Sirach 6:18–14:19

In his third poem on wisdom, Ben Sira revisits the idea that wisdom initially appears harsh to the uninitiated and that pursuing her requires great effort at first; yet she proves to be well worth it in the end (6:18–37). He offers miscellaneous advice for right conduct toward God and neighbor in public life, largely communicated in the form of negative admonitions (“do not . . . “) and based on the fundamental principle “do good, avoid evil” (7:1–17). He then turns to private life, offering counsel on household management, including a man’s duties to his friends, family, and servants, as well as to priests and the poor (7:18–36). Nineteen other negative admonitions follow on relating prudently to the rich and powerful, sinners and penitents, the elderly and the deceased, and the wise and the foolish (8:1–19). Further advice is then offered on relationships with women, friends, sinners, and acquaintances (9:1–18). He also discusses wise leadership: Good leaders must rule with the awareness that they are subject to God’s rule. Vices such as lack of discipline, anger, and pride must be diligently avoided, for they have led to the demise of many rulers and governments (10:1–11:1). The wise person should also avoid making hasty judgments based on the appearances of things either seen or heard (11:2–9), and should trust in God’s providence in financial matters (11:10–28). More advice follows on how to discern friends from enemies (11:29–12:18), on dealing cautiously with the rich and powerful (13:1–14:2), and on using wealth wisely and liberally (14:3–19).

¹⁸My son, from your youth up choose instruction,
and until you are old you will keep finding wisdom.
¹⁹Come to her like one who plows and sows,
and wait for her good harvest.
For in her service you will toil a little while,
and soon you will eat of her produce.
²⁰She seems very harsh to the uninstructed;
a weakling will not remain with her.
²¹She will weigh him down like a heavy testing stone,
and he will not be slow to cast her off.
²²For wisdom is like her name,
and is not manifest to many.

²³Listen, my son, and accept my judgment;
do not reject my counsel.
²⁴Put your feet into her chains,
and your neck into her collar.
²⁵Put your shoulder under her and carry her,
and do not fret under her bonds.
²⁶Come to her with all your soul,
and keep her ways with all your might.
²⁷Search out and seek, and she will become known to you;
and when you get hold of her, do not let her go.
²⁸For at last you will find the rest she gives,
and she will be changed into joy for you.
²⁹Then her chains will become for you a strong protection,
and her collar a glorious robe.
³⁰Her yoke is a golden ornament,
and her bonds are a cord of blue.
³¹You will wear her like a glorious robe,
and put her on like a crown of gladness.

³²If you are willing, my son, you will be taught,
and if you apply yourself you will become clever.

³³If you love to listen you will gain knowledge,
and if you incline your ear you will become wise.
³⁴Stand in the assembly of the elders.
Who is wise? Cling to him.
³⁵Be ready to listen to every narrative,
and do not let wise proverbs escape you.
³⁶If you see an intelligent man, visit him early;
let your foot wear out his doorstep.
³⁷Reflect on the statutes of the Lord,
and meditate at all times on his commandments.
It is he who will give insight to your mind,
and your desire for wisdom will be granted.

OT: Prov 1:2–7; 3:11–12; 4:9, 13
NT: Matt 7:13–14; 11:29–30; Heb 12:5–11
Catechism: way of the cross, 2015; education of children, 2223

[6:18–19]

The fatherly address My son marks the beginning of a new unit. A child is not normally wise from youth. Wisdom is a habit that is formed slowly after years spent in restraining one’s passions, fostering a virtuous life, and studying God’s law. Yet a child can choose instruction (Greek paideia)—education, training, or discipline—to set out early in life on the path to find wisdom. Still, one never “graduates” in this pursuit. The diligent disciple continues to discover her until old age (literally, “until gray hairs”). The search for wisdom is a lifelong quest. Like a farmer who plows and sows in the fields, then patiently waits for a good harvest, one who pursues wisdom must toil a little while at her service through diligent study and character formation until he can eat of her produce—that is, enjoy the benefits she yields. This requires a long process of growth and maturity.

[6:20–22]

Ben Sira returns to the topic of wisdom’s rigor (4:17). She seems harsh to the uninstructed —that is, her demands seem too difficult to the undisciplined. Indeed, she is not for the faint of heart: a weakling (literally, “one with no heart”) who lacks determination and courage will not remain with her very long. The feeble man cannot bear the weight of her discipline and perceives her as a heavy testing stone; unable to bear this burden, he is eager to cast her off. For wisdom (Hebrew: “discipline”) is like her name: this obscure saying is based on a Hebrew pun. In Hebrew the word for “discipline” (musar) also means “withdrawn” or “far removed.” Thus, wisdom or discipline seems distant, far removed and is not manifest to many because few are willing to submit themselves to her demands.

[6:23–26]

Listen, my son marks yet another unit. Ben Sira encourages his disciple not to be daunted by wisdom’s discipline but to follow his counsel and persevere through the challenges of following her. The committed disciple must submit to wisdom as a slave submits to a master, or as an animal submits to its yoke (51:26). The image of feet bound by chains, of the neck restrained by a collar, and of the shoulder carrying wisdom illustrates the need to willingly accept her bonds—the discipline of her commandments. If you desire to find wisdom, you must come to her with all your soul, and keep her ways with all your might. This echoes the commandment of the ^†Shema, exhorting Israel to love God “with all your soul and with all your might” (Deut 6:5).

[6:27–28]

Having emphasized the struggle involved in pursuing wisdom, Ben Sira now assures his readers that the pursuit is well worth it. She will not always remain so elusive but will become known to the one who perseveres in seeking her, revealing herself and even giving herself to him so that he can lay hold of her. When this occurs, he must not let her go lest he lose her again (Prov 4:13; Song 3:4). The words at last reaffirm that the long struggle in searching for wisdom is not perpetual: the disciple who labors to find her will finally know her as she really is. He will find the rest she gives, while the pain caused by her previously harsh demeanor will be changed into joy (see Matt 11:29).

[6:29–31]

These verses complete the imagery of 6:24–25. Signs of slavery and bondage are transformed into symbols of strength and beauty. Wisdom’s chains no longer bind but provide strong protection—or a “sturdy shelter” like the faithful friend (6:14). Her collar no longer restrains but turns into a glorious robe—like the robe of the high priest (50:11). Her yoke and bonds no longer evoke slavery but have changed into a golden ornament and royal cord of blue—recalling the tassels worn by Jews to remind them of God’s commandments (Num 15:38–39). The metaphor of “wearing wisdom” like a glorious robe (Sir 27:8) and putting her on like a crown of gladness (1:11; 15:6; Prov 4:9; 16:31) indicate that the persevering and disciplined wisdom seeker will enjoy the glory of the priesthood and splendor of royalty.

[6:32–33]

No one can be compelled to become wise. In this new unit, Ben Sira emphasizes how every disciple must freely choose to seek wisdom. This is expressed by the repeated use of conditional clauses: Only if you are willing will you be taught, disciplined, and educated. Only if you apply yourself (literally, “if you give over your soul”) and put your mind and heart to it can you become clever. Only if you love to listen will you grow in knowledge and wisdom (Prov 8:32–33).

[6:34–35]

Yet not every discourse is of equal value. It is best to keep company with the assembly of the elders—wiser, older people with more life experience, or people in authority. The disciple should cling to the wise person and his teachings as a man clings to his wife (Gen 2:24). While the Hebrew says that the disciple should be disposed to listen to every narrative, the Greek specifies “every godly discourse” (NRSV), or the speech spoken by godly people. One should not miss the opportunity to learn wise proverbs—short, memorable utterances—caught in conversations with the wise.

[6:36–37]

The search for wisdom should not be compartmentalized or restricted to the classroom. The disciple must be proactive and determined to pursue her in the company of the wise at every hour of the day. Ben Sira expresses this dedication hyperbolically, with the disciple seeking out an intelligent man by visiting him early in the morning and wearing out his doorstep. Ben Sira concludes this section by returning to the ultimate, divine source of wisdom: the †Torah. To find wisdom the disciple must reflect on the statutes of the Lord (Hebrew: “reflect on the fear of the Most High”) and meditate at all times on his commandments (see Ps 1:2). Paradoxically, after encouraging his students to invest so much effort in the pursuit of wisdom, he adds that acquiring wisdom is ultimately not only the result of human effort but primarily a gift from God. It is God, ultimately, who will give insight to the human mind (Hebrew; Greek: he will “strengthen your heart,” ESV-CE) and grant a person’s desire for wisdom. The attainment of wisdom depends on human effort cooperating with divine grace (Catechism 2022).

The idea that wisdom first appears as a heavy yoke and only later bestows her rewards to those who have the courage to bear her discipline is echoed in other Jewish and Christian texts. Rabbinic tradition also portrays the †Torah as a yoke. Willingly taking on the yoke of the Torah frees one from the yoke of secular rule and worldly cares: “Whoever accepts upon himself the yoke of Torah will be relieved from the yoke of government and the yoke of worldly concerns; but whoever throws off the yoke of Torah from himself will be burdened with the yoke of government and the yoke of worldly concerns.”Mishnah, Avot 3:5. The Mishnah: A New Integrated Translation and Commentary, 2007, https://www.echok.com/mishnah/nezikin_vol_2/Avot3.pdf. According to the †Talmud, the Torah grants protection and health to whoever occupies himself with it, because it is an “elixir of life to the whole of Israel’s body, ‘and healing to all his flesh’ (Prov 4:22).”Babylonian Talmud, Erubin 54a. All quotes from the Babylonian Talmud are from Jacob Neusner, The Babylonian Talmud: A Translation and Commentary (Peabody, MA: Hendrickson, 2011); here, 3:264.

