Sirach 1:1–23:28

Sirach 1:1–4:10

Wisdom is mysterious and elusive. In every age, thinkers have pursued her by seeking answers to perennial questions: What is wisdom? Where is she found? How does one attain her? The ancient Greek philosopher Aristotle considered wisdom (sophia) to be an intellectual virtue, or “intuitive reason combined with scientific knowledge.”Aristotle, Nicomachean Ethics 6.7 (1141a), in The Works of Aristotle, vol. 9, ed. W. D. Ross (Oxford: Clarendon, 1925). He distinguished sophia from practical wisdom or prudence (phronēsis), which gives man the ability to “deliberate well about what is good and expedient for himself.”Aristotle, Nicomachean Ethics 6.5 (1140a; Ross, Works of Aristotle). Biblical wisdom includes both these intellectual and practical aspects. We have defined it above as “the practical knowledge and skills necessary to live a good and successful life in accordance with God’s purpose” (p. 25). Sirach 1 introduces the intellectual and practical dimensions of wisdom: wisdom is a divine gift that only God knows and possesses (1:1–10), which he grants not primarily to the intellectually gifted but “to those who love him” (1:10). Ben Sira then outlines the practical first steps toward attaining wisdom: she is found by fearing the Lord; avoiding unrighteous anger, pride, and hypocrisy; and keeping God’s commandments (1:11–30). A first collection of practical tips follows on how to live wisely: Wisdom seekers must trust God and remain steadfast in the midst of trials and temptations (2:1–18). They must honor their father and mother (3:1–16), humble themselves and avoid pride (3:17–31), and be generous to the poor and needy (4:1–10).

¹All wisdom comes from the Lord

and is with him for ever.
²The sand of the sea, the drops of rain,
and the days of eternity—who can count them?
³The height of heaven, the breadth of the earth,
the abyss, and wisdom—who can search them out?
⁴Wisdom was created before all things,
and prudent understanding from eternity.
⁵The source of wisdom is God’s word in the highest heaven,
and her ways are the eternal commandments.
⁶The root of wisdom—to whom has it been revealed?
Her clever devices—who knows them?
⁷The knowledge of wisdom—to whom was it manifested?
And her abundant experience—who has understood it?
⁸There is One who is wise, the Creator of all,The biblical text in italics is the text of the RSV-2CE deriving specifically from the Latin Vulgate (also found in the older Douay-Rheims translation but absent from most other English versions).
the King greatly to be feared, sitting upon his throne, and ruling as God.
⁹The Lord himself created wisdom in the holy spirit;
he saw her and apportioned her,
he poured her out upon all his works.
¹⁰She dwells with all flesh according to his gift,
and he supplied her to those who love him.

OT: Job 12:13; 28:12–28; Prov 2:6; 8:22–23
NT: John 1:1–2; James 1:5; 3:13–18
Catechism: wisdom, gift of the Holy Spirit, 1831; moral law, work of divine wisdom, 1950, 1978

[1:1]

Ben Sira begins with a poem on wisdom’s origins. Wisdom is not only an intellectual virtue but also a divine gift: since all wisdom comes from the Lord, only God truly knows her and can bestow her upon others (1 Kings 3:9; Wis 9:1–4). For Ben Sira, this rules out the possibility of attaining a type of “secular wisdom” divorced from faith in God. Catholic tradition similarly distinguishes between wisdom as an intellectual virtue and wisdom as a gift of the Holy Spirit (see the sidebar “From Natural to Divine Wisdom,” p. 53). That wisdom remains with the Lord for ever implies that she will endure until the end of time. Having been created by God (1:4, 9), she has a beginning but will never have an end.

[1:2–3]

Two sets of rhetorical questions and metaphors describe the vast realm of wisdom: as no one can count the sand of the sea, the drops of rain, and the days of eternity, no one except God can measure wisdom’s scope. As no one can search out the height of heaven, the breadth of the earth, the abyss, no one except God can search out wisdom’s height, breadth, and depth. The realm of wisdom encompasses the entire creation.

[1:4]

Wisdom was created before all things. Christian tradition distinguishes between uncreated wisdom—the eternal Logos or “Word” who was with the Father in the beginning (Christ)—and created wisdom, the intellectual virtue that humans can acquire, which is a participation in uncreated divine wisdom. While other biblical books speak of the first kind of wisdom, identifying it with God’s creative word or intelligence (Ps 33:6; Prov 3:19), Ben Sira’s wisdom is of the latter kind. Although present at creation, she had a beginning. The Greek text of Prov 8:22 also speaks of wisdom as “created,” while the Wisdom of Solomon conceives of her as an uncreated emanation of God (Wis 7:25).

Created and Uncreated Wisdom

The New Testament teaches that Christ is the wisdom of God (1 Cor 1:24; Col 2:3). At the time of the Arian heresy in the fourth century, Arian heretics claimed that since wisdom was “created,” according to some Old Testament texts (Prov 8:22; Sir 1:4, 9; 24:3), this meant that Christ had also been created. In response, Church Fathers such as St. Hilary of Poitiers (ca. 315–67) and St. Augustine (354–430) argued that a distinction must be made between created wisdom and Christ, the uncreated wisdom of God:

There is a wisdom born before all things, and again there is a wisdom created for particular purposes. The wisdom which is from everlasting is one, the wisdom which has come into existence during the lapse of time is another.Hilary of Poitiers, On the Trinity 1.35, in J. Robert Wright, ed., Proverbs, Ecclesiastes, Song of Solomon, ACCS:OT 9 (Downers Grove, IL: InterVarsity, 2005), 67.

Wisdom was created before all things—not certainly that Wisdom that is clearly coeternal and equal to you, our God, his Father, and by whom all things were created (John 1:3) and in whom, as the Beginning, you created heaven and earth (Gen 1:1). Rather, truly, it was that wisdom that has been created, namely, the intellectual nature that, in the contemplation of light, is light. For this is called wisdom, although it is created. But as great as the difference is between the Light that enlightens and that which is enlightened, so great is the difference between the Wisdom that creates and that which has been created.Augustine, Confessions 12.15.20, in Sever J. Voicu, ed., Apocrypha, ACCS:OT 15 (Downers Grove, IL: InterVarsity, 2010), 179.

[1:5]

The source of wisdom is God’s word (Greek logos) in the highest heaven. The term logos, pointing to God’s eternal intellect and wisdom, prefigures the revelation of the eternal Logos who was with God in the beginning and became flesh in Jesus Christ (John 1:1, 14). Yet her ways, by which she is revealed in this life, are found in the eternal commandments—the precepts of the †Torah, which are frequently identified with wisdom.Sir 1:26–27; 15:1; 21:11; 24:23; 34:8; Bar 3:9; 4:1. Wisdom’s existence before creation and her identification with the Torah imply that the latter also preceded creation. Although the Torah was revealed to Israel at Mount Sinai (Exod 20), in fact the divine law existed eternally in the mind of God.Sir 1:5 is found in the longer Greek text (GII) and the Latin Vulgate (RSV-2CE, ESV-CE). The shorter Greek text (GI) omits it (RSV, NRSV, NABRE, NJB).

[1:6–7]

Four additional rhetorical questions inquire about various facets of wisdom, implying that they are inaccessible to the unaided human mind. As in 1:2–3, the implied answer is “no one but God.” The root of wisdom—the origin from which she springs—to whom has it been revealed? Ben Sira later discloses that her root is the fear of the Lord (1:20). No one knows her clever devices but God. The same is true for the knowledge of wisdom and her abundant experience. Man can partake of them only insofar as God chooses to reveal them.Sir 1:7 is found in GII and the Latin Vulgate (RSV-2CE, ESV-CE). GI omits it (RSV, NRSV, NABRE, NJB).

[1:8]

Ben Sira answers the rhetorical questions posed in 1:2–3, 6–7. Only One is truly wise—God, the Creator of all, the King (†Vulgate), because he alone truly knows and possesses wisdom. The fact that he alone is greatly to be feared points to a central theme of wisdom literature—that the fear of the Lord is the beginning of wisdom (1:14). The image of the Lord sitting upon his throne (Ps 47:8; Isa 6:1; Rev 4:9–10) demonstrates that he is ruling as God (Vulgate) over the universe.

