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Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 20

1 There is a reproof that is not timely; and there is a person who is wise enough to keep silent. 2 How good is it to reprove, rather than to be angry. 3 He who confesses will be kept back from harm. 4 As is the lust of a eunuch to deflower a virgin, so is he who executes judgments with violence. 5 There is one who keeps silent and is found wise; and there is one who is hated for his much talk.⁠ 6 There is one who keeps silent, for he has no answer to make; And there is one who keeps silent, knowing when to speak. 7 A wise man will be silent until his time has come, but the braggart and fool will miss his time.⁠ 8 He who uses many words will be abhorred.⁠ He who takes authority for himself will be hated in it.⁠ 9 There is a prosperity that a man finds in misfortunes; and there is a gain that turns to loss. 10 There is a gift that will not profit you; and there is a gift that pays back double. 11 There are losses because of glory; and there is one who has lifted up his head from a low estate. 12 There is one who buys much for a little, and pays for it again sevenfold. 13 He who is wise in words will make himself beloved; but the pleasantries of fools will be wasted. 14 The gift of a fool will not profit you, for he looks for repayment many times instead of one. 15 He will give little and insult much. He will open his mouth like a crier. Today he will lend, and tomorrow he will ask for it back. Such a one is a hateful man. 16 The fool will say, “I have no friend, and I have no thanks for my good deeds. Those who eat my bread have an evil tongue.” 17 How often, and of how many, will he be laughed to scorn! 18 A slip on a pavement is better than a slip with the tongue. So the fall of the wicked will come speedily. 19 A man without grace is a tale out of season. It will be continually in the mouth of the ignorant.⁠ 20 A parable from a fool’s mouth will be rejected; for he won’t tell it at the proper time. 21 There is one who is hindered from sinning through lack. When he rests, he will not be troubled. 22 There is one who destroys his soul through bashfulness. By a foolish expression, he will destroy it. 23 There is one who for bashfulness makes promises to his friend; and he makes him his enemy for nothing. 24 A lie is an ugly blot on a person. It will be continually in the mouth of the ignorant. 25 A thief is better than a man who is continually lying, but they both will inherit destruction. 26 The destination of a liar is dishonor. His shame is with him continually. 27 He who is wise in words will advance himself. And one who is prudent will please great men. 28 He who tills his land will raise his harvest high. He who pleases great men will get pardon for iniquity. 29 Favors and gifts blind the eyes of the wise, and as a muzzle on the mouth, turn away reproofs. 30 Wisdom that is hidden,⁠ and treasure that is out of sight— what profit is in either of them? 31 Better is a man who hides his folly than a man who hides his wisdom.

Texts in conversation

Compare Sirach 20:30 and Matthew 13:44

Deuterocanon · New Testament

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Summary

Sirach compares hidden wisdom to buried treasure, questioning the value of what remains hidden. Matthew shows Jesus using this image in the parable of treasure buried in a field, where its discovery changes everything.

Passages

Sirach 20:30

Deuterocanon · Ben Sira, Ecclesiasticus
27 He who is wise in words will advance himself. And one who is prudent will please great men. 28 He who tills his land will raise his harvest high. He who pleases great men will get pardon for iniquity. 29 Favors and gifts blind the eyes of the wise, and as a muzzle on the mouth, turn away reproofs. 30 Wisdom that is hidden, and treasure that is out of sight— what profit is in either of them? 31 Better is a man who hides his folly than a man who hides his wisdom.
195–180 BCE (scholarly estimate) Read in Sirach

Matthew 13:44

New Testament
44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he found a pearl of great value, he went out and sold everything he had and bought it. 47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 51 “Have you understood all these things?” They replied, “Yes.” 52 Then he said to them, “Therefore every expert in the law who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
70–90 CE (scholarly estimate) Read in Matthew

References

"... There are some intriguing features about Matthew’s use of Sirach: Most of these parallels are unique to Matthew among the gospels. Included here are the structuring of the beatitudes (5:3–12), the makarism concerning those who mourn (5:4), the antithesis against adultery (5:27–28), the warning against prayers that use empty phrases (6:7), warnings against laying up treasure on earth (6:19–24), advice about judging good from bad fruit (7:16), the allusions to Elijah (11:14) and (17:11), Jesus’ teaching concerning the heavy yoke (11:28–30), the parable of the treasure hidden in the field (13:44), the warning that the son of man will repay grievances (16:27), and the separation of the sheep and goats (25:34–40). In other words, these texts and themes are singular to the Matthean mindset and thus are not typical of the remaining evangelists. (2) The vast majority of these usages are related to the topic of wisdom and instruction, a theme naturally derived from Sirach that clearly adds to Matthew’s standing as a gospel focused on teachings and contemplative sayings. But these lessons are not simply sapiential in orientation. In many cases they are associated with eschatological concerns, as with those parallels that appear (6:14), (6:20), (11:14), (16:27), (17:11), and (25:34–40). Thus, regardless of whether Jesus of Nazareth was actually concerned for a futuristic eschatology, Matthew finds within the materials of Sirach a working source by which to portray his teachings as such ..."
Clayton N. Jefford, “The Wisdom of Sirach and the Glue of the Matthew–Didache Tradition,” in Intertextuality in the Second Century, ed. D. Jeffrey Bingham and Clayton N. Jefford, BAC 11 (Leiden: Brill, 2016), 8–23.

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 20:30 and Matthew 13:44

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