Jesus also employs the yoke metaphor to describe both the demands of Christian discipleship and the freedom that it offers, assuring those who take on his yoke: “You will find rest for your souls. For my yoke is easy, and my burden is light” (Matt 11:29–30). While some choices appear easy at first but eventually lead to destruction, the hard path of following Christ through discipline and self-denial ultimately leads to life (Matt 7:13–14).

¹Do no evil, and evil will never befall you.
²Stay away from wrong, and it will turn away from you.

³My son, do not sow the furrows of injustice,
and you will not reap a sevenfold crop.

⁴Do not seek from the Lord the highest office,
nor the seat of honor from the king.
⁵Do not assert your righteousness before the Lord,
nor display your wisdom before the king.
⁶Do not seek to become a judge,
lest you be unable to remove iniquity,
lest you be partial to a powerful man,
and thus put a blot on your integrity.
⁷Do not offend against the public,
and do not disgrace yourself among the people.

⁸Do not commit a sin twice;
even for one you will not go unpunished.
⁹Do not say, “He will consider the multitude of my gifts,
and when I make an offering to the Most High God he will accept it.”
¹⁰Do not be fainthearted in your prayer,
nor neglect to give alms.

¹¹Do not ridicule a man who is bitter in soul,
for there is One who abases and exalts.
¹²Do not devise a lie against your brother,
nor do the like to a friend.
¹³Refuse to utter any lie,
for the habit of lying serves no good.
¹⁴Do not prattle in the assembly of the elders,

nor repeat yourself in your prayer.
¹⁵Do not hate toilsome labor,
or farm work, which were created by the Most High.
¹⁶Do not count yourself among the crowd of sinners;
remember that wrath does not delay.
¹⁷Humble yourself greatly,
for the punishment of the ungodly is fire and worms.

OT: Pss 34:14; 37:27

NT: Luke 1:51–53; 1 Pet 3:11

Catechism: doing good and avoiding evil, 1706; human authority and governance, 1897–904; participation in public life, 1913–17

[7:1–3]

Doing good and avoiding evil (Pss 34:14; 37:27; 1 Pet 3:11) is the most basic precept of the moral life, inscribed by God on the human heart and echoed in every person’s conscience. By following this law, one reflects the image of God and expresses the dignity of the human person.Gaudium et Spes 16; Catechism 1706. Ben Sira expresses here the classic law of retribution: Do no evil, and evil will never befall you. Of course, life does not always quite work that way. While Scripture promises blessings to those who obey God’s law and threatens curses to those who disobey it (Deut 28; Prov 10:16; 12:14), it is also full of laments asking God why the just suffer and the wicked prosper (Job 21:7–13; Jer 12:1–2). Though it is true that evil men may flourish for a time, they are eventually consumed by their own wickedness (Ps 37:14–15). And while the just cannot avoid suffering, God can use this suffering for good (Gen 50:20; Rom 8:28). Thus, the first priority of the righteous should be to stay away from wrong. Although they can still suffer evil from others (Eccles 8:14), by avoiding wickedness they are able to guard themselves from the more dangerous moral evil (Luke 12:4–5), so that by resisting it, it will turn away from them (James 4:7; 1 Pet 5:8–10). Ben Sira makes the same point in verse 3 with a metaphor of sowing and reaping evil (Job 4:8; Prov 22:8; Hosea 10:12; Gal 6:8). He warns against sowing in the furrows of injustice. The furrows—strips of earth that have been turned by the plow—here symbolize situations where only injustice can grow. One should stay clear of such fields, lest one reap a sevenfold crop of trouble and woes.

[7:4–5]

Ben Sira now cautions his readers against vanity or conceit, urging them instead to pursue humility (Prov 3:34; James 4:6; 1 Pet 5:5). He discourages the pursuit of political power, even when asking the Lord for the highest office, or the king for a seat of honor. Although those who seek positions of influence may couch their motivation in altruistic or noble terms, often a thirst for power lurks behind this desire. The righteous should seek to serve others rather than rule over them (Matt 20:21–28). Verse 5, which follows the same parallel structure as verse 4, warns against boasting of one’s righteousness before the Lord or one’s wisdom before the king. God will not be convinced of our own goodness, because “no man living is righteous” before him (Ps 143:2; see also Job 9:20; Ps 14:3; Eccles 7:20). Likewise, showing off before human rulers is incompatible with wisdom.

[7:6–7]

The exhortation to avoid the wrong kind of ambition is extended to the legal realm. One should not seek to become a judge (Hebrew: “a ruler”), for not everyone has the moral strength to remove iniquity and put an end to injustice. A judge who lacks inner strength is vulnerable to being partial to a powerful man and may be corrupted by receiving bribes or favoring people of influence, thus putting a blot on his integrity. Any offense against the public and the common good would disgrace the judge’s reputation among the people.

[7:8–10]

Ben Sira returns to the topic of presumption. Some think that they can commit a sin twice—that is, over and over—presuming that by bringing a multitude of gifts or an offering to God, he will accept these as atonement and overlook their offenses. As stated earlier (5:4–7), such a presumptuous attitude only stores up God’s wrath, for no sin goes unpunished. The Lord does not look kindly on sacrifices offered without a contrite spirit (Ps 51:16–17; Prov 21:27; Isa 1:11–16; Amos 5:21–24). For this reason, it is all the more important to not be fainthearted in your prayer but to pray—presumably here a prayer of confession and repentance (Mark 11:24; Luke 18:1–14; James 1:6)—with earnestness, perseverance, and faith, while continuing to give alms, since these have the power to atone for sins (Sir 3:30).

[7:11]

The topic shifts back to interpersonal relationships. The wise person should not ridicule or mock a man who is bitter in soul, humiliated by poverty or adverse circumstances. For the Lord is the One who abases and exalts: he bestows either adversity or prosperity on each person and is able to reverse the situation at any time (2 Sam 22:28; Ps 147:6; Luke 1:51–53). Thus, as Proverbs says, “He who mocks the poor insults his Maker” (Prov 17:5).

[7:12–13]

Having already advocated for speaking the truth (4:25, 28) and avoiding duplicity (5:14), Ben Sira now plainly warns against lying, particularly against a brother or friend. St. Paul makes a similar point: “Let every one speak the truth with his neighbor, for we are members one of another” (Eph 4:25). The wise disciple should avoid lying altogether, not only because it is an offense against the eighth commandment (Exod 20:16), but because a habit of lying leads to a life of deceit, which never serves any good. See the Reflection and Application section for Sir 4:20–31 (p. 82).

Torah Study and Work
Ben Sira’s respect for manual work is reflected in the rabbinic writings: “Excellent is the study of the Law together with worldly occupation, for toil in them both puts sin out of mind. But all study of the Law without [worldly] labour comes to naught and brings sin in its train.”Mishnah, Avot 2:2, in Herbert Danby, trans., The Mishnah (Oxford: Oxford University Press, 1933), 447. The Talmud adds: “Anyone who does not teach his son a trade is as though he trains him to be a gangster.”Babylonian Talmud, Qiddushin 29a (Neusner, Babylonian Talmud, 12:127). As valuable as religious study may be in itself, it must be balanced with work (2 Thess 3:10–12).

a. Mishnah, Avot 2:2, in Herbert Danby, trans., The Mishnah (Oxford: Oxford University Press, 1933), 447.
b. Babylonian Talmud, Qiddushin 29a (Neusner, Babylonian Talmud, 12:127).

[7:14–15]

Still on the topic of controlling one’s tongue, a wise person should not prattle or engage in idle chatter in the assembly of the elders (6:34). Neither should one repeat oneself in vain repetition in prayer, advice found elsewhere in Scripture (Eccles 5:2; Matt 6:7). A good antidote to idle talk is manual work, which Ben Sira holds in high esteem—even for the scholar. One should not hate toilsome labor, or farm work because these were created by the Most High—likely an allusion to Gen 2:15, where God entrusts the task of tilling the ground to Adam, or to Gen 3:17–19, where this work becomes a heavy burden after the fall.

[7:16–17]

Do not count yourself among the crowd of sinners does not mean “do not consider yourself a sinner” but rather means “do not join the company of sinners”—for divine wrath and judgment will not be postponed indefinitely. Ben Sira concludes this section on arrogance and presumption by proposing the contrary virtue to those vices: Humble yourself greatly, or do not think too highly of yourself, for the punishment of the ungodly is fire and worms (see Acts 12:23). This points to the corruption of the body after death and likely alludes to Isa 66:24, which depicts the bodies of the wicked as given over to worms and fire—a terrifying image that would eventually become identified with eternal damnation (Jdt 16:17; Mark 9:47–48).