[1:9]

Ben Sira reasserts the created nature of wisdom (1:4), adding that the Lord himself created wisdom. The Vulgate specifies that he created her in the holy spirit. The close relationship between the Lord, wisdom, and the Holy Spirit foreshadows the revelation of the Trinity—with the caveat that Jesus, the eternal Logos, is God’s uncreated wisdom. God saw her and apportioned or measured her, and like a liquid flowing everywhere, poured her out upon all his works, implying that she is present throughout all creation (Rom 1:20).

[1:10]

Wisdom dwells with all flesh. The fact that she dwells with humans hints at her human traits. God grants her to men according to his gift of grace: she is available to all but not received equally by all. The Lord supplied her especially to those who love him, as commanded to Israel in the great commandment of the †Shema (Deut 6:5). The pursuit of wisdom is not only an intellectual endeavor but a matter of the heart—a type of courtship. One must love God and wisdom to gain her and grow in her (Sir 2:15–16; 4:14; Prov 8:17; Wis 6:12).GII makes an even stronger connection between loving God and finding wisdom, adding to the end of the verse: “Love of the Lord is glorious wisdom; to those to whom he appears he apportions her, that they may see him” (NRSV footnote; compare ESV-CE footnote).

How do we become wise—is wisdom innate, †acquired, or †infused? Does wisdom increase with age or experience? Do we gain wisdom through study, or is it a gift from God? Does wisdom require faith, or can non-Christians and atheists also find wisdom? Students of wisdom are often dismayed at wisdom’s elusiveness. She seems obscure, intangible, fleeting.
The pursuit of wisdom is not limited to the Judeo-Christian tradition but is also attested in classical texts such as Confucius’s Analects, Aesop’s Fables, the Babylonian Theodicy, the Egyptian Instruction of Amenemope, and Aristotle’s Nicomachean Ethics. Given that the word “philosophy” (philo-sophia) means “love of wisdom,” one could argue that all philosophical works in some way reflect the pursuit of wisdom.

From Natural to Divine Wisdom

Christian tradition, drawing from both classical Greek philosophy and the Bible, distinguishes two types of wisdom: an †acquired intellectual virtue and an †infused gift of the Holy Spirit. On the one hand, wisdom is the greatest of the intellectual virtues and the highest form of knowledge, which judges all things, considers the Supreme Cause (God), and directs all the other intellectual virtuesThomas Aquinas, Summa Theologiae I-II q. 66 a. 5..ᵃ Because this form of wisdom is acquired by human effort, all people can attain it to some extent. On the other hand, wisdom is also an infused “spiritual gift which enables one to know the purpose and plan of God; one of the seven gifts of the Holy Spirit” (Isa 11:2Catechism, glossary.).ᵇ Only those in communion with God can possess this supernatural gift of wisdom. Pope John Paul II, drawing from St. Thomas Aquinas, explains the distinction between the two types of wisdom:

[St. Thomas perceived] the role of the Holy Spirit in the process by which knowledge matures into wisdom. . . . Aquinas was keen to show the primacy of the wisdom which is the gift of the Holy Spirit and which opens the way to a knowledge of divine realities. His theology allows us to understand what is distinctive of wisdom in its close link with faith and knowledge of the divine. This wisdom . . . presupposes faith and eventually formulates its right judgement on the basis of the truth of faith itself: “The wisdom named among the gifts of the Holy Spirit is distinct from the wisdom found among the intellectual virtues. This second wisdom is acquired through study, but the first ‘comes from on high.’ . . . This also distinguishes it from faith, since faith accepts divine truth as it is. But the gift of wisdom enables judgement according to divine truth.”John Paul II, Fides et Ratio 44 (1998); Thomas Aquinas, Summa Theologiae II-II q. 45 a. 1 ad 2.

In other words, the wisdom “from on high” (James 3:17) that is a gift of the Holy Spirit presupposes faith, which assents to divine truth, enabling the wise person to judge reality according to this divine truth. The gift of wisdom also presupposes charity and thus cannot coexist with mortal sin; it can be received only by a soul in a state of grace.Thomas Aquinas, Summa Theologiae II-II q. 45 a. 4.

a. Thomas Aquinas, Summa Theologiae I-II q. 66 a. 5.
b. Catechism, glossary.
c. John Paul II, Fides et Ratio 44 (1998); Thomas Aquinas, Summa Theologiae II-II q. 45 a. 1 ad 2.
d. Thomas Aquinas, Summa Theologiae II-II q. 45 a. 4.

These non-Christian works point toward the attainment of wisdom as an intellectual virtue, which includes the practical knowledge and skills to live a good life. Yet they cannot reach the divinely infused wisdom that is a gift of the Holy Spirit. Sirach instructs us how to obtain both: to grow in wisdom, we must (a) practice the virtue of wisdom by conforming our thoughts, words, and actions to God’s commandments; and (b) humbly ask God for the gift of wisdom, in faith and without doubting (James 1:5–6).

¹¹The fear of the Lord is glory and exultation,
and gladness and a crown of rejoicing.
¹²The fear of the Lord delights the heart,
and gives gladness and joy and long life.
¹³With him who fears the Lord it will go well at the end;

on the day of his death he will be blessed.\

¹⁴To fear the Lord is the beginning of wisdom;
she is created with the faithful in the womb.
¹⁵She made among men an eternal foundation,
and among their descendants she will be trusted.
¹⁶To fear the Lord is wisdom’s full measure;
she satisfies men with her fruits;
¹⁷she fills their whole house with desirable goods,
and their storehouses with her produce.
¹⁸The fear of the Lord is the crown of wisdom,
making peace and perfect health to flourish.
¹⁹He saw her and apportioned her;
he rained down knowledge and discerning comprehension,
and he exalted the glory of those who held her fast.
²⁰To fear the Lord is the root of wisdom,
and her branches are long life.

²²Unrighteous anger cannot be justified,
for a man’s anger tips the scale to his ruin.
²³A patient man will endure until the right moment,
and then joy will burst forth for him.
²⁴He will hide his words until the right moment,
and the lips of many will tell of his good sense.
²⁵In the treasuries of wisdom are wise sayings,
but godliness is an abomination to a sinner.
²⁶If you desire wisdom, keep the commandments,
and the Lord will supply it for you.
²⁷For the fear of the Lord is wisdom and instruction,
and he delights in fidelity and meekness.
²⁸Do not disobey the fear of the Lord;
do not approach him with a divided mind.
²⁹Be not a hypocrite in men’s sight,
and keep watch over your lips.
³⁰Do not exalt yourself lest you fall,
and thus bring dishonor upon yourself.
The Lord will reveal your secrets
and cast you down in the midst of the congregation,
because you did not come in the fear of the Lord,
and your heart was full of deceit.

OT: Deut 10:12–13; Job 28:28; Ps 111:10; Prov 9:10; 14:29; Eccles 12:13

NT: Matt 19:16–19; John 14:15; 15:10; Acts 9:31; James 1:8; 1 John 5:3

Catechism: fear of the Lord as gift of the Holy Spirit, 1831; anger as passion, 1765; pride and wrath as capital sins, 1866; commandments as way to life, 2052–82

[1:11–13]

Having established the divine origins of wisdom, Ben Sira now describes how people may find her. The indispensable posture of the heart to attain wisdom is a reverent fear of the Lord—mentioned at least ten times in this section (1:11–30). The fear of the Lord is the source of the best things in life, such as glory and exultation, and gladness and a crown of rejoicing, and a long life. It also promises protection at the end of life and blessedness at the moment of death.

[1:14]

The wisdom books frequently assert that to fear the Lord is the beginning of wisdom.Job 28:28; Ps 111:10; Prov 1:7; 9:10. Fearing the Lord by adopting an attitude of deep reverence toward him and avoiding evil is thus the essential first step toward becoming wise. Yet the fact that wisdom is created with the faithful in the womb implies that she is a divine gift, imparted to the righteous even before they are born (Jer 1:5–6).

[1:15]

Long ago, wisdom made among men an eternal foundation (literally,Unless otherwise noted, “literally” refers to the Greek text. “she made her nest among human beings as an eternal foundation,” ESV-CE), establishing a permanent residence with them. Wisdom’s dwelling among humans anticipates the moment when the eternal Logos “became flesh and dwelt among us” (John 1:14). Because she has proven herself faithful among their descendants in every generation, Ben Sira is confident that she can and will be trusted.

