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Sirach

Ben Sira, Ecclesiasticus

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Chapter 19

1 A worker who is a drunkard will not become rich. He who despises small things will fall little by little.⁠ 2 Wine and women will make men of understanding go astray. He who joins with prostitutes is reckless.⁠ 3 Decay and worms will have him as their heritage. A reckless soul will be taken away. 4 He who is hasty to trust is shallow-hearted. He who sins offends against his own soul. 5 He who rejoices in wickedness will be condemned. 6 He who hates gossip has less wickedness. 7 Never repeat what is told you, and you won’t lose anything. 8 Whether it is of friend or foe, don’t tell it. Unless it is a sin to you, don’t reveal it. 9 For if he has heard you and observed you, when the time comes, he will hate you. 10 Have you heard something? Let it die with you. Be brave: it will not make you burst!⁠ 11 A fool will labor in pain with a word, as a woman in labor with a child. 12 As an arrow that sticks in the flesh of the thigh, so is gossip in a fool. 13 Question a friend; it may be he didn’t do it. If he did something, it may be that he may do it no more. 14 Question your neighbor; it may be he didn’t say it. If he has said it, it may be that he may not say it again. 15 Question a friend; for many times there is slander. Don’t trust every word.⁠ 16 There is one who slips, and not from the heart. Who is he who hasn’t sinned with his tongue? 17 Reprove your neighbor before you threaten him; and give place to the law of the Most High.

Wisdom and Folly in Speech and Conduct

20 All wisdom is the fear of the Lord. In all wisdom is the doing of the law. 22 The knowledge of wickedness is not wisdom. The prudence of sinners is not counsel.⁠ 23 There is a wickedness, and it is an abomination. There is a fool lacking in wisdom.⁠ 24 Better is one who has little understanding, and fears God, than one who has much intelligence and transgresses the law. 25 There is an exquisite subtlety, and it is unjust. And there is one who perverts favor to gain a judgment. 26 There is one who does wickedly, who hangs down his head with mourning; but inwardly he is full of deceit, 27 bowing down his face, and pretending to be deaf in one ear. Where he isn’t known, he will take advantage of you. 28 And if for lack of power he is hindered from sinning, if he finds opportunity, he will do mischief. 29 A man will be known by his appearance. One who has understanding will be known by his face when you meet him.⁠ 30 A man’s attire, grinning laughter, and the way he walks show what he is.

Texts in conversation

Compare Sirach 19:22 and Clement of Alexandria, Stromata 1.10

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 warning that knowledge without virtue is not wisdom, showing how it influenced early Christian tradition.

Passages

Sirach 19:22

Deuterocanon · Ben Sira, Ecclesiasticus
17 Reprove your neighbor before you threaten him; and give place to the law of the Most High. 20 All wisdom is the fear of the Lord. In all wisdom is the doing of the law. 22 The knowledge of wickedness is not wisdom. The prudence of sinners is not counsel. 23 There is a wickedness, and it is an abomination. There is a fool lacking in wisdom. 24 Better is one who has little understanding, and fears God, than one who has much intelligence and transgresses the law.
195–180 BCE (scholarly estimate) Read in Sirach

Clement of Alexandria, Stromata 1.10

Early Christian
But now we are benefited mutually and reciprocally by words and deeds; but we must repudiate entirely the art of wrangling and sophistry, since these sentences of the sophists not only bewitch and beguile the many, but sometimes by violence win a Cadmean victory. For true above all is that Psalm, "The just shall live to the end, for he shall not see corruption, when he beholds the wise dying." And whom does he call wise? Hear from the Wisdom of Jesus: "Wisdom is not the knowledge of evil." Such he calls what the arts of speaking and of discussing have invented. "Thou shalt therefore seek wisdom among the wicked, and shalt not find it." And if you inquire again of what sort this is, you are told, "The mouth of the righteous man will distil wisdom." And simi larly with truth, the art of sophistry is called wisdom.
195–205 CE (scholarly estimate) Read in Clement of Alexandria, Stromata Book 1

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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Sirach 19:22 and Clement of Alexandria, Stromata 1.10

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