Ben Sira’s warning not to seek positions of power (7:4–6) strikes at one of the deepest temptations of the fallen human heart: the prideful ambition to “be like God, knowing good and evil” (Gen 3:5)—which often comes with a drive to determine what is good and evil on the basis of one’s own opinions and desires, and sometimes to impose this arbitrary morality upon others. St. John calls “pride of life” (1 John 2:16) the perennial ambition to “be like God,” but “without God, before God, and not in accordance with God” (Catechism 398).
C. S. Lewis warns that one of the permanent mainsprings of human action is the desire to be part of some privileged “Inner Ring” of society. Being a member of this Ring grants not only privileges of “power, money, liberty to break rules, avoidance of routine duties, evasion of discipline” but also a “delicious sense of secret intimacy” in the knowledge that one belongs to the exclusive, select few who know better than all the rest.C. S. Lewis, “The Inner Ring,” in The Weight of Glory (New York: HarperCollins, 1980), 151. Lewis suggests that of all passions, “the passion for the Inner Ring is most skillful in making a man who is not yet a very bad man do very bad things.”Lewis, “Inner Ring,” 154.
When Jesus resisted the devil’s temptation to throw himself down from the pinnacle of the temple, refusing to tempt God by asserting his divine power over the laws of nature (Luke 4:9–12), he rejected the pride of life and the temptation of the Inner Ring. Instead, having been born under the law (Gal 4:4), he humbly took the form of a servant and became obedient unto death (Phil 2:5–8) for the sake of our salvation. All the more should his disciples not seek positions of power out of selfish ambition or conceit, but “in humility count others better than yourselves,” with each one looking “not only to his own interests, but also to the interests of others” (Phil 2:3–4).

¹⁸Do not exchange a friend for money,
or a real brother for the gold of Ophir.
¹⁹Do not deprive yourself of a wise and good wife,
for her charm is worth more than gold.
²⁰Do not abuse a servant who performs his work faithfully,
or a hired laborer who devotes himself to you.
²¹Let your soul love an intelligent servant;
do not withhold from him his freedom.

²²Do you have cattle? Look after them;

if they are profitable to you, keep them.
²³Do you have children? Discipline them,
and make them obedient from their youth.
²⁴Do you have daughters? Be concerned for their chastity,
and do not show yourself too indulgent with them.
²⁵Give a daughter in marriage; you will have finished a great task.
But give her to a man of understanding.

²⁶If you have a wife who pleases you, do not cast her out;
but do not trust yourself to one whom you detest.
²⁷With all your heart honor your father,
and do not forget the birth pangs of your mother.
²⁸Remember that through your parents you were born;
and what can you give back to them that equals their gift to you?

²⁹With all your soul fear the Lord,
and honor his priests.
³⁰With all your might love your Maker,
and do not forsake his ministers.
³¹Fear the Lord and honor the priest,
and give him his portion, as is commanded you:
the first fruits, the guilt offering, the gift of the shoulders,
the sacrifice of sanctification, and the first fruits of the holy things.

³²Stretch forth your hand to the poor,
so that your blessing may be complete.
³³Give graciously to all the living,
and withhold not kindness from the dead.
³⁴Do not fail those who weep,
but mourn with those who mourn.
³⁵Do not shrink from visiting a sick man,
because for such deeds you will be loved.
³⁶In all you do, remember the end of your life,
and then you will never sin.

OT: Lev 19:18; Deut 5:16; 24:14
NT: Eph 5:21–6:9; Col 3:18–4:1
Catechism: the domestic church, 1655–58; family and society, 2207–13; filial piety, 2214–18

[7:18–19]

A close friend (6:15) is like a real brother and has priceless value. One should not trade such a friendship for money or any other material benefit, even the famed gold of Ophir (a place of uncertain location known for its fine gold; 1 Kings 9:28; Ps 45:9; Isa 13:12). Likewise, do not deprive yourself of a wise and good wife; or following the Hebrew, “do not dismiss” (NRSV) or “depart from” (ESV-CE) a wise and good wife, for finding her is like finding wisdom (Prov 18:22; 31:10), and her charm—her gracious character (NABRE, NJB)—is worth more than gold or “better than jewels” (Hebrew) (see Prov 31:10).

[7:20–21]

The ^†Torah commands the Israelites to release their Hebrew servants after six years (Exod 21:2; Deut 15:12) and be kind to all slaves (Deut 24:14). Ben Sira goes beyond this injunction, not only advising his readers not to abuse a faithful servant or dedicated hired laborer but also instructing them to love an intelligent servant (the Hebrew adds “as your soul”), in addition to granting him his freedom at the fitting time (Philem 10–16).

[7:22–23]

Ben Sira offers more advice pertaining to domestic life, approaching four topics (cattle, children, daughters, wives) with the question “Do you have . . . ?” (vv. 22–26). Those who own cattle should look after them, in conformity with the Torah’s instructions to treat animals kindly (Deut 22:4; 25:4; Prov 12:10; 27:23). Good fathers should discipline their children (as wisdom does, Sir 4:17) and make them obedient (literally, “bend their necks”) from their youth—a recurring topic in wisdom literature (30:1–13; Prov 23:13).

[7:24–25] Ben Sira also urges fathers of daughters to be concerned for their chastity (literally, “their body”) by protecting them and their virginity until marriage. A father should not be too indulgent with them (literally, “and do not let your face shine on them”). While this advice may sound harsh, it is perhaps intended for the wayward daughters of 26:10–12; 42:9–14 and is an expression of wise parenting. A father in Ben Sira’s day was responsible for giving his daughter in marriage; he advises entrusting her to a man of understanding, in contrast to other possible qualities, such as wealth, social status, or physical appearance.

[7:26]

The advice to not cast out (or divorce) a wife who pleases you (literally, “a wife according to your soul”) seems self-evident. In Hebrew the command is more sweeping: “Do you have a wife? Do not abhor her.” By contrast, a man should not trust one whom he detests (literally, “a hated wife”; see Deut 21:15–17), either because she has proven herself untrustworthy or because he cannot count on her loyalty.

[7:27–30]

Verses 27–30 echo the Shema (Deut 6:4–5), which enjoins Israel to love God with all your heart . . . soul . . . might. Applying the same language to parents, priests, and ministers implies that they act as God’s representatives and are due a corresponding honor (see the sidebar “Honoring God by Honoring Parents,” p. 66). Ben Sira briefly revisits the commandment to honor your father and your mother (3:1–16; Exod 20:12; Deut 5:16). Honor your father is literally “give glory to your father.” Do not forget the birth pangs of your mother reminds the reader that she suffered much to bring him into the world (Gen 3:16). Children exercise the virtue of piety when they remember that they owe a debt of gratitude to their parents for giving them life, a gift that no one will ever be able to fully repay (Catechism 2215).

The sphere of concern is expanded from household management to include the Lord’s priests and ministers, who mediate his presence to the society and family. The wise person should not only fear the Lord with reverence and awe but also honor his priests (Hebrew: “sanctify his priests,” i.e., regard them as holy)—the descendants of Aaron who ministered and offered sacrifices in the Jerusalem temple. Still echoing the Shema, verse 30 parallels verse 29 with the same structure and thought: With all your might love your Maker or “the one who made you.” The commandment to not forsake his ministers alludes to the obligation to provide financially for priests and Levites as mandated by the law (Num 18:8–19; Deut 12:19; 18:1–5).

[7:31]

The Torah commands Israelites to give to priests and Levites a portion of their harvests and sacrifices. This includes the first fruits of their harvest (Num 18:13; Deut 18:4), the meat of the guilt offering made in atonement for sins (Lev 7:1–7), the gift of the shoulders or heave offering (Deut 18:3), the sacrifice of sanctification (possibly the grain offering, Lev 2:1–16), and the first fruits of the holy things (the priest’s portion described in Num 18:8–11).

[7:32–33]

One who manages his household well should also stretch forth his hand to give generously to the poor (3:30–4:10) so that his blessing may be complete, as God promises to bless those who give generously (Deut 14:28–29). The Greek of verse 33 (Give graciously to all the living) is difficult. It means something like “a gift has grace before all living”—that is, every living person appreciates a gift. One should also not withhold kindness from the dead but be gracious to the deceased. Probably what is in view is revering their memory, granting them a dignified burial, and comforting those who mourn their passing.

[7:34–35]

Being present with those who weep when they have experienced loss is a noble act of charity; so is the act of showing sympathy by mourning with those who mourn (Rom 12:15). Jewish custom provides for seven days of mourning for the dead (Sir 22:12). Likewise, one should not hesitate to visit a sick man. Visiting the sick is one of the corporal works of mercy and an excellent way of fulfilling the commandment to “love your neighbor as yourself” (Lev 19:18). Not only are such deeds as described in Sir 7:18–35—extended to friends, servants, animals, children, wives, parents, priests, ministers, the poor, the living, and the dead—praiseworthy in themselves, but the person who diligently carries them out will be loved by God and by all. From a Christian perspective, these works of mercy exemplify the golden rule of doing unto others what you would like done to you (Matt 7:12; 25:37–40).

[7:36]

In a final motivating statement, Ben Sira reminds the reader: In all you do (or “in all your words”), remember the end of your life (literally, “your last things”), and then you will never sin. This is the classic memento mori (“remember that you die”) saying—a reminder of the inevitability of death. An ancient Jewish tradition makes the same point: “Consider three things and you will not come to sin. Know from where you came, and to where you are going, and before Whom you will have to give an account and reckoning.”Mishnah, Avot 3:1. The Mishnah: A New Integrated Translation and Commentary, https://www.echok.com/mishnah/nezikin_vol_2/Avot3.pdf. See the Reflection and Application section for 41:1–13 (pp. 300–301).