[1:16–17]

To fear the Lord is wisdom’s full measure—that is, her goal or end. Those who fear the Lord grow in wisdom; the more they increase in wisdom, the more they are filled with the fear of the Lord, predisposing them to further growth in wisdom. She satisfies (literally, “inebriates,” NRSV, ESV-CE, NABRE) men with her fruits—implying that she is like a tree and a source of delight to those who find her. Ben Sira later develops the metaphor of wisdom as a “tree of life” (24:13–17; compare Prov 3:18), indicating that the path to wisdom is the path back to the life lost when Adam and Eve ate the fruit of the tree of the knowledge of good and evil. The life-giving “fruit” of wisdom contrasts with the fruit of knowledge, which seemed “desirable to make one wise” (Gen 3:6) but brought only death. Wisdom “feeds” her followers (Prov 9:1–6): she fills the whole house of those who fear the Lord with desirable goods, and their storehouses with her produce, granting them both material prosperity and spiritual blessings.

[1:18]

The fear of the Lord is also the crown or garland of wisdom—the culmination of her quest. Wisdom seekers do not discard the fear of the Lord once they have attained wisdom: they become, rather, more humbly aware that everything they have is a gift. As the crown of wisdom, the fear of the Lord leads them to love God above all things and grants them peace—shalom, implying safety, prosperity, well-being, and wholeness—and perfect health of both body and soul (Prov 3:8).

[1:19] God distributes wisdom according to his purpose: he saw her and apportioned or measured her, and he rained down knowledge and understanding upon humankind. Yet this does not absolve humans from the responsibility to pursue wisdom, cultivate her, and cherish her. The Lord exalted the glory or reputation of those who held her fast and were determined to grow in her.

[1:20–21]

Another mark of the fear of the Lord is that it is the root or foundation of wisdom. The assertion that her branches are long life points back to the analogy of the tree of life (Gen 2:9; Prov 3:18). Thus, wisdom—and those who are wise—must be well rooted in the fear of the Lord to grow the strong branches of a long life and produce her inebriating fruit (Sir 1:16; Ps 1:1–3). Gaining wisdom by fearing the Lord and observing his commandments is thus the equivalent of eating from the tree of life, in contrast to eating from the tree of knowledge, which, through human pride and the violation of God’s commandment, deceptively appeared “to make one wise” but ultimately brought death (Gen 2:17; 3:6).GII adds 1:21: The fear of the Lord drives away sins; and where it abides, it will turn away all anger (RSV-2CE, NRSV footnotes, ESV-CE).

[1:22]

Having explained the relationship between wisdom and the fear of the Lord, Ben Sira now considers some character flaws that hinder people from acquiring either of these qualities, along with some contrasting virtues. Unrighteous anger, or losing one’s temper without good reason, cannot be justified. It is a symptom of impatience that reflects a lack of trust in God. Succumbing to wrath is particularly dangerous, for if left unchecked a man’s anger tips the scale to his ruin (literally, “for the weight of his anger is his downfall”).

[1:23–24]

By contrast, a patient man exercises self-control and endures hardships without expressing anger, until the right moment, when his patience is rewarded and joy will burst forth for him—that is, gladness returns to him. The patient person refrains from complaining, knowing to hide his words and keep quiet until the right moment, when it is appropriate to speak. His self-control eventually earns praise from the lips of many who, impressed by his patience, tell of his good sense and wisdom.

Climbing from Fear to Wisdom
The fear of the Lord is essential to the Christian life. Like wisdom, it is one of the seven gifts of the Holy Spirit (Isa 11:2; Catechism 1831). While the fear of the Lord perfects natural human desires by restraining them from an excessive pursuit of pleasures and turning them away from evil, wisdom perfects reason by giving it insights into the knowledge of divine things. The fear of the Lord, therefore, is the foundation not only of wisdom but also of all the other gifts.Thomas Aquinas, Summa Theologiae I-II q. 68 a. 4; a. 7 ad 1; II-II q. 45 a. 3. St. Augustine explains how wisdom reaches down to human beings through the fear of the Lord, and how they, through the fear of the Lord, rise up to wisdom:

Isaiah the prophet presents us with those seven well-known spiritual gifts. He begins with wisdom and ends with the fear of God, as though he were coming down from the heights to our level. He does this to teach us to climb back up again. Thus, he began from where we want to finish, and he arrived at the point where we should begin. “Here will rest on him,” he says, “the Spirit of God, the Spirit of wisdom and understanding, the Spirit of counsel and courage, the Spirit of knowledge and piety, the Spirit of the fear of the Lord.” Therefore, just as he descended from wisdom to fear . . . we in the same way must climb from fear to wisdom. We do this not as a matter of pride but in order to progress. “For the fear of the Lord is the beginning of wisdom.”Augustine, Sermon347.2 (Voicu, Apocrypha, 181).

a. Thomas Aquinas, Summa Theologiae I-II q. 68 a. 4; a. 7 ad 1; II-II q. 45 a. 3.
b. Augustine, Sermon 347.2 (Voicu, Apocrypha, 181).

[1:25] Wisdom’s treasuries are storehouses full of valuable goods—wise sayings (literally, “parables of knowledge”) that can enlighten men. Although the righteous abundantly draw from these treasuries, the wicked despise them, for godliness or moral excellence is an abomination to a sinner intent on remaining in his wicked ways.

[1:26–27]

Another key to attaining wisdom is to keep the commandments. For Sirach’s Jewish readers, wisdom rooted in the fear of the Lord consists not in abstract philosophical speculation but in observing God’s precepts revealed in the ^†Torah. There is a direct correlation between one’s observance of the commandments and the measure of wisdom that the Lord will supply. For the fear of the Lord is not primarily a feeling or emotion but rather wisdom and instruction (i.e., training and discipline). People grow in these qualities in proportion to their observance of the Lord’s commandments, accompanied by an inner disposition of fidelity (or faith) and meekness (or humility)—that is, a receptive attitude open to correction in light of God’s word (Prov 15:33).

[1:28–29]

By exhorting his readers not to disobey the fear of the Lord, Ben Sira indicates again that the fear of the Lord is not an emotion but a moral imperative that can be either obeyed or disregarded—whether by failing to observe the commandments or by approaching God with a divided mind (literally, “a double heart”), lacking single-minded devotion (see James 1:8; 4:8). Personal integrity is an essential trait of the wise person. Thus, he warns, be not a hypocrite by pretending to be better than you actually are, or by speaking in one way and acting in another in men’s sight. To keep watch over your lips means exercising restraint in speech, avoiding boasting, gossiping, or rash words.

Figure 5. The Ten Commandments in Hebrew [NECHAMA VID / Shutterstock]

[1:30]

The warning to not exalt yourself lest you fall echoes common warnings against pride in Scripture. Hypocrisy often manifests as a tendency to exaggerate one’s importance or accomplishments before others. Such deceit, diametrically opposed to the fear of the Lord, eventually brings dishonor upon those who aggrandize themselves. One can deceive others only for so long: the Lord will reveal the hypocrite’s secrets so that everything hidden will be revealed—whether in this life, as Ben Sira believes, or in the world to come (see Eccles 12:14; Luke 8:17; 12:2). God will cast down and humiliate the proud in the midst of the congregation (literally, “the synagogue”) because they did not come in the fear of the Lord, and their hypocrisy revealed a heart full of deceit. Since “pride goes before destruction, and a haughty spirit before a fall” (Prov 16:18), God often exalts the humble and casts down the proud.1 Sam 2:7; Job 22:29; Ps 147:6; Luke 1:52–53.

