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Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 31

1 Wakefulness that comes from riches consumes the flesh, and anxiety about it takes away sleep. 2 Wakeful anxiety will crave slumber. In a severe disease, sleep will be broken. 3 A rich man toils in gathering money together. When he rests, he is filled with his good things. 4 A poor man toils in lack of substance. When he rests, he becomes needy. 5 He who loves gold won’t be justified. He who follows destruction will himself have his fill of it. 6 Many have been given over to ruin for the sake of gold. Their destruction meets them face to face. 7 It is a stumbling block to those who sacrifice to it. Every fool will be taken by it. 8 Blessed is the rich person who is found blameless, and who doesn’t go after gold.⁠ 9 Who is he, that we may call him blessed? For he has done wonderful things among his people.⁠ 10 Who has been tried by it, and found perfect? Then let him boast. Who has had the power to transgress, and has not transgressed? And to do evil, and has not done it? 11 His prosperity will be made sure. The congregation will proclaim his alms.

Food, Wine, and Banquets

12 Do you sit at a great table? Don’t be greedy there. Don’t say, “There is a lot of food on it!” 13 Remember that a greedy eye is a wicked thing. What has been created more greedy than an eye? Therefore it sheds tears from every face. 14 Don’t stretch your hand wherever it looks. Don’t thrust yourself with it into the dish. 15 Consider your neighbor’s feelings by your own.⁠ Be discreet in every point.⁠ 16 Eat like a human being those things which are set before you. Don’t eat greedily, lest you be hated.⁠ 17 Be first to stop for manners’ sake. Don’t be insatiable, lest you offend. 18 And if you sit among many, Don’t reach out your hand before them. 19 How sufficient to a well-mannered man is a very little. He doesn’t breathe heavily in his bed. 20 Healthy sleep comes from moderate eating.⁠ He rises early, and his wits are with him. The pain of wakefulness, colic, and griping are with an insatiable man.⁠ 21 And if you have been forced to eat, rise up in the middle of it, and you shall have rest. 22 Hear me, my son, and don’t despise me, and in the end you will appreciate my words. In all your works be skillful, and no disease will come to you. 23 People bless him who is liberal with his food. The testimony of his excellence will be believed. 24 The city will murmur at him who is a stingy with his food. The testimony of his stinginess will be accurate. 25 Don’t show yourself valiant in wine, for wine has destroyed many.⁠ 26 The furnace tests the temper of steel by dipping; so does wine test hearts in the quarreling of the proud. 27 Wine is as good as life to men, if you drink it in moderation.⁠ What life is there to a man who is without wine? It has been created to make men glad. 28 Wine drunk in season and in moderation is joy of heart and gladness of soul: 29 Wine drunk excessively is bitterness of soul, with provocation and conflict.⁠ 30 Drunkenness increases the rage of a fool to his hurt. It diminishes strength and adds wounds. 31 Don’t rebuke your neighbor at a banquet of wine. Don’t despise him in his mirth. Don’t speak a word of reproach to him.⁠ Don’t distress him by making demands of him.

Texts in conversation

Compare Sirach 31:15 and Matthew 7:12

Deuterocanon · New Testament

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Summary

Sirach says to judge a neighbor’s feelings as your own, and Matthew teaches doing for others what you would want in return. Both express the Golden Rule found throughout Jewish and other cultures and show how empathy shapes a good life.

Passages

Sirach 31:15

Deuterocanon · Ben Sira, Ecclesiasticus
13 Remember that a greedy eye is a wicked thing. What has been created more greedy than an eye? Therefore it sheds tears from every face. 14 Don’t stretch your hand wherever it looks. Don’t thrust yourself with it into the dish. 15 Consider your neighbor’s feelings by your own. Be discreet in every point. 16 Eat like a human being those things which are set before you. Don’t eat greedily, lest you be hated. 17 Be first to stop for manners’ sake. Don’t be insatiable, lest you offend. 18 And if you sit among many, Don’t reach out your hand before them.
195–180 BCE (scholarly estimate) Read in Sirach

Matthew 7:12

New Testament
7 “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 9 Is there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 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.
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), #18 (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 31:15 and Matthew 7:12

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