By extending familial relations beyond spouse and children to also include friends, servants, animals, priests, and the poor, Ben Sira anticipates the concept of the family as the domestic church. Christian families are called to be not insular bubbles closed in on themselves but rather “islands of Christian life in an unbelieving world” and “centers of living, radiant faith” (Catechism 1655–56). Just as Ben Sira promotes harmonious relationships not only in the families of his day but also in all levels of society, so Christians today have the grace and responsibility to make the family “a school of deeper humanity” by showing care and love for the little ones, the sick, and the aged; by serving one another; and by sharing goods, joys, and sorrows in a spirit of sacrifice.Gaudium et Spes 52; John Paul II, Apostolic Constitution Familiaris Consortio 21. Ben Sira upholds the biblical view that, as the “first and vital cell of society,” the family has “vital and organic links with society” and is its very foundation.John Paul II, Familiaris Consortio 42 (1981). By valuing one’s friends, cherishing one’s spouse, treating well one’s workers, disciplining one’s children, honoring one’s parents and priests, being generous to the poor, mourning with those who mourn, and visiting the sick, Christian families not only apply Ben Sira’s teachings. They also build and develop society through their service of love toward God and neighbor, thus becoming “the most effective means for humanizing and personalizing society.”John Paul II, Familiaris Consortio 43.

¹Do not contend with a powerful man,
** lest you fall into his hands.**
²Do not quarrel with a rich man,
** lest his resources outweigh yours;**
for gold has ruined many,
** and has perverted the minds of kings.**
³Do not argue with a chatterer,
** nor heap wood on his fire.**

⁴Do not jest with an ill-bred person,
** lest your ancestors be disgraced.**
⁵Do not reproach a man who is turning away from sin;
** remember that we all deserve punishment.**
⁶Do not disdain a man when he is old,
** for some of us are growing old.**
⁷Do not rejoice over any one’s death;
** remember that we all must die.**
⁸Do not slight the discourse of the sages,
** but busy yourself with their maxims;**
because from them you will gain instruction
** and learn how to serve great men.**
⁹Do not disregard the discourse of the aged,
** for they themselves learned from their fathers;**
because from them you will gain understanding
** and learn how to give an answer in time of need.**

¹⁰Do not kindle the coals of a sinner,

lest you be burned in his flaming fire.
¹¹Do not get up and leave an insolent fellow,
lest he lie in ambush against your words.
¹²Do not lend to a man who is stronger than you;
but if you do lend anything, be as one who has lost it.
¹³Do not give surety beyond your means,
but if you give surety, be concerned as one who must pay.

¹⁴Do not go to law against a judge,
for the decision will favor him because of his standing.
¹⁵Do not travel on the road with a foolhardy fellow,
lest he be burdensome to you;
for he will act as he pleases,
and through his folly you will perish with him.
¹⁶Do not fight with a wrathful man,
and do not cross the wilderness with him;
because blood is as nothing in his sight,
and where no help is at hand, he will strike you down.
¹⁷Do not consult with a fool,
for he will not be able to keep a secret.
¹⁸In the presence of a stranger do nothing that is to be kept secret,
for you do not know what he will divulge.
¹⁹Do not reveal your thoughts to every one,
lest you drive away your good luck.

OT: Lev 19:32; Prov 6:1–5; 15:1, 18; 26:20–22; 29:22
NT: Col 3:8; James 1:19; 3:5–6
Catechism: prudence, 1806; conversion and society, 1886–89

Not all the counsel of wisdom books like Sirach is about morality; some wisdom is simply practical, tips on how to avoid problems and succeed in life. This section of Sirach contains much advice of that kind. Counsels like these are not moral absolutes but rather advice that needs to be weighed and applied with wisdom.

[8:1–3]

In life, we must choose our battles. While some are worth fighting, others cannot be won and are best avoided. Ben Sira advises to not contend with a powerful or influential man because he will surely win and inflict harm upon you if you fall into his hands. Likewise, it is futile to quarrel with a rich man, for his financial resources give him a marked advantage over his opponent. He can use his wealth to pervert justice by bribery and ruin you, for gold has ruined many in the past and even perverted the minds of kings whose hearts were swayed by the love of gain. It is also pointless to argue with a chatterer who only talks and never listens. Disputing with him only heaps wood on his fire and gives him still more to talk about (28:8–12; Prov 26:20–22; James 3:5–6).

[8:4–5]

The wise person should avoid displaying a superior attitude when dealing with less fortunate people and should conduct himself with humility and nobility of character. Do not jest, ridicule, or make fun of an ill-bred or uneducated person, lest your ancestors be disgraced by his unseemly response. Neither should you reproach a repentant man who is turning away from sin, for we all deserve punishment. The Hebrew reads: “Remember that we are all guilty” (NJB; compare NABRE). A rabbinic saying echoes this principle: “If one was a repentant [sinner], one must not say to him, ‘Remember your former deeds.’”Mishnah, Baba Metzia 4:10. The Mishnah: A New Integrated Translation and Commentary, https://www.echok.com/mishnah/PDFs/Bava%20Metzia%204.pdf.

[8:6–7]

No one should disdain the elderly. Scripture often commands us to honor them (3:12; 25:4–6; Lev 19:32; Wis 4:8–9) for, as Ben Sira adds with a touch of humor, some of us are growing old. Neither should one rejoice over any one’s death—even if this person is a rival or an enemy, or you have something to gain such as an inheritance. For in the end, we all must die. The passing of every person should soberly remind us of our own death (Sir 7:36). As the †Vulgate adds, we do not wish that others should rejoice at our death (Douay, 8:8).

[8:8]

While verses 4–7 caution readers against looking down on those who seem inferior, verses 8–9 warn them not to overlook or ignore those who are wiser. Do not slight or disregard the discourse of the sages. One should learn to recognize those who are wise and pay attention to their maxims or proverbs (6:34–36). Then as now, it is customary for people in the Middle East to sprinkle their speech with proverbs and short wisdom sayings, so that those who listen may gain instruction (or “learn discipline”) and social skills to serve great men or “stand before princes” (Hebrew).

[8:9]

This verse continues the thought initiated in verse 6 on the elderly while following the same parallel structure as verse 8. The discourse of the aged, like that of the ^†sages, is to be held in high regard, for they themselves learned from their fathers: wisdom is passed down from generation to generation (Deut 4:9; 11:18–19; Job 8:8–10). Why gain understanding haphazardly by trial and error when you could learn from the wisdom of the more experienced how to give an answer in time of need (Job 12:12)?

Oral Law and Apostolic Tradition

The idea that wisdom is passed down from generation to generation is preserved in the Jewish concept of the Oral Law. The ^†Mishnah—the oldest compilation of Jewish Oral Law—attests to this idea of transmission going back to Moses: “Moses received the Law from Sinai and committed it to Joshua, and Joshua to the elders, and the elders to the Prophets; and the Prophets committed it to the men of the Great Synagogue.”Mishnah, Avot 1:1 (Danby, Mishnah, 446). This idea anticipates the Catholic concept of apostolic tradition, by which Christ entrusted his teachings to his apostles, who passed them on to their successors: “What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also” (2 Tim 2:2).Dei Verbum 7–8; Catechism 75–79.

[8:10–11]

In 8:10–19 Ben Sira returns to the topic of not provoking those who can inflict harm (8:1–3). He warns readers not to kindle the coals of a sinner, either by approving of his misdeeds or (following the Vulgate; see Douay) by rebuking him, lest you be burned in the fire of his sin or anger or be tempted to sin yourself. The warning to not get up and leave an insolent fellow seems counterintuitive. A more accurate translation may be “Do not rise up to argue” against him, which is close to the Latin: “Do not stand against the face of an injurious person” (Douay, 8:14). In other words, avoid unnecessary conflict with such a person lest he lie in ambush to trap you in your words or provoke you into saying something that he could use against you.

[8:12–13]

Ben Sira now offers advice on lending. It is ill-advised to lend to a man who is stronger than you because it may be very difficult to enforce repayment of the debt. If you choose to do so, be as one who has lost it because there is no guarantee that the borrower will repay you (Prov 22:7). Giving surety occurs when a person wants to borrow money, but the lender requests that someone else cosign, guaranteeing to repay the loan if the borrower fails to do so (Sir 29:14–20; Prov 6:1–5; 11:15; 22:26–27). If you decide to cosign, do not commit to an amount beyond your means, because you may have to pay back the entire loan.

[8:14]

Do not go to law or litigate against a judge; this would be like appealing to someone’s friends to decide against him. The decision in court will surely favor him due to his standing, and you will have no chance of winning.

[8:15]

Ben Sira next advises on choosing travel companions wisely. Travel in the ancient world was slow and dangerous. Keeping company with a foolhardy fellow (Hebrew: “a cruel man”) while on the road was imprudent; such a person would likely be burdensome, and his recklessness would overwhelm you with trouble. A travel companion lacking self-control acts foolishly as he pleases; if he takes life-threatening risks, he will endanger you as well, and you may perish with him.

[8:16]

Avoid quarreling with a quick-tempered, wrathful man (see Prov 15:18; 26:21; 29:22). Do not cross the wilderness with him may be taken literally; or it may be a metaphorical way of saying, “Avoid finding yourself alone with him,” for he may resort to violence even to the point of shedding blood: when no one is around and no help is at hand, he may well strike you down and murder you.