If the fear of the Lord is the beginning of wisdom, then we must first acquire this fear in order to gain wisdom. But what is the fear of the Lord, and how do we attain it? We generally see fear as something negative. Fear is a passion or feeling that we cannot produce at will—a recoiling from a perceived or potential evil causing agitation in the mind and soul, or an emotional reaction to something harmful and unwanted (Catechism 1765).
How, then, should we fear God, who is all-good? Though we cannot fear God insofar as he is perfect goodness, we should fear him insofar as he is the just judge who administers punishment when we sin against him. This fear of punishment is a servile fear, like the fear of a slave before his master. Yet we should also fear God with a filial fear, dreading to offend him because he is our loving Father (Catechism 1828).Thomas Aquinas, Summa Theologiae II-II q. 19 a. 1–2. Both types of fear are the beginning of wisdom: servile fear is the first cause of wisdom insofar as it restrains us from sinning against God through fear of punishment (Sir 1:21). Filial fear is the first effect of wisdom insofar as it prompts us to love God by relating to him in a reverent manner and refusing to offend him. This filial fear of the Lord is also a gift of the Holy Spirit.Thomas Aquinas, Summa Theologiae II-II q. 19 a. 7–8.
To grow in the fear of the Lord, therefore, we must adopt an attitude of deep religious reverence, being mindful of both God’s goodness and power, while turning away from sin and diligently keeping his commandments (Matt 7:21). We must also ask God in prayer for the gift of the fear of the Lord that is the beginning and foundation of wisdom.

¹My son, if you come forward to serve the Lord,
and remain in justice and in fear,
and prepare yourself for temptation.
²Set your heart right and be steadfast,

incline your ear, and receive words of understanding,
and do not be hasty in time of calamity.
³Await God’s patience, cling to him and do not depart,
that you may be wise in all your ways.
⁴Accept whatever is brought upon you,
and endure it in sorrow;
in changes that humble you be patient.
⁵For gold and silver are tested in the fire,
and acceptable men in the furnace of humiliation.
⁶Trust in God, and he will help you;
hope in him, and he will make your ways straight.
Stay in fear of him, and grow old in him.

⁷You who fear the Lord, wait for his mercy;
and turn not aside, lest you fall.
⁸You who fear the Lord, trust in him,
and your reward will not fail;
⁹you who fear the Lord, hope for good things,
for everlasting joy and mercy.
You who fear the Lord, love him,
and your hearts will be made radiant.
¹⁰Consider the ancient generations and see:
who ever trusted in the Lord and was put to shame?
Or who ever persevered in his commandments and was forsaken?
Or who ever called upon him and was overlooked?
¹¹For the Lord is compassionate and merciful;
he forgives sins and saves in time of affliction,
and he is the shield of all who seek him in truth.

¹²Woe to timid hearts and to slack hands,
and to the sinner who walks along two ways!
¹³Woe to the faint heart, for it has no trust!
Therefore it will not be sheltered.
¹⁴Woe to you who have lost your endurance!

What will you do when the Lord punishes you?
¹⁵Those who fear the Lord will not disobey his words,
and those who love him will keep his ways.
¹⁶Those who fear the Lord will seek his approval,
and those who love him will be filled with the law.
¹⁷Those who fear the Lord will prepare their hearts,
and will humble themselves before him.
¹⁸Let us fall into the hands of the Lord,
but not into the hands of men;
for as his majesty is,
so also is his mercy.

OT: Pss 37:3–6; 62:8; Prov 3:5–6; 17:3; Isa 48:10–11

NT: Rom 2:7; 1 Cor 3:13; Heb 12:5–6; James 1:3; 1 Pet 1:7

Catechism: Jesus resisted temptations, 538–40; hope as trust in God’s promises, 1817; filial trust in prayer, 2734–41, 2828–30; resisting temptation, 2846–49

Lectionary: 2:7–11: St. Cajetan, Priest; Common of Holy Men and WomenAll Scripture references for the Lectionary readings refer to the RSV-2CE version. The verse numbers may differ in lectionaries that follow other Bible translations (such as the NABRE or NRSV).

[2:1–2]

One who fears the Lord must also trust him steadfastly—especially in times of trial, as God invariably tests the faithful. Ben Sira addresses the reader affectionately as my son (see Prov 1:8, 10; 2:1), viewing him as a young apprentice in wisdom, desirous to serve the Lord. He exhorts his disciple to remain in justice and in fear of the Lord (†Vulgate) and warns him to prepare himself (literally, “prepare your soul”) for temptation. The Greek word for “temptation” (peirasmos) does not necessarily imply the temptation to sin; it could refer to any challenging situation of trial or testing (Catechism 2847). In anticipation of future trials, Ben Sira encourages his disciple: Set your heart on the right course in the service of God and be steadfast, persevering with strength and determination even in the midst of afflictions. Incline your ear—that is, listen—and receive words of understanding as communicated through Ben Sira’s own teachings (Prov 3:5–6). Reflecting his earlier warning against impatient anger (Sir 1:22–23), Ben Sira advises the reader to not be hasty, rash, or imprudent in time of calamity, when life becomes difficult.

[2:3–4]

The meaning of Await God’s patience (Vulgate) is probably better conveyed in the Douay-Rheims translation: “Wait on God with patience.”All quotations from the Douay-Rheims Bible (hereafter “Douay”) are from the Challoner revision, first published in America in 1790. The Holy Bible, Translated from the Latin Vulgate (Bellingham, WA: Logos Bible Software, 2009). In times of trial, the faithful disciple must cling to him by exercising faith, hope, and love, and not depart from his commandments. Patiently enduring seasons of testing will bear fruit so that the disciple may be wise in all his ways. Seasons of trial provide the best opportunities for spiritual growth (Deut 10:20; 13:4; Josh 22:5). Patience is a key for growing in wisdom (Sir 1:23). Accept, therefore, whatever hardship is brought upon you, for God has permitted it for a reason, and endure it in sorrow (Vulgate): one who undergoes painful trials does not have to pretend that all is well. Expressing grief and pain is a normal part of the human experience. Nevertheless, the right disposition when going through changes that humble you or “times of humiliation” (NRSV) is to be patient, trusting that even the greatest difficulties are part of God’s good providence.

[2:5–6]

Just as gold and silver are tested in the fire—melted so that the precious metals are purified and separated from other materials—so are the righteous refined in the furnace of humiliation: the fire of suffering purifies their character from sins, vices, and selfishness (Prov 17:3; Wis 3:6; Isa 48:10; 1 Pet 1:7). Yet people cannot endure trials out of their own strength. Ben Sira reminds his reader: Trust in God, and he will help you. The Lord is close to those who draw near to him in the midst of sufferings. Steadfastly relying on God amid tribulations expresses a strong faith that will reap rewards in the end (Pss 37:3–5; 46:1; Prov 3:5–6). While trusting God in faith focuses on the present, the exhortation to hope in him points to a future deliverance when God will make your ways straight and lead you into the right path of life (Prov 10:17; 12:28). While it is man’s duty to seek the straight path, God rewards an attitude of trust and hope by assisting him in that task and straightening the paths before him (Tob 4:19; Ps 5:8; Prov 3:6; Isa 45:13). This journey requires perseverance: Stay in fear of him, and grow old in him (Vulgate). The one who seeks wisdom must persevere, fearing God all his life until he reaches old age.

[2:7–9]

Ben Sira addresses those who fear the Lord with three exhortations in the imperative. First, they must patiently wait for his mercy, trusting that he will reveal it in due time. Ben Sira reminds them to turn not aside, away from the Lord’s straight path, lest they fall into temptation or sin. Second, those who fear the Lord must trust in him; by making a firm act of faith amid tribulations they can be assured that their reward will not fail. Third, those who fear the Lord must hope for good things to come—namely, everlasting joy and mercy. The longer Greek text and Vulgate add a fourth exhortation: You who fear the Lord, love him, and your hearts will be made radiant. Even more than waiting upon the Lord, trusting in him, and hoping in him, loving him is the purest and best response that guarantees superlative joy in return.

