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Sirach

Ben Sira, Ecclesiasticus

About this book

Presumption, Speech, and Self-Control

Chapter 5

1 Don’t set your heart upon your goods. Don’t say, “They are sufficient for me.” 2 Don’t follow your own mind and your strength to walk in the desires of your heart.⁠ 3 Don’t say, “Who will have dominion over me?” for the Lord will surely take vengeance on you. 4 Don’t say, “I sinned, and what happened to me?” for the Lord is patient.⁠ 5 Don’t be so confident of atonement that you add sin upon sins. 6 Don’t say, “His compassion is great. He will be pacified for the multitude of my sins,” for mercy and wrath are with him, and his indignation will rest on sinners. 7 Don’t wait to turn to the Lord. Don’t put off from day to day;⁠ for suddenly the wrath of the Lord will come on you, and you will perish in the time of vengeance. 8 Don’t set your heart upon unrighteous gains, for you will profit nothing in the day of calamity.⁠ 9 Don’t winnow with every wind. Don’t walk in every path. This is what the sinner who has a double tongue does. 10 Be steadfast in your understanding. Let your speech be consistent. 11 Be swift to hear and answer with patience.⁠ 12 If you have understanding, answer your neighbor; but if not, put your hand over your mouth.⁠ 13 Glory and dishonor is in talk. A man’s tongue may be his downfall.⁠ 14 Don’t be called a whisperer. Don’t lie in wait with your tongue; for shame is on the thief, and an evil condemnation is on him who has a double tongue.⁠ 15 Don’t be ignorant in a great or small matter.

Texts in conversation

Compare 1 Enoch 63:10 and Sirach 5:8

Pseudepigrapha, Apocalypses · Deuterocanon

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Summary

Sirach 5 and 1 Enoch 63 depict wealth as ultimately useless in the face of judgment, emphasizing its inability to provide security. Both texts draw on a common skeptical attitude towards wealth found in Israel's wisdom traditions.

Passages

1 Enoch 63:10

Pseudepigrapha, Apocalypses
8 And on the day of our suffering and tribulation, He does not save us, and we find no time to confess that our Lord is true in all His works, and in His judgments and His justice, and His judgments show no favoritism. 9 And we perish from before His face because of our deeds, and all our sins are accounted in righteousness.' 10 Now they shall say to themselves: 'Our souls are full of illegitimate gain, but it does not prevent us from descending into the depths of Sheol.' 11 After that, their faces shall be filled with darkness and shame before that Son of Man, and they shall be expelled from His presence, and the sword shall remain before His face among them.
300 BCE – 100 CE (scholarly estimate) Read in 1 Enoch

Sirach 5:8

Deuterocanon · Ben Sira, Ecclesiasticus
6 Don’t say, “His compassion is great. He will be pacified for the multitude of my sins,” for mercy and wrath are with him, and his indignation will rest on sinners. 7 Don’t wait to turn to the Lord. Don’t put off from day to day; for suddenly the wrath of the Lord will come on you, and you will perish in the time of vengeance. 8 Don’t set your heart upon unrighteous gains, for you will profit nothing in the day of calamity. 9 Don’t winnow with every wind. Don’t walk in every path. This is what the sinner who has a double tongue does. 10 Be steadfast in your understanding. Let your speech be consistent.
195–180 BCE (scholarly estimate) Read in Sirach

References

"... it is improbable that Luke would have addressed a word with such narrow application to disciples. Moreover, his reference to the failure of mammon indicates that all wealth is regarded as 'mammon of unrighteousness' (compare Sirach 5:8; 1 Enoch 63:10). A second view regards 'mammon of unrighteousness' as expressing the essential evilness of possessions. Thus Herbert Braun infers: 'The third gospel understands possessions as something fundamentally evil which must be given up in view of the approaching judgment.' This interpretation falls foul of the fact that of all the evangelists Luke is the only one who indicates a positive appreciation of the constructive role which possessions can play, The point of the parable of the unjust steward does not lie in urging disciples to flee possessions, but in persuading them to use them wisely and constructively in the light of their eventual 'failure.' They are called upon to be 'faithful with unrighteous mammon,' an odd turn of phrase if what Luke means is that possessions are to be shunned as inherently evil. He obviously intends that the poor are to be advantaged by the reception of alms, and is proud of the early church's achievement in abolishing want. The leaders of the early church are not pictured abandoning wealth, but carefully administering it for the good of the community. Others have suggested that possessions are characterized as 'unrighteous' because of their tendency to corrupt, or because they are so often tainted with unrighteousness through their acquisition and use or because of their idol-like potential ..."
David Peter Seccombe, The Poor and Their Possessions: Possessions and the Poor in Luke-Acts (Eugene, OR: Wipf & Stock, 2022), 169.

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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1 Enoch 63:10 and Sirach 5:8

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