[8:17–19]

The last three verses of this section deal with discretion when confiding in others. The wise person should consider carefully to whom he will reveal his thoughts. Certainly, he should not consult with a fool, for a person who lacks wisdom and prudence is unable to keep a secret. A clever Hebrew pun is lost in translation in verse 18: “Before a stranger [zar] make no secret [raz].” Do not reveal anything confidential when a stranger is present, whether in public or private, for you do not know what he will divulge and repeat to others. Finally, do not reveal your thoughts (literally, “your heart”) to every one (8:19) or more broadly “to anyone.” One should speak discreetly not only in the presence of fools and strangers but in all circumstances. “Thinking aloud” is rarely a good idea unless you are in the company of a few trustworthy friends, lest someone present use your words against you and drive away your good luck (Hebrew: “the good”).

How should I relate to others? When should I speak, and when should I remain silent? Whom should I befriend? Which activities are fruitful, and which are frivolous? Which battles are worth fighting, and which are best avoided? Answering these questions calls for the virtue of prudence. The Catechism defines prudence as “the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it” (Catechism 1806). Following Aristotle, St. Thomas Aquinas calls prudence “right reason applied to action.”Thomas Aquinas, Summa Theologiae II-II q. 47 a. 2; compare Catechism 1806. Quotations from the Summa are taken from Summa Theologica, trans. Fathers of the English Dominican Province (New York: Benziger Bros., 1948). It is known as “the charioteer of the virtues,” because it guides the other virtues and the judgment of conscience so that we are able to choose the good and avoid evil. Exercising prudence requires engaging its various parts by drawing upon various abilities and virtues. These include memory (drawing from past experience), understanding (having a good grasp of reality), docility (being willing to learn from others), shrewdness (quickly estimating what is right in any situation), reason (thinking rightly), foresight (anticipating potential future consequences of my actions), circumspection (perceiving what is most suitable here and now), and caution (avoiding any potential evil that may arise out of my decision).Thomas Aquinas, Summa Theologiae II-II q. 49 a. 1–8. A prudent person is able to quickly and intuitively consider these dimensions while navigating the many decisions of life.

¹Do not be jealous of the wife of your bosom,
and do not teach her an evil lesson to your own hurt.
²Do not give yourself to a woman
so that she gains mastery over your strength.
³Do not go to meet a loose woman,
lest you fall into her snares.
⁴Do not associate with a woman singer,
lest you be caught in her intrigues.
⁵Do not look intently at a virgin,
lest you stumble and incur penalties for her.
⁶Do not give yourself to harlots

lest you lose your inheritance.
⁷Do not look around in the streets of a city,
nor wander about in its deserted sections.
⁸Turn away your eyes from a shapely woman,
and do not look intently at beauty belonging to another;
many have been misled by a woman’s beauty,
and by it passion is kindled like a fire.
⁹Never dine with another man’s wife,
nor revel with her at wine;
lest your heart turn aside to her,
and in blood you be plunged into destruction.

¹⁰Forsake not an old friend,
for a new one does not compare with him.
A new friend is like new wine;
when it has aged you will drink it with pleasure.

¹¹Do not envy the honors of a sinner,
for you do not know what his end will be.
¹²Do not delight in what pleases the ungodly;
remember that they will not be held guiltless as long as they live.

¹³Keep far from a man who has the power to kill,
and you will not be worried by the fear of death.
But if you approach him, make no misstep,
lest he rob you of your life.
Know that you are walking in the midst of snares,
and that you are going about on the city battlements.

¹⁴As much as you can, aim to know your neighbors,
and consult with the wise.
¹⁵Let your conversation be with men of understanding,
and let all your discussion be about the law of the Most High.
¹⁶Let righteous men be your dinner companions,
and let your glorying be in the fear of the Lord.
¹⁷A work will be praised for the skill of the craftsmen;
so a people’s leader is proved wise by his words.
¹⁸A babbler is feared in his city,
and the man who is reckless in speech will be hated.

OT: Prov 2:16; 5:3–14; 7:4–27; 13:14–20; 22:11; 24:1
NT: Matt 5:8, 28; 1 Cor 6:18; 1 Tim 5:1–2
Catechism: chastity, 2337–59; purity of heart, 2517–27

[9:1–2]

Ben Sira now offers advice concerning relationships with women (9:1–9). The advice is written from a male perspective, but much of the advice applies to both sexes. Do not be jealous or suspicious of the wife of your bosom is a Hebrew idiom for “the wife you love.” Groundless jealousy not only brings no benefits; it can even promote the realization of the thing feared. Distrusting your wife could teach her an evil lesson to your own hurt (Hebrew: “lest you teach her to do evil against you,” NABRE)—that is, it could make her jealous as well, resulting in a breakdown of trust between spouses. On the other hand, do not give yourself (literally, “your soul”) to a woman—especially one of questionable morals, as described in the following verses. If you let her dominate you, she will gain mastery over your strength as Delilah did with Samson (Judg 16:4–21) and, the Latin adds, you will be confounded (see Douay). This would be the mark of a weak man.

[9:3]

The next five verses warn against sexual temptations, each time with a command followed by consequences for violating it (“do not . . . lest . . .”). The reader is warned not to go to meet a loose woman (Hebrew: “a strange woman”; Prov 2:16; 5:3; 7:5)—that is, a prostitute or adulteress—lest one become tempted and fall into her snares, trapped by her deceptive charms (Prov 7:22–23; Eccles 7:26). The appeal of the strange woman enticing a man into a trap contrasts with the chains and bonds of wisdom that ultimately bring freedom (Sir 6:24–25, 29–30).

Beauty and Corrupt Will
Commenting on Gen 6:2 (“The sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose”), St. John Chrysostom explains that the cause of these sinful, illegitimate unions was not the beauty of the women but the perverted will of the “sons of God”:

Was beauty the cause of sin? It could never be so. In fact, beauty is the work of the wisdom of God. And a work of God could never become the cause of wickedness. What is it then? Having seen them with evil intentions—that is the result of a corrupt will. Therefore also a wise man exhorted: “Do not gaze on the beauty of others” (Sir 9:8).John Chrysostom, Homilies on Hosea 3.4, in Sever Voicu, ed., Apocrypha, ACCS:OT 15 (Downers Grove, IL: InterVarsity, 2010), 221.

[9:4–5]

One should also not associate with a woman singer (^†Vulgate: a dancer [see Douay]). Women who sang publicly were considered morally suspect in ancient Israel (Isa 23:16)—the equivalent of a “loose woman.” Here the danger of being caught in her intrigues suggests succumbing to seduction. The Vulgate reads instead: and do not listen to her, lest you perish by the force of her charms (compare Douay). To avoid the near occasion of sin, a man should not even look intently at a virgin or a young, unmarried woman (Job 31:1), lest he stumble into sexual sin with her and subsequently incur penalties for her: the ^†Torah stipulates that a man who had relations with an unmarried woman had to pay a fine to her father and marry her (Exod 22:16–17; Deut 22:28–29).

[9:6–7]

The wisdom books often warn men to stay away from harlots (e.g., Prov 5:3–14; 6:26; 23:27), not only because of the gravity of sexual sin but also because they may lose their inheritance by squandering their money through an immoral lifestyle (compare Luke 15:30), or perhaps as the consequence of divine punishment. A man should not look around in the streets where prostitutes are found but should avoid those places (Prov 7:7–12).

[9:8]

Turn away your eyes from a shapely (Hebrew: “graceful”) woman. Ben Sira encourages again the discretion of the eyes. By turning one’s gaze away from the beauty of a woman belonging to another—that is, another man’s wife or daughter—a man guards his imagination from lust (Matt 5:28). That many have been misled in this way is to put blame not on a woman’s beauty but on the corrupt heart of a man who looks upon her with lust and, instead of controlling his passion, allows it to be kindled like a fire.

[9:9]

Undue familiarity can also be an occasion of sin. A man should never wine and dine with another man’s wife—an imprudent situation that could lead his heart to turn aside to her with the desire to commit adultery, and so he would be plunged into destruction. Adultery can ruin a person; it can lead to death—metaphorically (Prov 7:21–27) or literally. Not only does the Torah stipulate the death penalty for adultery (Lev 20:10; Deut 22:22; John 8:4–5); adulterers also expose themselves to the betrayed husband’s vengeance.

[9:10]

Ben Sira now turns to interactions between men (9:10–18). Since it takes time to build trust between companions, an old, long-lasting friend should be valued more than a new one who has not yet proven himself trustworthy. Once the friendship has aged, like a good wine, you will drink it with pleasure and cherish it (6:5–17; 37:1–6).

[9:11–12]

Why do the wicked prosper? It is a perennial temptation to envy the successes and honors of a sinner (see Job 21:7–18; Ps 73:3–12; Prov 3:31–32). Yet no one knows what his end will be: his prosperity is only temporary, and he will reap in time punishment for his sins (Sir 16:6–14; Pss 37:1–2; 73:18–19). Therefore, the wise man should not delight in the vain honors that the ungodly pursue, because they will not be held guiltless as long as they live. Literally, “they will not be declared innocent until ^†Hades”—they will not escape judgment indefinitely.

