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Sirach

Ben Sira, Ecclesiasticus

About this book

Faithfulness and Thoughtful Speech

Chapter 33

1 No evil will happen to him who fears the Lord, but in trials again and again he will deliver him.⁠ 2 A wise man will not hate the law, but he who is a hypocrite about it is like a boat in a storm. 3 A man of understanding will put his trust in the law. And the law is faithful to him, as when one asks a divine oracle.⁠ 4 Prepare your speech, and so you will be heard. Bind up instruction, and make your answer. 5 The heart of a fool is like a cartwheel. His thoughts are like a rolling axle. A stallion horse is like a mocking friend. 6 He neighs under everyone who sits on him.⁠

God’s Ordering of Days and People

7 Why is one day better than another, when all the light of every day in the year is from the sun? 8 They were distinguished by the Lord’s knowledge, and he varied seasons and feasts. 9 Some of them he exalted and made holy, and some of them he has made ordinary days. 10 And all men are from the ground. Adam was created from dust. 11 In the abundance of his knowledge the Lord distinguished them, and made their ways different. 12 Some of them he blessed and exalted, and some of them he made holy and brought near to himself. Some of them he cursed and brought low, and overthrew them from their place.⁠ 13 Just as clay is in a potter’s hand and all his ways follow his pleasure, people are in the hand of their Maker, who gives to them according to his judgment. 14 Good is the opposite of evil, and life is the opposite of death, so the sinner is the opposite of the godly.⁠ 15 Look at all the works of the Most High like this. They come in pairs, one against another.

The Teacher’s Work

16 I was the last on watch, like one who gleans after the grape gatherers. 17 By the Lord’s blessing I arrived before them, and filled my winepress like one who gathers grapes. 18 Consider that I did not work for myself alone, but for all those who seek instruction.

Keeping Control of One’s Property

19 Listen to me, you important men of the people, and listen with your ears, you rulers of the congregation. 20 To son and wife, to brother and friend, don’t give power over yourself while you live, and don’t give your possessions to another, so that you do not regret it and have to ask for them. 21 While you still live and breath is in you, don’t give yourself over to anybody. 22 For it is better that your children should ask from you than that you should rely on the hands of your children.⁠ 23 Excel in all your works. Don’t bring a stain on your honor. 24 On the day your life draws to an end, at the time of death, distribute your inheritance.

The Treatment of Servants

25 Animal feed, a stick, and burdens are for a donkey. Bread, discipline, and work are for a servant. 26 Set your slave to work, and you will find rest. Leave his hands idle, and he will seek freedom. 27 Yoke and whip will bend the neck. For an evil slave there are racks and tortures. 28 Send him to work, so that he is not idle, 29 for idleness teaches much bad behavior. 30 Set him to work, as is appropriate for him. If he doesn’t obey, make his shackles heavy. Don’t be excessive toward anyone. Do nothing unjust. 31 If you have a slave, treat him like yourself,⁠ because you have bought him with blood. If you have a slave, treat him like yourself. For like your own soul, you will need him.⁠ 32 If you treat him badly, and he departs and runs away, 33 which way will you go to look for him?

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Texts in conversation

Compare Aristotle, Nicomachean Ethics 8:31 and Jesus Ben Sira, Sirach 33:31

Classical · Deuterocanon

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Summary

The Greek philosopher Aristotle calls a slave a living tool who can be a friend only as a man. In Sirach, both ideas are presented, where a disobedient slave is chained, but a master should treat his slave as a brother so he won't run away.

Passages

Aristotle, Nicomachean Ethics 8:31

Classical
But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
350–325 BCE (scholarly estimate) Read in Aristotle, Nicomachean Ethics

Jesus Ben Sira, Sirach 33:31

Deuterocanon · Ben Sira, Ecclesiasticus
29 for idleness teaches much bad behavior. 30 Set him to work, as is appropriate for him.
If he doesn’t obey, make his shackles heavy.
Don’t be excessive toward anyone.
Do nothing unjust.
31 If you have a slave, treat him like yourself,
because you have bought him with blood. If you have a slave, treat him like yourself.
For like your own soul, you will need him.
32 If you treat him badly,
and he departs and runs away,
33 which way will you go to look for him?
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

References

“... This legacy of ambiguity continued into the Greco-Roman era. Ben Sira’s instructions during the early second-century BCE evince a decided cynicism toward slaves that is consistent with scriptural proverbs, which state that slaves do not respond to verbal discipline (Prov. 29:19) and that pampered slaves will become ungrateful (29:21). For Ben Sira, there exists no tension between his advice to treat slaves well and to torture recalcitrant slaves. Further, a slave should be treated “like a brother,” not for the sake of altruism, but because of the cost and productivity of a slave – and the difficulty of tracking down a runaway (Sir. 33:25–33). Nor do Greek and Roman thinkers provide the logic of liberation. On the contrary, Aristotle delivers the ideological foundation for slavery with his discussion of “natural slavery” (Politics, 1) ...”
John R. Levison, “Paul’s Letter to Philemon,” in The Blackwell Companion to the New Testament, ed. David Edward Aune, The Blackwell Companions to Religion (Chichester: Wiley-Blackwell, 2010), 527.

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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Aristotle, Nicomachean Ethics 8:31 and Jesus Ben Sira, Sirach 33:31

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