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Sirach

Ben Sira, Ecclesiasticus

About this book

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 21:10 and Matthew 7:13

Deuterocanon · New Testament

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Summary

Sirach and Matthew follow the “two ways” tradition from Deuteronomy, where obedience brings life and disobedience brings ruin. Both use the image of a path, and Jesus’ picture of a deceptively wide gate echoes Sirach’s deceptively smooth road.

Passages

Sirach 21:10

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

Matthew 7:13

New Testament
11 If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12 In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets. 13 “Enter through the narrow gate because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 14 How narrow is the gate and difficult the way that leads to life, and there are few who find it! 15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.
70–90 CE (scholarly estimate) Read in Matthew

References

"... There can be no doubt that the JOURNEY metaphor in the religious context of the Bible draws a clear, dichotomous distinction between two ways of life, the good, moral life on the one hand versus the bad, immoral life on the other hand. This dichotomy runs through all the detailed aspects of the metaphorical model. Thus, following the introduction of the two general kinds of journey, we will look at the two sorts of paths and the two kinds of travelers involved. Finally, we will come to God's role in the metaphorical scenario, which also comprises two basically different attitudes and ways of acting. After this analysis of metaphors from the Old Testament, we will take a short look at some interesting reflections of these in examples from the New Testament ... The most important structural metaphor in the model investigated is a specification of the simple LIFE IS A JOURNEY metaphor. The result is a clear moral imperative: LEADING A MORAL LIFE IS MAKING A JOURNEY ON GOD'S WAY ... (The source of each example presented in this paper is provided by giving the biblical book plus the standard verse number ... Deuteronomy 5:33; Deuteronomy 11:28; Proverbs 16:25; Psalm 119:32; Jeremiah 18:15; Proverbs 5:21; Matthew 7:13; Sirach 21:10) ..."
Olaf Jäkel, Hypotheses Revisited: The Cognitive Theory of Metaphor Applied to Religious Texts (metaphorik.de, 2002), 20–42.
"... 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 21:10 and Matthew 7:13

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