[9:13]

Keep far from a powerful or violent man who has the power to kill (8:1; Prov 20:2). Yet if you cannot avoid him, be cautious and make no misstep, lest he rob you of your life by murdering you or causing you some other harm. Ben Sira describes being in the presence of such a volatile person as walking in the midst of snares and on the city battlements. In modern idiom, this would be like walking through a minefield, vulnerable and in full view of the enemy.

[9:14–16]

The advice to aim to know your neighbors means taking stock of them so that you may know which ones are wise (v. 14), devout (v. 15), or righteous (v. 16). It is good to consult with the wise (see 6:34) and not with fools (8:17; Prov 13:20); to converse with men of understanding who love to discuss the law of the Most High—the ultimate source of wisdom (Sir 19:17; 24:23; Ps 1:2); and to dine with righteous men who glory in the fear of the Lord—the beginning, root, and crown of wisdom (Sir 1:14–20).

[9:17–18]

The last two verses of this chapter contrast a good leader’s wisdom with a rambler’s folly. Just as the quality of a work of art proves the skill of the craftsmen, so the speech of a leader demonstrates wisdom. But a babbler who speaks vainly and accomplishes nothing is not respected but only hated by all.

Ben Sira’s advice to avoid compromising situations that could lead to sexual temptations remains today more relevant than ever. He understands human weakness and its proneness to the “lust of the flesh” (1 John 2:16). The petition “lead us not into temptation” in the Lord’s Prayer implies a decision of the heart to stay clear of morally risky situations called “near occasions of sin” and to exercise vigilance, which is “custody of the heart” (Catechism 2848–49). “Blessed are the pure in heart, for they shall see God” (Matt 5:8). In a sexualized culture, the purity of heart and holiness that are so essential to see the Lord (Heb 12:14) must be actively cultivated by the virtue and gift of chastity, by purity of intention, by purity of vision (including feelings and imagination), and by prayer (Catechism 2520). Ben Sira’s counsel on relationships between men and women also presupposes the virtue of modesty, an integral part of the virtue of temperance, which protects the intimate center of the person through appropriate dress, speech, and conduct (Catechism 2521–24).

¹A wise magistrate will educate his people,
** and the rule of an understanding man will be well ordered.**

²Like the magistrate of the people, so are his officials;
** and like the ruler of the city, so are all its inhabitants.**

³An undisciplined king will ruin his people,
** but a city will grow through the understanding of its rulers.**

⁴The government of the earth is in the hands of the Lord,
** and over it he will raise up the right man for the time.**

⁵The success of a man is in the hands of the Lord,
** and he confers his honor upon the person of the scribe.**

⁶Do not be angry with your neighbor for any injury,
** and do not attempt anything by acts of insolence.**

⁷Arrogance is hateful before the Lord and before men,
** and injustice is outrageous to both.**

⁸Sovereignty passes from nation to nation
** on account of injustice and insolence and wealth.**

⁹How can he who is dust and ashes be proud?
for even in life his bowels decay.
¹⁰A long illness baffles the physician;
the king of today will die tomorrow.
¹¹For when a man is dead,
he will inherit creeping things, and wild beasts, and worms.
¹²The beginning of man’s pride is to depart from the Lord;
his heart has forsaken his Maker.
¹³For the beginning of pride is sin,
and the man who clings to it pours out abominations.
Therefore the Lord brought upon them extraordinary afflictions,
and destroyed them utterly.
¹⁴The Lord has cast down the thrones of rulers,
and has seated the lowly in their place.
¹⁵The Lord has plucked up the roots of the nations,
and has planted the humble in their place.
¹⁶The Lord has overthrown the lands of the nations,
and has destroyed them to the foundations of the earth.
¹⁷He has removed some of them and destroyed them,
and has extinguished the memory of them from the earth.
¹⁸Pride was not created for men,
nor fierce anger for those born of women.

¹⁹What race is worthy of honor? The human race.
What race is worthy of honor? Those who fear the Lord.
What race is unworthy of honor? The human race.
What race is unworthy of honor? Those who transgress the commandments.
²⁰Among brothers their leader is worthy of honor,
and those who fear the Lord are worthy of honor in his eyes.
²²The rich, and the eminent, and the poor—
their glory is the fear of the Lord.
²³It is not right to despise an intelligent poor man,
nor is it proper to honor a sinful man.
²⁴The nobleman, and the judge, and the ruler will be honored,

but none of them is greater than the man who fears the Lord.
²⁵Free men will be at the service of a wise servant,
and a man of understanding will not grumble.
²⁶Do not make a display of your wisdom when you do your work,
nor glorify yourself at a time when you are in want.
²⁷Better is a man who works and has an abundance of everything,
than one who goes about boasting, but lacks bread.
²⁸My son, glorify yourself with humility,
and ascribe to yourself honor according to your worth.
²⁹Who will justify the man that sins against himself?
And who will honor the man that dishonors his own life?
³⁰A poor man is honored for his knowledge,
while a rich man is honored for his wealth.
³¹A man honored in poverty, how much more in wealth!
And a man dishonored in wealth, how much more in poverty!

^11:1The wisdom of a humble man will lift up his head,
and will seat him among the great.

OT: Prov 8:15–16; 16:18; 28:15–16; 29:2; Wis 6:1–11; Sir 3:17–31
NT: Luke 1:51–52; Rom 11:20; 13:1–2; James 4:6–10; 1 Pet 5:5–6
Catechism: pride as capital sin, 1866; authority and political rule, 1897–1904

[10:1–3]

A magistrate or judge—the Hebrew term refers to anyone who exercises leadership—must not only be wise (Prov 8:15–16) but also educate or discipline (Greek paideuō) his people by teaching them to live virtuously and by setting the example with a rule that is well ordered, just, and dependable. The character of a ruler is important because his subordinates and subjects tend to follow his example: the competence of a magistrate is often seen in his officials, and the quality of a city’s ruler is reflected in its inhabitants (Prov 29:12). Thus, an undisciplined or reckless king will ruin his people (see Prov 28:15–16; 29:2), while a city will grow strong and prosper when ruled by intelligent and competent rulers.

[10:4–5]

The focus shifts from human rulers to the divine Ruler, who delegates his authority to men. These two verses share a similar parallel structure: both the global government of the earth, over which he raises up the right man as leader, and the personal success (Hebrew: “government”) of that man are in the hands of the Lord. If he governs wisely, the Lord confers his honor upon the scribe (Greek and Latin texts; see 39:1–11) or, more fittingly, upon the “lawgiver” (Hebrew text, NRSV).

[10:6]

Weaknesses and sins that undermine good leadership are now addressed. First, do not be angry (Hebrew: “return evil”) with your neighbor for any (or “every”) injury committed against you. A wise person should have the patience and maturity to overlook and forgive the minor faults of others (Lev 19:17–18; Matt 18:21–22). He should also avoid acts of insolence (Hebrew: “do not walk in the way of pride”), such as insulting or humiliating a neighbor who has offended him.

[10:7–8]

Arrogance or pride is hateful before the Lord and men, not only because it is diametrically opposed to the fear of the Lord and wisdom, but also because it is the root of all other sins, including injustice. For this reason, sovereignty passes from nation to nation. Political regime changes are not accidents of history but occur on account of injustice and insolence and wealth—that is, the greedy pursuit of material gain (Hebrew: “on account of violence and pride”). This is the national outworking of the proverb “Pride goes before destruction, and a haughty spirit before a fall” (Prov 16:18). Ben Sira may have in mind the recent political takeover of Judea by the ^†Seleucids over the ^†Ptolemies (198 BC).

[10:9–11]

Meditating on one’s mortality serves as a good antidote to pride. How can anyone created out of dust and ashes and destined to return to dust (17:32; Gen 2:7; 3:19) be proud, when even in life the body is subject to decay? A long illness baffles the physician, and he is powerless when faced with a terminal disease. Even the most powerful king of today will die tomorrow, eventually decaying and becoming food for insects, predators, or worms like all other mortals.

[10:12–13]

Ben Sira now considers the beginning and essence of pride: pride arises when a person forsakes the fear of the Lord and instead chooses to depart from the Lord—a foolish choice given that God is his Maker and the one who sustains his life. The phrase For the beginning of pride is sin suggests that sin is the source of pride, implying that “even the first stage of pride is sinful” or “pride has its beginning in sin.” The Latin reverses this with the more standard statement “Pride is the beginning of all sin,” while the Hebrew reads, “For sin is a reservoir of insolence, a source which runs over with vice” (NABRE). The three versions together illustrate a vicious circle: Sin engenders pride, which in turn leads to more sin, so that the man who stubbornly clings to pride pours out abominations, and the fruit of his life is detestable to God. Therefore, since pride manifests a sinful rebellion against God, God has inflicted extraordinary afflictions on arrogant rulers and destroyed them utterly.

Pride: The Cause of All Sins

St. Gregory the Great explains how the devil brought sin into the world through pride, and how God provided the remedy to pride in Christ’s humility, manifest when he became man:

The devil, through envy, inflicted the wound of pride on healthy man in Paradise; in order that he, who had not received death when created, might deserve it when elated. But since it is competent for Divine power not only to make good things out of nothing, but also to refashion them from the evils which the devil had committed, the humility of God appeared among men as a remedy against this wound inflicted by the proud devil, that they who had fallen through imitation of their haughty enemy might rise by the example of their humbled Creator. Against, therefore, the haughty devil, God appeared among men, having been made a humble ManGregory the Great, Moralia on Job 31.1, in Morals on the Book of Job (Oxford: John Henry Parker, 1850), 3:424..^a

a. Gregory the Great, Moralia on Job 31.1, in Morals on the Book of Job (Oxford: John Henry Parker, 1850), 3:424.