[2:10]

To persuade his readers of the soundness of his advice, Ben Sira invites them to consider the ancient generations, reflect on their lives, and see how they fared. He considers the condition of the ancients via three rhetorical questions on God’s faithfulness that are a variation on the theme: Does the Lord ever forsake the righteous? Although one may be tempted to answer “yes” when undergoing intense suffering (Ps 22:1; Job), Ben Sira insists that the answer is “no,” for the Lord constantly reveals his salvation in Israel’s history (Exod 34:6; Pss 22:4–5; 37:25). The first question is who ever trusted in the Lord and was put to shame? The implied answer is “no one.” The faithful often pray to God that they may not be put to shame (Pss 25:2–3; 31:1; 71:1); Scripture confidently replies that they “shall never be ashamed” (Ps 34:5), even in “evil times” (Ps 37:19; compare Isa 50:7). In his second question, Ben Sira asks: Who ever persevered in his commandments and was forsaken? The implied answer is again “no one.” According to the psalmist, fixing one’s eyes on the Lord’s commandments is the sure way not to be put to shame (Ps 119:6, 80). The third question

is: Who ever called upon him and was overlooked? Again, the implied answer is “no one.” The Scriptures repeatedly assert that “all who call upon the name of the Lord shall be delivered” (Joel 2:32).2 Sam 22:4; Pss 18:3; 50:15; 55:16; Jer 29:12; Rom 10:13.

[2:11]

The Lord delivers his people because he is compassionate and merciful—two of his defining attributes (Exod 34:6; Pss 103:8; 145:8). God manifests his kindness in that he graciously forgives sins and saves when his children call upon him, especially in time of affliction (see Pss 37:39–40; 103:3). The Vulgate adds: and he is the shield or guardian of all who seek him in truth. By living in the truth, the faithful place themselves under the Lord’s protection (Sir 51:2; Pss 33:20; 84:9; 144:2).

[2:12–14]

In sharp contrast to the three assurances promised to those who fear the Lord, Ben Sira utters three woes against unfaithful people. Paradoxically, while those who fear the Lord are bold, courageous, and strong, those who do not fear him are timid, cowardly, and fickle. Uttering a woe against someone, while not exactly a curse, anticipates misery and misfortune to fall upon that person as the direct consequence of his or her own actions. Those with timid or cowardly hearts lack the courage and determination to persevere in the fear of the Lord; slack hands denote laziness and sluggishness in performing one’s duties. The sinner who walks along two ways is likely someone who is duplicitous, double-minded, or hypocritical (1:28–30). Ben Sira pronounces a second woe (2:13) against the faint heart who is careless and indolent, slothful in pursuing truth and neglectful of his spiritual duties so that he has no trust or faith. In contrast to the faithful, whom God protects, this feeble person will not be sheltered in times of trouble. A third woe (2:14) is directed against those who have lost their endurance and failed to persevere in waiting for the Lord’s mercy (2:7). Ben Sira rhetorically asks these fickle people: What will you do when the Lord punishes you when his reckoning comes?—implying that they will be utterly powerless on the day of judgment. By pronouncing these woes against the cowardly, Ben Sira implicitly summons his readers to be strong and courageous in the face of adversity, following the example of those described in the next three verses.

[2:15–17]

Ben Sira turns again to those who fear the Lord, offering another series of three statements. In contrast to the faint and feeble, they are strong and steadfast in their faith, for they will not disobey his words. Those who love him will keep his ways precisely by obeying his words. Verse 15 employs a synonymous ^†parallelism, in which both halves of the verse convey the same meaning in different terms. This idea is reiterated in the second statement: Those who fear the Lord will also seek his approval or seek to please him; they love him and keep his ways by meditating constantly on the law (Ps 1:2). In his third statement, Ben Sira states that those who fear the Lord will prepare their hearts to receive God’s words and always be ready to do his will. Moreover, they will humble themselves before him—an essential way to express the fear of the Lord and a prerequisite for attaining wisdom.

[2:18]

Throughout the chapter, Ben Sira contrasts those who fear the Lord with those who do not. As noted above, while the fear of the Lord produces courageous people, lacking the fear of the Lord produces cowards. Every person must choose their fear. Those who fear the Lord are humble, yet bold and confident before men—like David before Goliath (1 Sam 17:26–54) and the apostles before the Sanhedrin (Acts 4:5–31). Those who do not fear the Lord are arrogant, yet fearful and cowardly before men—like King Saul before Samuel (1 Sam 15:24) and the corrupt chief priests before the crowds (Luke 20:19). It is far better to fall into the hands of the Lord than into those of men (see 2 Sam 24:14); for while his majesty expects much of those who follow him, his mercy overlooks their failures and shortcomings.

Suffering is an inescapable part of life in a fallen world. Yet we can adopt very different attitudes toward suffering. For those in the world, without God and without faith, suffering is often intolerable—sometimes so intolerable that it must be eliminated at all costs, even by eliminating the sufferer. The fear of suffering often drives the so-called culture of death, which advocates for killing by abortion or euthanasia those who suffer or cause suffering to others.
For a devout Jew like Ben Sira, suffering is not entirely bad but serves a purpose: it can and must be tolerated, for it acts as a “refining fire” that purifies one’s character. Human experience confirms that suffering can make one less selfish and more empathetic toward the suffering of others.
For the Christian, suffering takes on an even deeper meaning in light of Christ. Although it remains a painful reality—the tragic consequence of the fall that was not originally part of God’s plan—it also has redemptive value: “By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion” (Catechism 1505). Thanks to this hope, as the apostle Paul writes, “we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:3–5).

¹Listen to me your father, O children;
and act accordingly, that you may be kept in safety.
²For the Lord honored the father above the children,
and he confirmed the right of the mother over her sons.
³Whoever honors his father atones for sins,
and preserves himself from them.
When he prays, he is heard;
⁴and whoever glorifies his mother is like one who lays up treasure.
⁵Whoever honors his father will be gladdened by his own children,
and when he prays he will be heard.
⁶Whoever glorifies his father will have long life,
and whoever obeys the Lord will refresh his mother;
⁷he will serve his parents as his masters.
⁸Honor your father by word and deed,
that a blessing from him may come upon you.
⁹For a father’s blessing strengthens the houses of the children,
but a mother’s curse uproots their foundations.

¹⁰Do not glorify yourself by dishonoring your father,
for your father’s dishonor is no glory to you.
¹¹For a man’s glory comes from honoring his father,
and it is a disgrace for children not to respect their mother.
¹²O son, help your father in his old age,
and do not grieve him as long as he lives;
¹³even if he is lacking in understanding, show forbearance;
and do not despise him all the days of his life.
¹⁴For kindness to a father will not be forgotten,
and against your sins it will be credited to you
—a house raised in justice to you.
¹⁵In the day of your affliction it will be remembered in your favor;
as frost in fair weather, your sins will melt away.
¹⁶Whoever forsakes his father is like a blasphemer,
and whoever angers his mother is cursed by the Lord.

OT: Exod 20:12; Lev 19:3; Deut 5:16

NT: Matt 15:4; Eph 6:2–3; James 5:20; 1 Pet 4:8

Catechism: the fourth commandment, 2197–200; duties of children toward parents, 2214–18

Lectionary: 3:2–6, 12–14: Feast of the Holy Family

[3:1–2]

Ben Sira now turns to the duties of children to their parents, in a commentary on the fourth commandment of the †Decalogue: “Honor your father and your mother” (Exod 20:12; Deut 5:16). Parents not only give life to their children; they are also their primary teachers and educators. Because parents reflect God as co-creators of their children, holding authority over them in God’s ordering of society, children owe them honor and respect. Ben Sira addresses his disciples again with a paternal tone: Listen to me your father, O children. As a †sage and teacher of wisdom he considers them his spiritual sons. They are to act accordingly, in conformity to his instructions, so that they may be kept in safety—literally, “that you may be saved”—not in the sense of gaining eternal life in heaven but in the sense of being protected from dangers in order to live a safe, prosperous, and happy life on earth. The assertion that the Lord honored the father above the children and confirmed the right of the mother over her sons implies that parents have authority over their children, and children have responsibilities toward their parents (Catechism 2218). The verse also indicates that even in Ben Sira’s patriarchal society, a mother had authority over her sons.

Honoring God by Honoring Parents
Catholic tradition follows the division of the Ten Commandments established by St. Augustine. According to this view, the first three commandments (concerning the love of God) were written on the first tablet, and the other seven (concerning the love of neighbor) on the second tablet (Catechism 2066–67). Thus, in Catholic tradition, the commandment to “honor your father and mother” is the fourth commandment—or the first concerning the love of neighbor—which opens the second tablet of the †Decalogue (Catechism 2197).

