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Sirach

Ben Sira, Ecclesiasticus

About this book

False Security and Delayed Repentance

Chapter 5

1 Don’t set your heart on your possessions. Don’t say, “They are sufficient for me.” 2 Don’t follow your own mind and your strength by pursuing your heart’s desires.⁠ 3 Don’t say, “Who will have power over me?” for the Lord will surely take vengeance on you.

4 Don’t say, “I sinned, and what happened to me?” for the Lord is patient.⁠ 5 Don’t be so confident of atonement that you add sin on sin. 6 Don’t say, “His compassion is great. He will be appeased over my many sins,” for mercy and anger are with him, and his fury will rest on sinners. 7 Don’t wait to turn to the Lord. Don’t put it off from day to day,⁠ for suddenly the anger of the Lord will come on you, and you will die in the time of vengeance. 8 Don’t set your heart on dishonest gains, for you will profit nothing on the day of disaster.⁠

Consistency in Speech

9 Don’t winnow with every wind. Don’t walk in every path. This is what the sinner who speaks with two tongues does. 10 Be steadfast in your understanding. Let your speech be consistent. 11 Be quick to listen and answer with patience.⁠ 12 If you have understanding, answer your neighbor, but if not, put your hand over your mouth.⁠ 13 Glory and dishonor come through speech. A man’s tongue may be his downfall.⁠ 14 Don’t be called a gossip. Don’t lie in wait with your tongue, for shame is on the thief, and an evil condemnation is on anyone who speaks with two tongues.⁠ 15 Don’t be ignorant in a great or small matter.

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Texts in conversation

Compare Jesus Ben Sira, Sirach 5:11 and James 1:19

Deuterocanon · New Testament

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Summary

James urges people to be quick to listen and slow to speak, echoing Sirach’s advice to hear carefully and respond thoughtfully. By repeating this familiar language, James connects his teaching to Israel's wisdom tradition.

Passages

Jesus Ben Sira, Sirach 5:11

Deuterocanon · Ben Sira, Ecclesiasticus
9 Don’t winnow with every wind.
Don’t walk in every path.
This is what the sinner who speaks with two tongues does.
10 Be steadfast in your understanding.
Let your speech be consistent.
11 Be quick to listen
and answer with patience.
12 If you have understanding, answer your neighbor,
but if not, put your hand over your mouth.
13 Glory and dishonor come through speech.
A man’s tongue may be his downfall.
14 Don’t be called a gossip.
Don’t lie in wait with your tongue,
for shame is on the thief,
and an evil condemnation is on anyone who speaks with two tongues.
15 Don’t be ignorant in a great or small matter.
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

James 1:19

New Testament
19 Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. 20 For human anger does not accomplish God’s righteousness. 21 So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls. 22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 23 For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. 24 For he gazes at himself and then goes out and immediately forgets what sort of person he was. 25 But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does. 26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.
50–120 CE (scholarly estimate) Read in James

References

"... Although an inner texture analysis has been performed on James 3:1-12, there still remains unanswered questions. It is evident that the controlling of one’s tongue was important enough for James to address, therefore leading to the question of why James gave advice for controlling the tongue. According to Neyrey, control of the tongue was a standard topic in traditional moral exhortations and much traditional material such as proverbs, stock phases, and typical illustrations are seen in the text as emphasis was placed on careful speech. DeSilva states that James “treats many of the same topics in much the same way as the earlier Jewish wisdom tradition, adding to the collective wisdom of that tradition.” Rieser also agrees that the book of James is considered wisdom theology; a letter that grows out of the Old Testament and intertestamental wisdom literature. James can be considered a book that employs Jewish wisdom tradition. As described by DeSilva, regarding the topic for control of the tongue, James can be compared with other wisdom literature such as James 1:19 and Sirach 5:11-6:1 (also Sirach 22:27-23:1; 23:7-8)—slow to speak; James 3:6, Proverbs 16:27—on speech being like a fire; James 3:9-12, Sirach 28:12—the anomaly of the mouth as the source of opposite substances and effects; James 5:12; Sirach 23:9-11—against swearing oaths ..."
Tonya Banks, Controlling One’s Tongue in Leadership: A Socio-Rhetorical Inner-Textual Analysis of James 3:1-12 and Quantitative Analysis Pilot Study (Regent University, 2012), 87–133.

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 5:11 and James 1:19

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