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Sirach

Ben Sira, Ecclesiasticus

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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 21:20 and Clement of Alexandria, The Instructor 2 5:5

Deuterocanon · Early Christian

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Summary

The Christian theologian Clement of Alexandria uses Sirach as an authoritative source to teach about wisdom and restraint, demonstrating how the Jewish wisdom text influenced early Christian tradition and teaching.

Passages

Sirach 21:20

Deuterocanon · Ben Sira, Ecclesiasticus
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.
195–180 BCE (scholarly estimate) Read in Sirach

Clement of Alexandria, The Instructor 2 5:5

Early Christian · Paedagogus
Pleasantry is allowable, not waggery. Besides, even laughter must be kept in check; for when given vent to in the right manner it indicates orderliness, but when it issues differently it shows a lack of restraint. For, in a word, whatever things are natural to men we must not eradicate from them, but rather impose on them limits and suitable times. For man is not to laugh on all occasions because he is a laughing animal, any more than the horse neighs on all occasions because he is a neighing animal. But as rational beings, we are to regulate ourselves suitably, harmoniously relaxing the austerity and over-tension of our serious pursuits, not inharmoniously breaking them up altogether. For the seemly relaxation of the face in a harmonious manner — as of a musical instrument — is called a smile. So also is laughter on the face of well-regulated men termed. But the discordant relaxation of face in the case of women is called a giggle, and is meretricious laughter; in the case of men, a guffaw, and is savage and insulting laughter. A fool raises his voice in laughter, says the Scripture; but a clever man smiles almost imperceptibly. The clever man in this case he calls wise, inasmuch as he is differently affected from the fool. But, on the other hand, one needs not be gloomy, only grave. For I certainly prefer a man to smile who has a stern face than the reverse; for so his laughter will be less apt to become the object of ridicule. Smiling even requires to be made the subject of discipline. If it is at what is disgraceful, we ought to blush rather than smile, lest we seem to take pleasure in it by sympathy; if at what is painful, it is fitting to look sad rather than to seem pleased. For to do the former is a sign of rational human thought; the other infers suspicion of cruelty. We are not to laugh perpetually, for that is going beyond bounds; nor in the presence of elderly persons, or others worthy of respect, unless they indulge in pleasantry for our amusement. Nor are we to laugh before all and sundry, nor in every place, nor to every one, nor about everything. For to children and women especially laughter is the cause of slipping into scandal. And even to appear stern serves to keep those about us at their distance. For gravity can ward off the approaches of licentiousness by a mere look. All senseless people, to speak in a word, wine

References

"... The eighty-fifth of the Apostolical Canons gives a list of the books of the Hebrew Canon, and adds the first three books of the Maccabees and the Wisdom of Sirach; these last four are not, however, included in the Canon, though the Wisdom of Sirach is specially recommended for the instruction of the young. Again, in the Apostolical Constitutions, 6:14, 15, quotations from Sirach are given with the same formula as those from the books of the Hebrew Canon, but in the list given in 2:57 of the same work, there is no mention of any of the books of the Apocrypha ... The evidence of Clement of Alexandria is conflicting; in his Paedagogus he quotes very often from Sirach, and speaks of it as 'scripture', from which it would evidently appear that he regarded it as canonical Scripture; but, according to Eusebius, Clement reckoned Sirach among the 'Antilegomena', for in speaking of Clement's works he mentions the Stromateis, or 'Medleys', and says: 'He quotes in them passages from the disputed Scriptures, the so-called Wisdom of Solomon, for example, and of Jesus the son of Sirach, and the Epistle to the Hebrews, and those of Barnabas, Clement, and Jude ..."
R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford University Press, 1913), 299.

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 21:20 and Clement of Alexandria, The Instructor 2 5:5

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