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Sirach

Ben Sira, Ecclesiasticus

About this book

Sin and Foolish Conduct

Chapter 21

1 My son, have you sinned? Do it no more; and ask forgiveness for your past sins. 2 Flee from sin as from the face of a snake; for if you go near, it will bite you. Its teeth are like lion’s teeth, slaying people’s souls. 3 All iniquity is as a two-edged sword. Its stroke has no healing. 4 Terror and violence will waste away riches. So the house of an arrogant man will be laid waste. 5 Supplication from a poor man’s mouth reaches to the ears of God, and his judgment comes speedily. 6 One who hates reproof is in the path of the sinner. He who fears the Lord will repent in his heart.⁠ 7 He who is mighty in tongue is known far away; but the man of understanding knows when he slips. 8 He who builds his house with other men’s money is like one who gathers stones for his own tomb. 9 The congregation of wicked men is as a bundle of tow with a flame of fire at the end of them. 10 The way of sinners is paved with stones; and at the end of it is the pit of Hades.⁠ 11 He who keeps the law becomes master of its intent. The fulfilment of the fear of the Lord is wisdom. 12 He who is not clever will not be instructed. There is a cleverness which makes bitterness abound. 13 The knowledge of a wise man will be made to abound as a flood, and his counsel as a fountain of life. 14 The inward parts of a fool are like a broken vessel. He will hold no knowledge. 15 If a man of knowledge hears a wise word, he will commend it and add to it. The wanton man hears it, and it displeases him, so he throws it away behind his back. 16 The chatter of a fool is like a burden in the way, but grace will be found on the lips of the wise. 17 The utterance of the prudent man will be sought for in the congregation. They will ponder his words in their heart. 18 As a house that is destroyed, so is wisdom to a fool. The knowledge of an unwise man is talk without sense.⁠ 19 Instruction is as fetters on the feet of an unwise man, and as manacles on the right hand. 20 A fool lifts up his voice with laughter, but a clever man smiles quietly.⁠ 21 Instruction is to a prudent man as an ornament of gold, and as a bracelet upon his right arm.⁠ 22 The foot of a fool rushes into a house, but a man of experience will be ashamed of entering.⁠ 23 A foolish man peers into the door of a house, but a man who is instructed will stand outside. 24 It is rude for someone to listen at a door, but a prudent person will be grieved with the disgrace. 25 The lips of strangers will be grieved at these things, but the words of prudent men will be weighed in the balance. 26 The heart of fools is in their mouth, but the mouth of wise men is their heart. 27 When the ungodly curses an adversary, he curses his own soul.⁠ 28 A whisperer defiles his own soul, and will be hated wherever he travels.

Texts in conversation

Compare Sirach 21:18 and Origen, Contra Celsum 7.12

Deuterocanon · Early Christian

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Summary

The Christian theologian Origen uses Sirach as an authoritative source for teaching, calling it scripture while repeating its comparison of those who lack wisdom with those who talk nonsense, showing how it was influenced by Jewish traditions.

Passages

Sirach 21:18

Deuterocanon · Ben Sira, Ecclesiasticus
16 The chatter of a fool is like a burden in the way, but grace will be found on the lips of the wise. 17 The utterance of the prudent man will be sought for in the congregation. They will ponder his words in their heart. 18 As a house that is destroyed, so is wisdom to a fool. The knowledge of an unwise man is talk without sense. 19 Instruction is as fetters on the feet of an unwise man, and as manacles on the right hand. 20 A fool lifts up his voice with laughter, but a clever man smiles quietly.
195–180 BCE (scholarly estimate) Read in Sirach

Origen, Contra Celsum 7.12

Early Christian · Against Celsus
He also thinks that those who make their defense about Christ from the prophets can say nothing to the point when anything evil or shameful or unclean or abhorrent seems to be said about the divine. That is why, as though there were no defense, he strings together for himself countless things about matters that are not granted. But one should know that those who wish to live according to the divine Scriptures, who know that “the knowledge of the senseless is words not examined,” and who have read “always ready to give a defense to everyone who asks us for a reason for the hope that is in us,” do not take refuge merely in the fact that these things were foretold, but also try to resolve the apparent absurdities and to show that there is nothing evil in the words, or shameful, or unclean, or abhorrent, but that they become so only for those who do not understand the divine Scripture as it ought to be understood. He ought to have cited from the prophets what appears evil in them, or seemed shameful to him, or was considered unclean by him, or what he supposed abhorrent, if he saw such things said in the prophets; for his argument would have been more striking and more effective for his purpose. But as it is, he has cited nothing, but threatens with a boast that such things appear in the Scriptures, telling lies about them. Reason, then, does not require us to make a defense against empty noises of words, to show that there is nothing evil or shameful or unclean or abhorrent in the words of the prophets.
248 CE (scholarly estimate) Read in Origen, Contra Celsum 7

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 21:18 and Origen, Contra Celsum 7.12

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