Go to Related Reading
About this book

Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 22

1 A slothful man is compared to a stone that is defiled. Everyone will hiss at him in his disgrace. 2 A slothful man is compared to the filth of a dunghill. Anyone who picks it up will shake it out of his hand. 3 An undisciplined child is a disgrace to his father, and a foolish daughter is born to his loss. 4 A prudent daughter will inherit a husband of her own. She who brings shame is the grief of her father. 5 She who is arrogant brings shame on father and husband. She will be despised by both of them. 6 Ill-timed conversation is like music in mourning, but whipping and correction are wisdom in every season.⁠ 9 He who teaches a fool is like one who glues potsherds together, even like one who wakes a sleeper out of a deep sleep.⁠ 10 He who teaches a fool is as one who teaches a man who slumbers. In the end he will say, “What is it?” 11 Weep for the dead, for he lacks light. Weep for a fool, for he lacks understanding. Weep more sweetly for the dead, because he has found rest, but the life of the fool is worse than death. 12 Mourning for the dead lasts seven days, but for a fool and an ungodly man, it lasts all the days of his life. 13 Don’t talk much with a foolish man, and don’t go to one who has no understanding. Beware of him, lest you have trouble and be defiled in his onslaught. Turn away from him, and you will find rest, and you won’t be wearied in his madness. 14 What would be heavier than lead? What is its name, but “Fool”? 15 Sand, salt, and a mass of iron is easier to bear than a man without understanding. 16 Timber fastened and bound into a building will not be released with shaking. So a heart established in due season on well advised counsel will not be afraid. 17 A heart settled upon a thoughtful understanding is as an ornament of plaster on a polished wall. 18 Fences set on a high place will not stand against the wind; so a fearful heart in the imagination of a fool will not stand against any fear.

The Preservation of Friendship

19 He who pricks the eye will make tears fall. He who pricks the heart makes it show feeling. 20 Whoever casts a stone at birds scares them away. He who insults a friend will dissolve friendship. 21 If you have drawn a sword against a friend, don’t despair, for there may be a way back. 22 If you have opened your mouth against a friend, don’t be afraid, for there may be reconciliation, unless it is for insulting, arrogance, disclosing of a secret, or a treacherous blow— for these things any friend will flee.⁠ 23 Gain trust with your neighbor in his poverty, that in his prosperity you may have gladness. Stay steadfast to him in the time of his affliction, that you may be heir with him in his inheritance. 24 Before fire is the vapor and smoke of a furnace, so insults precede bloodshed. 25 I won’t be ashamed to shelter a friend. I won’t hide myself from his face.⁠ 26 If any evil happens to me because of him, everyone who hears it will beware of him.⁠

Prayer and Counsel About Sin

27 Who will set a watch over my mouth, and a seal of shrewdness upon my lips, that I may not fall from it, and that my tongue may not destroy me?

Texts in conversation

Compare Sirach 22:22 and John Chrysostom, Homily 40 on Acts

Deuterocanon · Early Christian

Share:

Summary

The Christian theologian John Chrysostom uses Sirach as an authoritative source for teaching when he repeats its views about reconciliation and the fragility of friendship, incorporating it into Christian tradition.

Passages

Sirach 22:22

Deuterocanon · Ben Sira, Ecclesiasticus
21 If you have drawn a sword against a friend, don’t despair, for there may be a way back. 22 If you have opened your mouth against a friend, don’t be afraid, for there may be reconciliation, unless it is for insulting, arrogance, disclosing of a secret, or a treacherous blow— for these things any friend will flee. 23 Gain trust with your neighbor in his poverty, that in his prosperity you may have gladness. Stay steadfast to him in the time of his affliction, that you may be heir with him in his inheritance. 24 Before fire is the vapor and smoke of a furnace, so insults precede bloodshed. 25 I won’t be ashamed to shelter a friend. I won’t hide myself from his face.
195–180 BCE (scholarly estimate) Read in Sirach

John Chrysostom, Homily 40 on Acts

Early Christian
First, let us put away the things that destroy love, and then we will establish it. Let no one be resentful or envious, no one rejoice in (others') misfortunes. These things obstruct love; the things that create it are of the opposite kind. It is not enough to remove the obstacles: the things that establish love must also be present. Now Sirach tells us the things that are destructive (of friendship), and does not go on to speak of the things that bring people together. Reproach, he says, and revealing a secret, and a treacherous wound. (cf. Ecclus. 22, 27.) In speaking of the people of those times, such things could well be mentioned, since they were guided by the flesh; but in our case, God forbid that they should (even) be mentioned. We do not draw our appeals to you from these things, but from the others. For us, nothing is good without friendship. Let there be countless good things—wealth, luxury—but what benefit are they without friendship? No possession equals it, even in this life, just as nothing is worse than people hating (us).
387–400 CE (scholarly estimate) Read in John Chrysostom, Homily 40 on Acts

References

"... The golden age of Greek patristic literature, that is, the fourth and fifth centuries, are no exception as far as the popularity of Sirach. Besides John Chrysostom, nearly all of the most prominent authors of this period cite from Sirach, including, inter alia, Clement of Alexandria, Ambrose, and Augustine. Clement of Alexandria even believed that Sirach had influenced the Greek philosopher Heraclitus (Stromata 2:5). Sirach was also popular with authors such as Tertullian, Origen and Cyprian. Jerome, however, rejected the canonical status of Sirach. The first full commentary on Sirach was only completed in the ninth century by Rabanus Maurus. The citations in John’s homilies are often sporadic proof-texts. But what is interesting is the constant repetition of certain citations, citations that seem to have remained in John’s memory. The homilies on the books of the New Testament come in the guise of a sermonic commentary, with verse-by-verse expositions. But inside these expositions one finds many other citations which were probably quoted from memory and not necessarily from a text. It is therefore problematic to speculate from which text or version a citation originates, since John probably memorized many Sirachic proverbs during his monastic retreat or ministerial period. This obviously does not rule out the possibility that John probably had a written text at his disposal (which he may have read for study and devotion). Some proverbs are cited or alluded to more often than others. The more popular citations, which occur frequently in the homilies, are Sirach 1:22; 5:6; and 18:16-17. Other citations occurring more than once include Sirach 2:4; 3:30; 4:8; 9:9, 13, 15; 10:9, 12-13; 11:3; 13:15; 15:9; 16:3, 12; 18:30; 19:10-11; 21:2; 23:10, 17; 28:3; and 34:23. There are a total of 65 individual verses cited from Sirach in John’s New Testament homilies, only slightly fewer than the 77 verses cited from Proverbs ..."
Chris de Wet, “John Chrysostom's Use of the Book of Sirach in His Homilies on the New Testament,” (2010): 1–6.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Tags

Your feedback

Sirach 22:22 and John Chrysostom, Homily 40 on Acts

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library