[10:14–15]

These two verses reiterate the same concept in parallel form: God humiliates the arrogant by casting down powerful rulers and plucking up the roots of proud nations, replacing them with the lowly and humble—a theme found throughout the Bible (1 Sam 2:7–8; Ps 147:6; Luke 1:52).

[10:16–18]

Ben Sira further emphasizes the severity of divine judgment: The Lord has overthrown prideful nations, destroyed them, and removed them until nothing remained. Even their memory was extinguished from the earth so that they were forgotten by future generations (Deut 32:26). Ben Sira likely has in mind the fate of proud nations that once oppressed Israel, such as Egypt (Exod 7–12), Assyria (612 BC), Babylon (539 BC), and Persia (331 BC). In a concluding statement, Ben Sira reminds readers that pride and fierce anger were not created for men but are vices that grievously distort human nature and stray from God’s plan for humanity.

[10:19–21]

Prideful people seek honor but are unworthy of it. What race, then (or “whose offspring”), is worthy of honor? By rhetorical repetition, Ben Sira asserts that the human race (or “human offspring”) is worthy of honor if they fear the Lord, but unworthy if they transgress the commandments of the law. This implies that fearing the Lord is lived out by keeping the commandments. Just as brothers (men who are of equal status) should honor their leader, so a good leader should honor those who fear the LordGII adds v. 21: The fear of the Lord is the beginning of acceptance; obduracy and pride are the beginning of rejection (RSV-2CE footnote)..¹³ [10:22–24]

Yet fearing the Lord is not merely a means to attain worldly honor. Those who are wise, whether the rich, the eminent, or the poor, recognize that their greatest glory is not human praise but the fear of the Lord itself, as it is the very gateway to wisdom. People focused on appearances may be tempted to despise an intelligent man because he is poor, or to honor a sinful man because he is wealthy, influential, or famous. This is neither right nor proper. Even though the nobleman, judge, and ruler are honored due to their social standing, they have less merit in God’s eyes than the man who fears the Lord. We must resist the perennial temptation to idolize celebrities on the basis of outward appearance and instead seek to be like the Lord, who looks at the heart (1 Sam 16:7).

[10:25]

Ancient societies were strongly hierarchical: free citizens ruled over servants, who had very few rights. Yet Ben Sira makes a stunning statement: wisdom is so honorable that even free men with enough understanding would willingly place themselves at the service of a wise servant without grumbling (Prov 17:2). People should be honored on the basis of their fear of God and their wisdom, not their social standing.

[10:26–27]

Wisdom encompasses not only knowledge and virtue but also technical and professional skills. Yet one should not make a display of it while at work; neither should a person draw excessive attention to his troubles when he is in want. True wisdom is humble and modest. Better is a man who diligently works and prospers than an idle braggart who goes about boasting but goes hungry (Prov 12:9). Actions speak louder than words.

[10:28–29]

While Ben Sira warns against pride, he also cautions against false humility. With his usual fatherly address my son, he makes a paradoxical statement: Glorify yourself with humility. It is perfectly possible to have a healthy yet modest self-regard. Quietly ascribing to yourself honor according to your worth and accomplishments is not the same as boasting. On the other hand, a person with undue low self-esteem who self-deprecates and thinks of himself as worthless is not humble, but sins against himself and dishonors his own life (see the Reflection and Application section for 3:17–31, p. 73).

[10:30–11:1]

Continuing the thought of verse 23, while a poor man can be honored for his knowledge—a lasting good more precious than gold (Prov 8:10)—a rich man is often honored solely for his wealth—a fleeting good that can enslave him and be lost or stolen. Thus, a knowledgeable man honored in poverty is rightly honored and will be even much more honored in wealth; but a rich man who is dishonored would be even more despised if he were poor. Wealth increases the honor of the wise, and poverty the dishonor of the foolish. For this reason, the wisdom of a humble or poor man will lift up his head with a healthy self-confidence; those who recognize his wisdom will seat him among the great, for Wisdom exalts those who embrace her (Prov 4:8).

Pride is the inordinate love of one’s own excellence. It is “undue self-esteem or self-love, which seeks attention and honor and sets oneself in competition with God.”Catechism, glossary. Because its essence is the refusal to be subject to God’s rule, it directly opposes the fear of the Lord and the virtue of humility (which recognizes humanity’s subjection to God). Christian tradition considers pride to be the most grievous and beginning of all sins, because it constitutes an aversion from God and contempt of him.Thomas Aquinas, Summa Theologiae II-II q. 162 a. 1–7. While pride is often counted among the seven capital or deadly sins, St. Gregory the Great sets it apart as the “queen of vices” that conquers the heart of a person and delivers it to the seven capital sins—from which Christ delivers us by granting the seven gifts of the Holy Spirit.

For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. . . . For pride is the root of all evil, of which it is said, as Scripture bears witness, Pride is the beginning of all sin [Sir 10:15 ⁺Vulgate]. But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vainglory [vanity], envy, anger, melancholy [acedia or sloth], avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace.Gregory the Great, Moralia on Job 31.45.87 (in Morals on the Book of Job, 3:489); compare Thomas Aquinas, Summa Theologiae II-II q. 162 a. 8.

²Do not praise a man for his good looks,
nor loathe a man because of his appearance.
³The bee is small among flying creatures,
but her product is the best of sweet things.
⁴Do not boast about wearing fine clothes,
nor exalt yourself in the day that you are honored;
for the works of the Lord are wonderful,
and his works are concealed from men.
⁵Many kings have had to sit on the ground,
but one who was never thought of has worn a crown.
⁶Many rulers have been greatly disgraced,
and illustrious men have been handed over to others.

⁷Do not find fault before you investigate;
first consider, and then reprove.
⁸Do not answer before you have heard,
nor interrupt a speaker in the midst of his words.
⁹Do not argue about a matter which does not concern you,
nor sit with sinners when they judge a case.

¹⁰My son, do not busy yourself with many matters;
if you multiply activities you will not go unpunished,
and if you pursue you will not overtake,
and by fleeing you will not escape.
¹¹There is a man who works, and toils, and presses on,
** but is so much the more in want.**
¹²There is another who is slow and needs help,
** who lacks strength and abounds in poverty;**
but the eyes of the Lord look upon him for his good;
** he lifts him out of his low estate**
¹³and raises up his head,
** so that many are amazed at him.**

¹⁴Good things and bad, life and death,
** poverty and wealth, come from the Lord.**
¹⁷The gift of the Lord endures for those who are godly,
** and what he approves will have lasting success.**
¹⁸There is a man who is rich through his diligence and self-denial,
** and this is the reward allotted to him:**
¹⁹when he says, “I have found rest,
** and now I shall enjoy my goods!”**
he does not know how much time will pass
** until he leaves them to others and dies.**
²⁰Stand by your covenant and attend to it,
** and grow old in your work.**

²¹Do not wonder at the works of a sinner,
** but trust in the Lord and keep at your toil;**
for it is easy in the sight of the Lord
** to enrich a poor man quickly and suddenly.**
²²The blessing of the Lord is the reward of the godly,
** and quickly God causes his blessing to flourish.**
²³Do not say, “What do I need,
** and what prosperity could be mine in the future?”**
²⁴Do not say, “I have enough,
** and what calamity could happen to me in the future?”**
²⁵In the day of prosperity, adversity is forgotten,
** and in the day of adversity, prosperity is not remembered.**

²⁶For it is easy in the sight of the Lord
to reward a man on the day of death according to his conduct.
²⁷The misery of an hour makes one forget luxury,
and at the close of a man’s life his deeds will be revealed.
²⁸Call no one happy before his death;
a man will be known through his children.

OT: 1 Sam 16:7; Ps 127:1–2; Prov 28:20; Eccles 6:1–3
NT: Matt 7:1–5; Luke 12:16–21; James 2:1–9; Rev 20:12
Catechism: divine providence, 302–14

[11:2–3]

Appearances are deceiving (1 Sam 16:7; Isa 53:2). Since true worth is not visible to the naked eye, one should not praise a person’s good looks, nor loathe him or her on the basis of their appearance (see James 2:1–9). The example of the bee illustrates this principle: though small and apparently insignificant, it produces honey, the best of sweet things.

[11:4]

Clothing, in particular, does not reflect a person’s true quality. Thus, one should not boast about wearing fine clothes. It is foolish to exalt yourself when you are honored on account of your attire, for that honor, like clothing, can easily be stripped away. The Hebrew text describes an opposite situation: “Do not mock the one who wears only a loin-cloth, or scoff at a person’s bitter day” (NABRE). Since God is not fooled by external appearances and looks at the heart, his works are wonderful and concealed from men, as when he reverses and overturns a person’s status in society.

[11:5–6]

Many powerful kings (or “tyrants”) have been toppled from their thrones and have had to sit on the ground, while previously unknown people have been raised from obscurity to kingship and have worn a crown—such as David (1 Sam 16:1–13). Many rulers have been greatly disgraced by their fall, losing not only their power but also their freedom: though previously illustrious and honored, some were captured and handed over to others as prisoners or slaves (2 Kings 25:1–7).

