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Sirach

Ben Sira, Ecclesiasticus

About this book

The Joys and Miseries of Life

Chapter 40

1 Great toil is created for every man. A heavy yoke is upon the sons of Adam, from the day of their coming forth from their mother’s womb, until the day for their burial in the mother of all things.⁠ 2 The expectation of things to come, and the day of death, trouble their thoughts, and cause fear in their hearts. 3 From him who sits on a throne of glory, even to him who is humbled in earth and ashes, 4 from him who wears purple and a crown, even to him who is clothed in burlap, 5 there is wrath, jealousy, trouble, unrest, fear of death, anger, and strife. In the time of rest upon his bed, his night sleep changes his knowledge. 6 He gets little or no rest, and afterward in his sleep, as in a day of keeping watch, he is troubled in the vision of his heart, as one who has escaped from the front of battle. 7 In the very time of his deliverance, he awakens, and marvels that the fear is nothing. 8 To all creatures, human and animal, and upon sinners sevenfold more, 9 come death, bloodshed, strife, sword, calamities, famine, suffering, and plague. 10 All these things were created for the wicked, and because of them the flood came. 11 All things that are of the earth turn to the earth again. All things that are of the waters return into the sea.⁠ 12 All bribery and injustice will be blotted out. Good faith will stand forever. 13 The goods of the unjust will be dried up like a river, and like a great thunder in rain will go off in noise. 14 In opening his hands, a man will be made glad; so lawbreakers will utterly fail. 15 The children of the ungodly won’t grow many branches, and are as unhealthy roots on a sheer rock.⁠ 16 The reeds by every water or river bank will be plucked up before all grass. 17 Kindness is like a garden of blessings. Almsgiving endures forever. 18 The life of one who labors and is content will be made sweet. He who finds a treasure is better than both. 19 Children and the building of a city establish a name. A blameless wife is better than both. 20 Wine and music rejoice the heart. The love of wisdom is better than both. 21 The pipe and the lute make pleasant melody. A pleasant tongue is better than both. 22 Your eye desires grace and beauty, but the green shoots of grain more than both. 23 A friend and a companion is always welcome, and a wife with her husband is better than both. 24 Relatives and helpers are for a time of affliction, but almsgiving rescues better than both. 25 Gold and silver will make the foot stand sure, and counsel is esteemed better than both. 26 Riches and strength will lift up the heart. The fear of the Lord is better than both. There is nothing lacking in the fear of the Lord. In it, there is no need to seek help. 27 The fear of the Lord is like a garden of blessing and covers a man more than any glory. 28 My son, don’t lead a beggar’s life. It is better to die than to beg. 29 A man who looks to the table of another, his life is not to be considered a life. He will pollute his soul with another person’s food, but a wise and well-instructed person will beware of that. 30 Begging will be sweet in the mouth of the shameless, but it kindles a fire in his belly.

Texts in conversation

Compare Sirach 40:15 and Matthew 13:3

Deuterocanon · New Testament

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Summary

Sirach compares the children of the unrighteous to plants with weak roots, symbolizing their instability. In Matthew 13, Jesus uses a similar image in the parable of seeds that fall on rocky ground and fail to grow.

Passages

Sirach 40:15

Deuterocanon · Ben Sira, Ecclesiasticus
12 All bribery and injustice will be blotted out. Good faith will stand forever. 13 The goods of the unjust will be dried up like a river, and like a great thunder in rain will go off in noise. 14 In opening his hands, a man will be made glad; so lawbreakers will utterly fail. 15 The children of the ungodly won’t grow many branches, and are as unhealthy roots on a sheer rock. 16 The reeds by every water or river bank will be plucked up before all grass. 17 Kindness is like a garden of blessings. Almsgiving endures forever.
195–180 BCE (scholarly estimate) Read in Sirach

Matthew 13:3

New Testament
3 He told them many things in parables, saying: “Listen! A sower went out to sow. 4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. 5 Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep. 6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 7 Other seeds fell among the thorns, and they grew up and choked them. 8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 9 The one who has ears had better listen!”
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 40:15 and Matthew 13:3

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