Jewish tradition divides the commandments differently. While the first tablet also contains the commandments pertaining to the love of God and the second those pertaining to the love of neighbor, Judaism lists five commandments on each tablet. The commandment to honor father and mother is the fifth commandment, written on the first tablet, suggesting that it primarily pertains to the love of Goda. The order of the commandments in Jewish tradition is as follows. Pertaining to the love of God: (1) belief in one God; (2) prohibition of idolatry; (3) do not take the name of God in vain; (4) remember the Sabbath; (5) honor father and mother. Pertaining to the love of neighbor: prohibitions against (6) murder; (7) adultery; (8) theft; (9) bearing false witness; (10) coveting..ᵃ As the Catechism teaches, “The divine fatherhood is the source of human fatherhood; this is the foundation of the honor owed to parents” (Catechism 2214; compare Eph 3:14–15). Parents give life to their children and teach them God’s laws on his behalf, for God has vested parents with his own authority (Catechism 2197). Procreation, therefore, is a form of creation, and honoring one’s parents is equivalent to honoring God. Thus, “respect for parents (filial piety) derives from gratitude toward those who, by the gift of life, their love and their work, have brought their children into the world and enabled them to grow in stature, wisdom, and grace” (Catechism 2215). Conversely, those who are disrespectful to their earthly parents also disrespect their heavenly Father (Sir 3:16). Justice toward God (the virtue of religion) is naturally founded on justice toward one’s parents (the virtue of piety) (Catechism 1807).

a. The order of the commandments in Jewish tradition is as follows. Pertaining to the love of God: (1) belief in one God; (2) prohibition of idolatry; (3) do not take the name of God in vain; (4) remember the Sabbath; (5) honor father and mother. Pertaining to the love of neighbor: prohibitions against (6) murder; (7) adultery; (8) theft; (9) bearing false witness; (10) coveting.

[3:3–5]

The ^†Torah stipulates that the Israelites must offer blood sacrifices to atone for their sins (Lev 4:1–6:7; 16:11–22). Yet Ben Sira makes a startling claim here: Whoever honors his father atones for sins. He holds that observing the commandments and performing acts of kindness—especially toward one’s father—can serve as a substitute for sacrifices and is efficacious in obtaining forgiveness (Sir 3:14–15, 30; 28:2). The idea that acts of mercy have atoning power eventually became a mainstream teaching in Judaism and Christianity. From a Christian perspective, although all atonement ultimately derives from Christ’s sacrifice,Rom 3:23–25; 1 John 2:2; 4:10; Catechism 615–16. the Bible also teaches that “love covers a multitude of sins” (1 Pet 4:8; compare Prov 10:12; James 5:20). Whoever glorifies his mother parallels “whoever honors his father.” One who does so is like one who lays up a treasure of merit before God through his good deeds. Whoever honors his father will be gladdened by his own children expresses the classic doctrine of retribution, which teaches that a man reaps what he sows. If he brings joy to his parents by honoring them, he will reap the same from his own children. When he prays he will be heard, for the Lord “hears the prayer of the righteous” (Prov 15:29).

[3:6–7]

Observing the fourth commandment carries specific benefits: the one who glorifies or honors his father will have long life. This echoes the Torah’s promise: “Honor your father and your mother, that your days may be long in the land which the Lord your God gives you” (Exod 20:12; see also Deut 5:16). As St. Paul writes, “This is the first commandment with a promise” (Eph 6:2; see also Catechism 2200). The close correlation between honoring one’s parents and honoring God is seen in Ben Sira’s next statement: whoever obeys the Lord will refresh or “bring rest to” his mother, giving her no cause for embarrassment or worry. The idea that a child should serve his parents as his masters may seem shocking to modern readers. The Greek is even stronger, stating that children must serve their parents as slaves serve their masters, obeying them faithfully and without question. Although the reference to slavery is archaic and should be read in light of the Church’s universal condemnation of slavery (Catechism 2414), it remains true that “filial respect is shown by true docility and obedience” (Catechism 2216; see also Prov 6:20–22; 13:1). The fourth commandment still requires that “as long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family” (Catechism 2217; see also Eph 6:1; Col 3:20).

[3:8–9]

Ben Sira exhorts the reader: Honor your father by word and deed, in everything you do and say, so that a blessing from him may come upon you. A father’s blessing in Scripture implies more than a benevolent feeling or good wish. As seen in the next verse, it is efficacious, bringing about what is spoken through faith in God’s power (Gen 9:26–27; 27:27–29; 48:15–16). The contrast between a father’s blessing and a mother’s curse does not imply that it is the father’s job to bless his children and the mother’s job to curse them. The ⁺parallelism emphasizes the power of the words spoken by either of one’s parents. By honoring them, children earn their good favor and blessing, ensuring that their own future homes and families will be well established.

[3:10–11]

These verses address conflicts or possible rivalries between a father and his son. Ben Sira warns the son: Do not glorify yourself or try to increase your own reputation by dishonoring or belittling your father. Self-aggrandizement at another’s expense is never praiseworthy—all the more when it concerns one’s parents, for your father’s dishonor is no glory to you. On the contrary, a son should feel ashamed if he sees his father dishonored. Concern for family solidarity should dismiss any temptation to engage in intrafamilial rivalries. For a man’s glory comes from honoring his father: the degree to which a father is honored carries over to his children, who are blessed in proportion to the honor they have shown him. This reflects the fourth commandment’s promise that honoring one’s father and mother leads to a long and blessed life (Deut 5:16; Prov 17:6; Eph 6:2–3). Conversely, it is a disgrace for children not to respect their mother (literally, “a mother in dishonor is a disgrace to her children”). Again, the parallelism does not imply that children owe different levels of honor to their father and mother; both must be honored with equal respect (Prov 15:20; 23:22; 30:17).

Figure 6. An ancient Israelite family [James (Jacques Joseph) Tissot / Public domain / The Jewish Museum]

[3:12–13] In the ancient world, children were expected to care for their aging parents, with whom they often shared close quarters. Physical and mental illness would have rendered this task difficult and burdensome. Nevertheless, Ben Sira exhorts his reader: O son, help your father and look after him in his old age as he becomes weaker. The Catechism quotes this verse in its exposition of the fourth commandment, reminding adult children that they must give their parents “material and moral support in old age and in times of illness, loneliness, or distress” (Catechism 2218). Honoring one’s father also means to not grieve him or cause him sorrow as long as he lives. Even if he is lacking in understanding, or “if his mind fails” (NRSV) due to senility or dementia, show forbearance by being patient and kind with him and do not despise him as long as he lives.

[3:14–15]

Ben Sira returns to the idea that good works are efficacious in overcoming sins (3:3). Though he states in the passive voice that kindness to a father will not be forgotten, and against your sins it will be credited to you, it is evident that God is the one who will remember the son’s kindness and will “credit” it against his sins. In the day of his affliction or in times of distress, the Lord will extend mercy to the son based on the merits he gained by extending mercy to his aging father, so that as frost in fair weather, his sins will melt away.

[3:16]

Ben Sira underlines the gravity of violating the fourth commandment: offenses against one’s parents are offenses against God himself, because he has set them as his representatives in each family. He who forsakes his father, therefore, is like a blasphemer who reviles God and holds him in contempt. Likewise, whoever angers his mother by disrespecting or disobeying her is cursed by the Lord. Again, the parallelism does not intend to single out one offense against the father and another against the mother; both must be equally respected. The Catechism adopts the biblical premise that we should honor and respect our parents, not only because we owe them life but also because God has vested them with his authority and entrusted them with the task of handing on to us the knowledge of God (Catechism 2197).

St. Paul writes that a great evil, already prevalent in his own day, will also be widespread in the “last days”: disobedience to parents (Rom 1:30; 2 Tim 3:1–2). Arguably, this phenomenon is visible all around us today. The breakdown of the family has had a devastating impact on our society, and children have been its first victims. Learning to honor one’s parents does not come naturally to children growing up in a fallen world. They must be taught respect and obedience by word and example. This is why Paul, after asking the Ephesian children to obey their parents in the Lord, reminds their fathers to “bring them up in the discipline and instruction of the Lord” (Eph 6:1–4). As the Catechism says, the respect of children for their parents “is nourished by the natural affection born of the bond uniting them” (Catechism 2214). This is all the more important because “the family is the original cell of social life,” where children first “learn moral values, begin to honor God, and make good use of freedom.” Thus, “family life is an initiation into life in society” (Catechism 2207) and “a domestic church,” the first experience of a community of faith, hope, and charity called to reflect the communion of love of the Father, Son, and Holy Spirit (Catechism 2204–5). Sirach 3:1–16 is of such importance for family catechesis that it is always read as the first reading on Holy Family Sunday (between Christmas and New Year’s Day).

