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Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 18

1 He who lives forever created the whole universe.⁠ 2 The Lord alone is just. 4 He has given power to declare his works to no one. Who could trace out his mighty deeds? 5 Who could measure the strength of his majesty? Who could also proclaim his mercies? 6 As for the wondrous works of the Lord, it is not possible to take from them nor add to them,⁠ neither is it possible to explore them. 7 When a man has finished, then he is just at the beginning. When he stops, then he will be perplexed. 8 What is mankind, and what purpose do they serve? What is their good, and what is their evil?⁠ 9 The number of man’s days at the most are a hundred years. 10 As a drop of water from the sea, and a pebble from the sand, so are a few years in the day of eternity.⁠ 11 For this cause the Lord was patient over them, and poured out his mercy upon them.⁠ 12 He saw and perceived their end, that it is evil. Therefore he multiplied his forgiveness. 13 The mercy of a man is on his neighbor; but the mercy of the Lord is on all flesh:⁠ reproving, chastening, teaching, and bringing back, as a shepherd does his flock.⁠ 14 He has mercy on those who accept chastening, and that diligently seek after his judgments.

Prudence, Generosity, and Self-Control

15 My son, don’t add reproach to your good deeds, and no harsh words in any of your giving. 16 Doesn’t the dew relieve the scorching heat? So a word is better than a gift. 17 Behold, isn’t a word better than a gift? Both are with a gracious person. 18 A fool is ungracious and abusive. The gift of a grudging person consumes the eyes.⁠ 19 Learn before you speak. Take care of your health before you get sick. 20 Before judgment, examine yourself, and in the hour of scrutiny you will find forgiveness. 21 Humble yourself before you get sick. In the time of sins, repent. 22 Let nothing hinder you to pay your vow in due time. Don’t wait until death to be released. 23 Before you make a vow, prepare yourself. Don’t be like a man who tests the Lord. 24 Think about the wrath coming in the days of the end, and the time of vengeance, when he turns away his face. 25 In the days of fullness remember the time of hunger. Remember poverty and lack in the days of wealth. 26 From morning until evening, the time changes. All things are speedy before the Lord. 27 A wise man is cautious in everything. In days of sinning, he will beware of offense. 28 Every man of understanding knows wisdom. He will give thanks to him who found her. 29 They who were of understanding in sayings also became wise themselves, and poured out apt proverbs. 30 Don’t go after your lusts. Restrain your appetites.⁠ 31 If you give fully to your soul the delight of her desire, she will make you the laughing stock of your enemies. 32 Don’t make merry in much luxury,⁠ and don’t be tied to its expense. 33 Don’t be made a beggar by banqueting with borrowed money when you have nothing in your purse.

Texts in conversation

Compare Sirach 18:30 and Methodius, Banquet of the Ten Virgins 1.3

Deuterocanon · Early Christian

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Summary

The Christian theologian Methodius uses Sirach as an authoritative source to teach about self-control, repeating its call to resist desire and indulgence, demonstrating how Sirach influenced Christian tradition and practice.

Passages

Sirach 18:30

Deuterocanon · Ben Sira, Ecclesiasticus
27 A wise man is cautious in everything. In days of sinning, he will beware of offense. 28 Every man of understanding knows wisdom. He will give thanks to him who found her. 29 They who were of understanding in sayings also became wise themselves, and poured out apt proverbs. 30 Don’t go after your lusts. Restrain your appetites. 31 If you give fully to your soul the delight of her desire, she will make you the laughing stock of your enemies. 32 Don’t make merry in much luxury, and don’t be tied to its expense.
195–180 BCE (scholarly estimate) Read in Sirach

Methodius, Banquet of the Ten Virgins 1.3

Early Christian
“But if anyone dares to accuse this account of lacking support from the Scriptures, come, let us set out the words of the prophets as well and show what has been said to be even more true. Abraham, at any rate, who first received circumcision as a covenant, seems to signify nothing else, by being circumcised in a member of his flesh, than this: that one should no longer [go] to flesh formed from the same blood, teaching each person to cut off the pleasure of intercourse with his own sister, as with his own flesh. So lying with one's own sisters and having them as bedfellows ceased from the times of Abraham; and being joined in unions with several wives is abolished from the times of the prophets. For it says, ‘Do not go after your desires, and restrain yourself from your appetites,’ for ‘wine and women will lead astray men of understanding.’ And in another place: ‘Let your fountain of water be your own, and rejoice with the wife of your youth,’ clearly now forbidding many wives. And Jeremiah openly calls those who rage after various women ‘stallions mad for mares’; for ‘the prolific multitude of the ungodly,’ it says, ‘will be of no use, and from bastard slips it will not strike deep root.’ But, so as not to speak at length gathering the prophetic sayings, come, let us show again how continence succeeds the union with one wife, until it wholly loosens the inclination toward intercourse that comes from habit, taking away little by little the pleasures of the flesh. Immediately, indeed, someone is introduced who already plainly renounces this distraction, saying: ‘Lord, Father and Master of my life, do not abandon me to their counsel; take from me the haughtiness of the eyes; do not let the appetite for food and sexual intercourse take hold of me.’ And in the all-virtuous Wisdom, the Holy Spirit, now openly drawing the listeners to self-control and continence, sings thus, crying out, ‘Better is childlessness with virtue; for immortality is in its memory, because it is known both with God and with men; they honor it when present and long for it when it has departed; and in eternity it marches crowned, having won the contest for undefiled prizes.’
270–310 CE (scholarly estimate) Read in Methodius, Banquet of the Ten Virgins

References

"... Turning to the Western Church, the earliest evidence comes from Irenaeus (died 202), who, although he never quotes from the Book of Sirach, includes quotations from Baruch and the Additions to Daniel in his Against Heresies. He cites these as the works of 'Jeremiah the prophet' and 'Daniel the prophet,' respectively, and also quotes from the Wisdom of Solomon. This suggests that he likely considered the books of the Apocrypha as canonical. Tertullian (died 220) also quotes from our book in works such as Against the Gnostics and On the Exhortation of Chastity, using the same formula, "as it is written," that he employs for the Hebrew Canon. Cyprian (died 258), in his Testimonies and letters, frequently quotes from the Book of Sirach and introduces them with phrases like "as it is written" or "Divine Scripture says." Methodius (circa 311), bishop of Lycia and later Tyre, freely quotes from the Book of Sirach, the Wisdom of Solomon, and Baruch, treating them as 'Scripture.' Hilary of Poitiers (died 368) lists the books of the Old Testament in his Prologue to the Book of Psalms, including only the Epistle of Jeremiah from the Apocrypha but adds that some also count the Book of Tobit and the Book of Judith, totaling 24 books to align with the number of Greek letters. Nonetheless, he cites Ecclesiasticus and the Wisdom of Solomon as 'prophets,' implying his belief in their canonicity ..."
R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford University Press, 1913), 302.

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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Sirach 18:30 and Methodius, Banquet of the Ten Virgins 1.3

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