Go to Related Reading
About this book

Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 37

1 Every friend will say, “I also am his friend”; but there is a friend which is only a friend in name. 2 Isn’t there a grief in it even to death when a companion and friend is turned into an enemy?⁠ 3 O wicked imagination, why were you formed to cover the dry land with deceit? 4 There is a companion who rejoices in the gladness of a friend, but in time of affliction will be against him.⁠ 5 There is a companion who for the belly’s sake labors with his friend, yet in the face of battle will carry his buckler. 6 Don’t forget a friend in your soul. Don’t be unmindful of him in your riches. 7 Every counselor extols counsel, but some give counsel in their own interest. 8 Let your soul beware of a counselor, and know in advance what is his interest (for he will take counsel for himself), lest he cast the lot against you, 9 and say to you, “Your way is good.” Then he will stand near you, to see what will happen to you. 10 Don’t take counsel with one who looks askance at you. Hide your counsel from those who are jealous of you. 11 Don’t consult with a woman about her rival, with a coward about war, with a merchant about business, with a buyer about selling, with an envious man about thankfulness, with an unmerciful man about kindliness, with a sluggard about any kind of work, with a hired worker in your house about finishing his work, or with an idle servant about much business. Pay no attention to these in any matter of counsel. 12 But rather be continually with a godly man, whom you know to be a keeper of the commandments, who in his soul is as your own soul, and who will grieve with you, if you fail. 13 Make the counsel of your heart stand, for there is no one more faithful to you than it. 14 For a man’s soul is sometimes inclined to inform him better than seven watchmen who sit on high on a watch-tower. 15 Above all this ask the Most High that he may direct your way in truth.

Wisdom, Speech, and Moderation

16 Let reason be the beginning of every work. Let counsel go before every action. 17 As a token of the changing of the heart, 18 four kinds of things rise up: good and evil, life and death. That which rules over them continually is the tongue.⁠ 19 There is one who is clever and the instructor of many, and yet is unprofitable to his own soul. 20 There is one who is subtle in words, and is hated. He will be destitute of all food. 21 For grace was not given to him from the Lord, because he is deprived of all wisdom. 22 There is one who is wise to his own soul; and the fruits of his understanding are trustworthy in the mouth. 23 A wise man will instruct his own people. The fruits of his understanding are trustworthy. 24 A wise man will be filled with blessing. All those who see him will call him happy. 25 The life of a man is counted by days. The days of Israel are innumerable. 26 The wise man will inherit confidence among his people. His name will live forever. 27 My son, test your soul in your life. See what is evil for it, and don’t give in to it.⁠ 28 For not all things are profitable for all men. Not every soul has pleasure in everything. 29 Don’t be insatiable in any luxury. Don’t be greedy in the things that you eat. 30 For overeating brings disease, and gluttony causes nausea. 31 Because of gluttony, many have perished, but he who takes heed shall prolong his life.

Texts in conversation

Compare Sirach 37:2 and Matthew 26:38

Deuterocanon · New Testament

Share:

Summary

Matthew’s description of Jesus’ anguish in Gethsemane as he is abandoned is similar to Sirach’s lament over false friendship. Sirach describes the grief of betrayal as equal to death, a sorrow that is mirrored in Jesus’ experience.

Passages

Sirach 37:2

Deuterocanon · Ben Sira, Ecclesiasticus
1 Every friend will say, “I also am his friend”; but there is a friend which is only a friend in name. 2 Isn’t there a grief in it even to death when a companion and friend is turned into an enemy? 3 O wicked imagination, why were you formed to cover the dry land with deceit? 4 There is a companion who rejoices in the gladness of a friend, but in time of affliction will be against him.
195–180 BCE (scholarly estimate) Read in Sirach

Matthew 26:38

New Testament
36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee, and he became anguished and distressed. 38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 39 Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will.” 40 Then he came to the disciples and found them sleeping. He said to Peter, “So, couldn’t you stay awake with me for one hour?
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.

Your feedback

Sirach 37:2 and Matthew 26:38

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library