¹⁷My son, perform your tasks in meekness;
then you will be loved more than a giver of gifts.
¹⁸The greater you are, the more you must humble yourself;
so you will find favor with God.
¹⁹There are many who are noble and renowned,
but it is to the humble that he reveals his mysteries.
²⁰For great is the might of the Lord;
he is glorified by the humble.
²¹Seek not what is too difficult for you,
nor investigate what is beyond your power.
²²Reflect upon what has been assigned to you,

and do not be curious about many of his works,
for you do not need to see with your eyes what is hidden.
²³Do not meddle in what is beyond your tasks,
for matters too great for human understanding have been shown you.
²⁴For their hasty judgment has led many astray,
and wrong opinion has caused their thoughts to slip.

²⁶A stubborn mind will be afflicted at the end,
and whoever loves danger will perish by it.
²⁷A stubborn mind will be burdened by troubles,
and the sinner will heap sin upon sin.
²⁸The affliction of the proud has no healing,
for a plant of wickedness has taken root in them,
though it will not be perceived.
²⁹The mind of the wise man will ponder the words of the wise,
and an attentive ear is the wise man’s desire.
³⁰Water extinguishes a blazing fire:
so almsgiving atones for sin.
³¹Whoever repays favors gives thought to the future;
at the moment of his falling he will find support.

OT: Ps 131:1; Prov 11:2; 16:18–19; 29:23; Sir 10:1–11:1; Isa 57:15; Mic 6:8
NT: Matt 11:29; 23:12; Luke 18:9–14; Phil 2:3–11; James 4:6–10; 1 Pet 5:5–6
Catechism: pride as capital sin, 1866; humility as poverty of spirit, 2546; humility, foundation of prayer, 2559
Lectionary: 3:17–18, 20, 28–29: 22nd Sunday in Ordinary Time (Year C); 3:17–24: Common of Holy Men and Women

[3:17–18]

Ben Sira now begins a discourse on humility and pride. The wisdom literature closely associates humility with the fear of the Lord. While pride leads to disgrace and destruction, humility and the fear of the Lord lead to wisdom, honor, and abundant life (Prov 11:2; 15:33; 18:12; 22:4). Accordingly, Ben Sira exhorts his reader to perform his tasks in meekness, for the humble person is loved more than a giver of gifts. People tend to appreciate an unpretentious and modest disposition more than someone who gives lavishly but boastfully. Pride is a vice that tends to grow with worldly success. All the more, the greater you are, or the higher your status in society, the more you must humble yourself (Hebrew: “humble your soul from all the great things of the world”). In this way, you will find favor with God, and he will be pleased with you. The New Testament often develops this theme.Matt 20:26–27; Luke 1:50–53; Phil 2:3; James 4:6, 10; 1 Pet 5:5–6.

[3:19–20]

There is no reason to envy the many who are noble and renowned, for it is to the humble that the Lord reveals his mysteries and teaches them his ways so that they may know him and live a full life (Ps 25:9; Zeph 3:12).Sir 3:19 is from the longer Greek text (GII); it is omitted from most other translations or relegated to the footnotes. Ben Sira contrasts the vain power of the noble with the great might of the Lord. While they obscure the power of God in their arrogance, he is glorified by the humble as they recognize and manifest his glory and power, fearing him with humility and lowliness (Pss 25:14; 33:17–18; 147:10–11; Matt 11:25).

[3:21]

Ben Sira turns from praising humility to warning against intellectual pride. His readers may have been tempted to pursue wisdom in the Greek philosophy that increasingly permeated Jewish culture. Yet they should not seek things that are too difficult to understand, nor investigate philosophical speculations or ideas that are beyond their power (Hebrew: “that which is hidden from you”)—for this is an exercise in futility and “unhappy business” (Eccles 1:13; see also Ps 131:1). In the New Testament, St. Paul also warns against undue curiosity for idle philosophical ideas that do not lead to Christ (Col 2:8).

[3:22–23]

A better course of action is to reflect upon what has been assigned or “commanded” to you. Seekers of wisdom should meditate on the commandments of the †Torah rather than waste their time on lofty speculative ideas. They should not be unduly curious about many of God’s works, for God has left many mysteries hidden in creation that cannot be known and therefore do not need to be probed. Christian tradition considers undue curiosity about futile or frivolous things a vice, in contrast to the studiousness that seeks the knowledge of divine things.Thomas Aquinas, Summa Theologiae II-II qq. 166–67. Verse 23 repeats the exhortation, so that the two verses form a chiasm: In verse 22, Ben Sira offers a positive command (“reflect”) followed by a negative one (“do not be curious”). In verse 23 he reverses the order, beginning with a negative command (do not meddle in vain things), followed by an implicit invitation to investigate the matters too great for human understanding that God has revealed in the Torah (Isa 64:4; 1 Cor 2:9).

[3:24–25]

Ben Sira continues to warn his reader against philosophical brooding: For their hasty judgment, or perhaps “speculation” (ESV-CE), “conceit” (NRSV), or “vain opinion” (KJV), has led many astray from the ways of the Lord. There are consequences to holding a wrong opinion: this has caused their thoughts to slip, obscuring their understanding and impairing their judgment. The longer Greek text adds the rather obscure verse 25: If you have no eyes you will be without light; if you lack knowledge do not profess to have it (RSV-2CE footnote). Just as a blind person should not pretend to see light, so a person without knowledge should not try to fool others by pretending to be wise. The Hebrew states this more succinctly: “Without the pupil of the eye, light is missing; without knowledge, wisdom is missing” (NABRE).

[3:26–27]

A stubborn mind (literally, “a hard heart”)—that is, an obstinate person who is unwilling to listen and be corrected—will be afflicted at the end, perhaps alluding to the “hard heart” of Pharaoh during the exodus (Exod 7:14). Moreover, whoever loves danger will perish by it—in other words, whoever refuses correction and plays with fire will get burned. Having a “hard heart” or stubborn mind is diametrically opposed to having the fear of the Lord and wisdom. It is the height of foolishness. Ben Sira repeats for emphasis: A stubborn mind or hard heart will be burdened or weighed down by troubles, and the sinner will heap sin upon sin. Resisting correction intractably is a sure path to accumulating sins. If sins are not kept in check through repentance and conversion, they inevitably increase and multiply, unleashing divine curses and ultimately leading to self-destruction (Deut 28:15–68).

[3:28–29]

Precisely because of his resistance to correction, the affliction of the proud has no healing. His misery is self-inflicted because he does not fear the Lord and will not repent (Prov 12:3). Pride is compared to a poisonous, deep-rooted weed that corrupts people at the deepest level and makes them virtually irreformable: for a plant of wickedness has taken root in them—in contrast to the righteous, who are firmly planted like strong trees (Pss 1:3; 92:12–14; Matt 7:17–19). The †Vulgate adds: though it will not be perceived. Even though pride is the deadliest of sins, it is also the most subtle, for it easily goes unnoticed in the inattentive soul. Having concluded his invective against the proud, Ben Sira returns to the mind of the wise (literally, “the wise heart”). In contrast to the “hard heart,” the wise heart seeks to be instructed by others. It gladly ponders the words of the wise (Hebrew, Latin), or “a parable” (Greek)—that is, any form of wisdom saying. The attentive ear points to the wise man’s desire to learn from the wisdom of others (Matt 13:9).

[3:30–31]

Ben Sira introduces the topic of almsgiving (developed in 4:1–10) by means of a †parallelism: Water extinguishes a blazing fire: so almsgiving atones for sin. Here is a remedy to the problem of sin’s propagation (3:27): if sin is like fire, spreading rapidly and burning everything in its path, almsgiving is like the water that puts it out. This confirms the idea that good works have atoning power: like honoring one’s father, almsgiving is an efficacious work that atones for sin (3:3, 14–15). Whoever repays favors gives thought to the future. The Hebrew expresses this more poetically: “The deeds of the one who is good will meet him on his ways.” Good deeds such as giving alms or acting kindly are stored, as it were, in a “treasury of merits” that God can recall at an opportune time, so that especially at the moment of his falling the righteous man will find support. Kindness is a wise investment that will pay dividends in the future (Tob 4:7–11; 14:10–11; Prov 19:17).

