the fear of the Lord, his house will be overthrown quickly.

Testing Character through Words

4 When a sieve is shaken, refuse remains. So a person’s filth remains in his thoughts.⁠ 5 The furnace tests the potter’s vessels, so the test of a person is in his thoughts.⁠ 6 The fruit of a tree reveals its cultivation, and spoken words reveal the thoughts of a person’s heart.⁠ 7 Praise no man before you hear his thoughts, for this is how people are tested. 8 If you follow righteousness, you will obtain it, and put it on like a long robe of glory. 9 Birds will return to their own kind, so truth will return to those who practice it. 10 The lion lies in wait for prey. So does sin for those who do evil.

The Talk of Fools

11 The speech of a godly man is always wise, but the fool changes like the moon. 12 Limit your time among people without understanding, but persevere among the thoughtful.⁠ 13 The talk of fools is offensive. Their laughter is recklessly sinful. 14 Their talk with much swearing makes hair stand on end. Their quarrels makes others plug their ears. 15 The quarrels of the proud leads to bloodshed. Their abuse of each other is painful to hear.

Keeping a Friend’s Secrets

16 He who reveals secrets destroys trust, and will not find a close friend. 17 Love a friend, and keep faith with him, but if you reveal his secrets, do not follow him, 18 for you have destroyed your neighbor’s friendship like a man who has destroyed his enemy. 19 You have let your neighbor go like a bird released from your hand, and you will not catch him again. 20 Don’t pursue him, for he has gone far away, and has escaped like a gazelle out of the snare. 21 For a wound may be bandaged, and after abuse there may be reconciliation, but he who reveals secrets is without hope.

Deception and Its Consequences

22 One who winks the eye plans evil things, and those who know him will keep their distance.⁠ 23 When you are present, he will speak sweetly, and will admire your words, but afterward he will twist his speech and set a trap in your words. 24 I have hated many things, but nothing like him. The Lord will hate him. 25 One who throws a stone straight up throws it on his own head. A deceitful blow opens wounds. 26 He who digs a pit will fall into it. He who sets a snare will be caught in it. 27 The evil a person does will roll back on him, and he will not know where they came from. 28 Mockery and reproach are from the arrogant. Vengeance lies in wait for them like a lion. 29 Those who celebrate the fall of the godly will be caught in a snare. Anguish will consume them before they die.

Anger and Forgiveness

30 Fury and anger are also detestable. A sinner will possess them.

Continue to 1 Esdras

Texts in conversation

Compare Jesus Ben Sira, Sirach 27:12 and Clement of Alexandria, Stromata 5.3

Deuterocanon · Early Christian

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Summary

The Christian theologian Clement of Alexandria uses Sirach as an authoritative source for teaching when he repeats its teaching to limit time among the foolish and spend more time with the wise, showing how Sirach influenced early Christian tradition.

Passages

Jesus Ben Sira, Sirach 27:12

Deuterocanon · Ben Sira, Ecclesiasticus
10 The lion lies in wait for prey.
So does sin for those who do evil.
11 The speech of a godly man is always wise,
but the fool changes like the moon.
12 Limit your time among people without understanding,
but persevere among the thoughtful.
13 The talk of fools is offensive.
Their laughter is recklessly sinful.
14 Their talk with much swearing makes hair stand on end.
Their quarrels makes others plug their ears.
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

Clement of Alexandria, Stromata 5.3

Early Christian
“And pray that we may be delivered from unreasonable and wicked men: for all men have not faith.” And the Poetics of Cleanthes, the Stoic, writes to the following effect: “Look not to glory, wishing to be suddenly wise, And fear not the undiscerning and rash opinon of the many; For the multitude has not an intelligent, or wise, or right judgment, And it is in few men that you will find this.” And more sententiously the comic poet briefly says: “It is a shame to judge of what is right by much noise.” For they heard, I think, that excellent wisdom, which says to us, “Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue.” And again, “The wise will conceal sense.” For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.

References

"... The Hebrew of Ben Sira was not included in the Jewish biblical canon. Testimony to its survival, however, is found in the numerous quotations of the book in rabbinic literature. Of course, the medieval manuscripts discovered in the Cairo Genizah constitute prima facie evidence for its continued existence in Hebrew. The Greek translation seems to have been influential in early Christianity, and it eventually was included in the Christian Old Testament (only to be excised by Protestants in the sixteenth century). Sirach is not cited explicitly in the New Testament, and scholars differ as to how much influence it had on the New Testament writings. Those who see broad influence have argued for it primarily in Matthew, Luke, some of Paul’s letters and the Epistle of James (compare Harrington, Invitation, p. 90; Schürer, History, vol. III.1, pp. 205–208). In other early Christian literature, Didache 4:5 and Barnabas 19:9 bear a very close resemblance to, and perhaps are taken from, Sirach 4:31. If these texts do depend on Sirach, they would be the earliest examples of direct Christian use of the book. A healthy number of Greek and Latin church fathers, including Clement of Alexandria, Origen, John Chrysostom, Tertullian, Jerome and Augustine, use Sirach in their writings, and as early as Clement of Alexandria Sirach is cited as scripture, demonstrating the high regard the book came to have in Christian tradition ..."
Daniel Ryan, “Sirach (Ecclesiasticus),” in The T&T Clark Companion to the Septuagint, ed. James K. Aitken, Bloomsbury Companions (London: Bloomsbury T&T Clark, 2015), 410–424.

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 27:12 and Clement of Alexandria, Stromata 5.3

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