Humility is an essential virtue for attaining wisdom. Indeed, it is the only proper attitude that a person can have before God. The word derives from the Latin humilitas, which comes from humus—the earth beneath us. Thus, the humble, well aware of their imperfections, maintain a modest opinion of themselves and willingly submit to God and others in the fear of the Lord. The humble person remains aware of his flaws, conscious that he has a limited perspective on life and might well be mistaken in his views. This unpretentious disposition makes him docile and teachable, and thus able to grow in wisdom. For this reason, Christian tradition sees humility as the “queen of virtues.” Although other virtues, such as faith, hope, and charity, are objectively greater, humility in some sense holds the first place because it removes pride and makes people receptive to divine grace.Thomas Aquinas, Summa Theologiae II-II q. 161 a. 5 ad 2. By contrast, those who are pretentious or arrogant, believing they know better than everyone else, cannot be wise. This is why pride—the excessive love of one’s own excellence—is considered the worst of sins, for it shuts the human heart to divine grace (10:1–11:1).

¹My son, deprive not the poor of his living,
and do not keep needy eyes waiting.
²Do not grieve the one who is hungry,
nor anger a man in want.
³Do not add to the troubles of an angry mind,
nor delay your gift to a beggar.
⁴Do not reject an afflicted suppliant,
nor turn your face away from the poor.
⁵Do not avert your eye from the needy,
nor give a man occasion to curse you;
⁶for if in bitterness of soul he calls down a curse upon you,
his Creator will hear his prayer.

⁷Make yourself beloved in the congregation;

bow your head low to a great man.
⁸Incline your ear to the poor,
and answer him peaceably and gently.
⁹Deliver him who is wronged from the hand of the wrongdoer;
and do not be fainthearted in judging a case.
¹⁰Be like a father to orphans,
and instead of a husband to their mother;
you will then be like a son of the Most High,
and he will love you more than does your mother.

OT: Exod 22:22–24; Lev 19:9–10; Deut 10:18; 15:7–11; Tob 4:7–11; Amos 8:4–6

NT: Matt 5:42; 6:2–4; 19:21; 25:31–46; Luke 12:33; James 1:27

Catechism: love for the poor, 2443–49; almsgiving as penance, 1434; as act of religion, 1969; the family’s responsibility in taking care of the poor, 2208

[4:1–2]

With his familiar paternal address my son, Ben Sira begins a new speech on the responsibility of the wise toward the poor. The pursuit of wisdom is never divorced from concrete, virtuous action toward others. He illustrates this with five pairs of negative admonitions on how not to treat the poor (4:1–6), followed by four pairs of positive exhortations encouraging the wise man to be generous (4:7–10). Deprive not the poor of his living is literally “do not rob the life of the poor.” Almsgiving is not just an optional act of kindness but a grave moral obligation: the †Torah commands Israel to help the poor (Lev 19:9–10; Deut 15:7–11), so withholding alms from them is the equivalent of robbing them. Ben Sira urges the reader to not keep needy eyes waiting for help, but to assist the poor without delay. Cold-hearted indifference can grieve the one who is hungry and add to his plight. A lack of compassion toward human suffering can anger a man in want against the inequalities and injustices of society.

[4:3–4]

Those who are better off should not add to the troubles of a person with an angry mind (literally, “angry heart”) who is disappointed at his lot in life, by withholding or delaying a gift to a beggar. By giving promptly and cheerfully, the generous person alleviates not only the beggar’s hunger but also restores some measure of hope and joy in him (Prov 3:28; 2 Cor 9:7). One should not reject an afflicted suppliant, a poor person who explicitly asks for help, as this only adds insult to injury. The injunction to not turn your face away from the poor is an invitation to imitate God, who does not hide his face from the afflicted but hears and helps them (Tob 4:7; Ps 22:24; Matt 5:42).

[4:5–6]

Do not avert your eye from the needy reiterates the thought of the previous verse with a synonymous †parallelism. One should not give the destitute an occasion to curse those who lack compassion. Ben Sira imagines a scene where a beggar asks for alms, the passerby ignores the request, and the beggar in bitterness of soul curses him in return. The miserly, uncompassionate person bears some responsibility if the poor person calls down a curse upon him (Prov 28:27). Even more unsettling is the thought that his Creator will hear his prayer. God hears the cry of the poor when they ask him for justice; he may even punish those who afflict them (Exod 22:22–23), for “He who oppresses a poor man insults his Maker” (Prov 14:31; 17:5).

[4:7–8]

Ben Sira now turns to the right conduct, not only toward the poor but also toward people of importance, as well as those who are oppressed, orphans, and widows. One who acts kindly toward all will be beloved in the congregation or “synagogue.” Bow your head low is a way of showing deference to a great man—that is, a person of authority—resuming the theme of humility treated in 3:17–24. Incline your ear to the poor, acknowledging them and listening to their requests, stands in contrast to the uncharitable person who turns away from them (4:5). One should not only provide material assistance to a poor man but also answer him peaceably and gently (Hebrew: “return him peace”), treating him with dignity and kindness.

[4:9]

The just person should not only refrain from committing injustice but also take an active role in opposing it whenever possible. He should deliver him who is wronged from his oppressors, perhaps in a situation brought for judgment before members of the community similar to a modern case set before a jury (Dan 13:44–64). The wise should not be fainthearted in judging a case (see Ps 82:2–4); it takes a strong person to resist pressures and judge impartially and fairly.

[4:10]

Society is an extended family. Thus, the wise man should be like a father to orphans, caring for them as his own children, and take the place of a husband to their mother, not that he should marry her but should take care of her by being like a husband to her. This solidarity reflects God’s fatherly love and care of every member of society, so that the one who imitates his compassion is like a son of the Most High. This expression, rare in the Old Testament, is sometimes used to refer to Jesus in the Gospels (Mark 5:7; Luke 1:32; 8:28)—he who most perfectly reflected the heart of the Father for his people. God’s concern for the downtrodden is such that he will love you more than does your mother if you care for them. This description of God’s love as loyal, unconditional motherly love is rare but not unheard of in the Bible (Isa 49:15; 66:13). It also sets the stage for the following poem, where wisdom is depicted as a loving mother.

The practice of giving alms is frequently commanded in Scripture as an imitation of God’s gratuitous love. Inspired by the Beatitudes and Jesus’s own poverty, “the Church’s love for the poor . . . is a part of her constant tradition” and mission (Catechism 2444). Pope John Paul II defined the “preferential option for the poor” as an outstanding way of exercising Christian charity: the Church, in imitation of Christ, must especially embrace those most in need— namely, “the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future.”John Paul II, Sollicitudo Rei Socialis (Vatican City: Libreria Editrice Vaticana, 1987), 42; see also Centesimus Annus (Vatican City: Libreria Editrice Vaticana, 1991), 57. Pope Benedict XVI echoed the same concern, writing that “love for widows and orphans, prisoners, and the sick and needy of every kind, is as essential to [the Church] as the ministry of the sacraments and preaching of the Gospel.”Benedict XVI, Deus Caritas Est (Vatican City: Libreria Editrice Vaticana, 2005), 22.
Almsgiving is an act of mercy that extends beyond simply giving money to the poor. Traditionally, it has been taken to encompass the seven corporal works of mercy—namely, feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick, visiting the imprisoned, and burying the dead (Catechism 2447).Thomas Aquinas, Summa Theologiae II-II q. 32 a. 2. Six of these derive from Matthew’s depiction of the last judgment (Matt 25:31–46), while the seventh is from Tobit 1:16–20; 12:12. Jesus teaches that the nations will be judged according to how they carried out the works of mercy to the poor and needy.
Almsgiving is also a way of expressing interior penance (Catechism 1434) and an act of religion (Catechism 1969). Christians should give alms generously for all these reasons, but perhaps especially because by doing so they imitate God’s love for the poor, and by being merciful to others they are promised God’s mercy in return (Matt 5:7).