[11:7–9]

Just as one should avoid rash judgment based on the appearance of things seen, one must also exercise caution before passing judgment on things heard. Even ancient societies understood principles of justice that are now universally recognized. Thus, do not find fault in a person suspected of wrongdoing before you investigate (see Matt 7:1–5); first consider impartially the matter at hand and then reprove the person only if the suspicion proves true. One is to be presumed innocent until proven guilty. For a judgment to be fair, one must not answer hastily or interrupt a speaker before giving that person a fair hearing (Sir 5:11–12; Prov 18:13). Yet many arguments that do not concern you are best avoided altogether. One should not sit with sinners when they judge a case—that is, one should not participate in a judgment when the judges are unjust, or in disputes between sinners (Ps 1:1; Luke 12:13–15).

[11:10–11]

The address My son marks the beginning of a new unit, now on providence and trusting God in financial and professional matters (11:10–28). Particularly relevant for twenty-first-century readers is Ben Sira’s advice against overcommitment: it is ill-advised to busy yourself with many matters. To needlessly multiply activities is not only ineffective but even blameworthy. One who multitasks excessively risks dissipating his soul and falling into sin (26:29–27:3; 31:5–7; Prov 28:20), for which he will not go unpunished (or “will not be held blameless”). If you relentlessly pursue wealth or worldly success, you will constantly run but not overtake, and you will never reach the finish line; nor will fleeing help you escape the burden of your responsibilities. This serves as a warning against workaholism: the person who ceaselessly works, and toils, and presses on finds neither satisfaction nor peace in the end but remains so much the more in want. Finding life balance was a challenge then, just as it is now.

[11:12–13]

By contrast, one who is slow and needs help, or weak and poor, draws the kindness and mercy of the Lord. God lifts him out of his lowly condition and raises up his head to a position of honor, granting him prosperity to the amazement of many. Success does not depend solely on one’s own efforts; the Lord can grant it gratuitously to those who trust in him (Pss 31:16; 127:1–2; Eccles 5:18–19).

[11:14–16]

All aspects of human existence, good things and bad, life and death, poverty and wealth come from the Lord, who is sovereign over creation (Catechism 304). This raises a theological problem: Is God the author of evil and death? Verses 15–16 address this question:Verses 15–16 are omitted in GI but present in the Hebrew, GII, and Vulgate: ¹⁵Wisdom, understanding, and knowledge of the law come from the Lord; affection and the ways of good works come from him. ¹⁶Error and darkness were created with sinners; evil will grow old with those who take pride in malice (RSV-2CE footnote). while all good things come from the Lord, error and darkness were created with sinners (Hebrew: “for sinners”), meaning that error and darkness arise naturally from their own choices. Other Scripture passages clarify that God is not the author of evil, which originates from humanity’s free will (Gen 3:1–7), nor of suffering and death, which came into the world as the result of sin (Gen 3:16–19; Wis 2:23–24; Rom 5:12).

[11:17–19]

Despite the presence of evil in the world, the Lord generously grants his gifts to those who are godly, and his favor grants them lasting success. If an avaricious man, on the other hand, enriches himself and hoards wealth even through diligence and self-denial, he misuses these virtues and his reward might not be what he expects. When he finally finds rest, he does not know whether he will ever live to enjoy his goods: he may leave them to others if he dies unexpectedly. Although it is wise to prepare for one’s financial future (Prov 6:6–8), one should also live well now, using wealth to bless others (Sir 14:3–10; Eccles 6:1–3; Luke 12:16–21).

[11:20–21] Stand by your covenant could refer to God’s covenant with Israel; or it could be a more pragmatic exhortation to respect one’s commitments (Hebrew: “stand by your task”) and attend to duties with care so that you may grow old in your work well done. Do not wonder at the works of a sinner or envy his success, even if it seems undeserved, but trust in the Lord and continue your labor faithfully and diligently. Since poverty and wealth come from the Lord, he can reverse anyone’s fortunes and enrich a poor man at any moment.

[11:22–24]

The blessing of the Lord—including material benefits—is the reward of the godly, who fear and obey him, even if this promise does not exclude seasons of hardship (compare Job). God causes his blessing to flourish at the right time (Prov 10:22). Therefore, one should not be greedy, constantly seeking to increase one’s prosperity. Nor should one be presumptuous, saying, “I have enough” with a smug sense of security, imagining that wealth serves as a shield from any future calamity. God is able to withdraw his blessing as quickly as he is able to bestow it (11:22).

[11:25–26]

Although it is human nature to be immersed in our present concerns, these are quickly forgotten when our condition changes. The Greek expresses this simply and elegantly: In the day of good things, bad things are forgotten; in the day of bad things, good things are not remembered. Past fortunes or misfortunes are unreliable indicators of divine favor or wrath. Since both prosperity and adversity are fleeting, these should be of little concern to the wise. The Lord may allow temporary chastisements upon the righteous and prosperity upon the wicked because he will reward each one at their last hour, on the day of death according to his conduct and his works (35:19; Prov 24:12; Matt 16:27; Rom 2:6). Like most other Old Testament authors, Ben Sira did not have a clear concept of life after death, so he looks for the fulfillment of divine justice in this present life, even at the last hour, perhaps expecting that the righteous will die content and at peace, and the wicked will die in disgrace and anxiety.

[11:27–28]

The misery of one’s last hour at the time of death makes one forget luxury and the pleasures of the past. At the close of a man’s life, the worthiness or unworthiness of his deeds will be revealed, and he will become aware of his legacy, whether for good or evil (Luke 12:2). Therefore, call no one happy or blessed (Matt 5:2–11) before his death, for the fleeting pleasures of life are a poor indicator of a person’s ultimate happiness, and one does not know how life will turn out until it is complete. The Greek text adds: a man will be known through his children—that is, people will recognize his true worth by the character of his children, or possibly the children will share in his rewards or punishments (Exod 20:5–6). The Hebrew reads instead “by how he ends a person becomes known” (NRSV).

Ben Sira warns against judging others on the basis of outward appearances. Yet throughout his book he constantly judges between right and wrong behavior. This distinction sheds light on one of Jesus’s most misunderstood sayings: “Judge not, that you be not judged” (Matt 7:1). Today, these words are often interpreted as if Jesus were discouraging all moral judgments so that no one should presume to judge the rightness or wrongness of any action or lifestyle. Recast into postmodern slogans such as “Live and let live,” or “Don’t impose your values on me,” “Judge not” has become a license for moral relativism. Of course, this is not at all what Jesus had in mind. As an orthodox Jew and indeed, as the Author of the †Torah, Jesus fully endorsed its authority, teaching that observing the commandments is the path to eternal life (Matt 5:17–20; 19:17–19). He accepted the biblical view that some acts are good and others are evil (Ps 37:27), and that we must diligently pursue the good and purge the evil from among us (1 Cor 5:13), as the former leads to life and the latter to death (Deut 28:1–68). Jesus constantly confronts evil in the Gospels (Matt 12:34–39). By teaching us to pray, “Deliver us from evil,” he implies that we must rightly judge what is evil.

What, then, does Jesus mean by “judge not”? Like Ben Sira, Jesus asks us to refrain from judging people on the basis of external appearances, which do not reflect one’s moral character, or from assuming we understand their intentions or dispositions, because we cannot look into a person’s heart. We must first judge ourselves before judging others (Matt 7:3–5). Yet this does not mean that we should turn a blind eye to blatant sins or injustices: “If your brother sins against you, go and tell him his fault” (Matt 18:15). We bear responsibility for the sins of others, not only when we participate in or approve of them but also when we fail to hinder them when we have an obligation to do so (Catechism 1868; compare Ezek 3:18). Thus, while the wise should not judge external appearances or inner dispositions, they must indeed judge the moral quality of words and actions, lifestyles and public policies, for God “filled their hearts with understanding, and showed them good and evil” (Sir 17:7).

²⁹Do not bring every man into your home,
for many are the wiles of the crafty.
³⁰Like a decoy partridge in a cage, so is the mind of a proud man,
and like a spy he observes your weakness;
³¹for he lies in wait, turning good into evil,
and to worthy actions he will attach blame.
³²From a spark of fire come many burning coals,
and a sinner lies in wait to shed blood.
³³Beware of a scoundrel, for he devises evil,
lest he give you a lasting blemish.
³⁴Receive a stranger into your home and he will upset you with commotion,
and will estrange you from your family.

^12:1If you do a kindness, know to whom you do it,
and you will be thanked for your good deeds.
²Do good to a godly man, and you will be repaid—
if not by him, certainly by the Most High.
³No good will come to the man who persists in evil
or to him who does not give alms.
⁴Give to the godly man, but do not help the sinner.
⁵Do good to the humble, but do not give to the ungodly;
hold back his bread, and do not give it to him,
lest by means of it he subdue you;
for you will receive twice as much evil

for all the good which you do to him.
⁶For the Most High also hates sinners
and will inflict punishment on the ungodly.
⁷Give to the good man, but do not help the sinner.

⁸A friend will not be known in prosperity,
nor will an enemy be hidden in adversity.
⁹A man’s enemies are grieved when he prospers,
and in his adversity even his friend will separate from him.
¹⁰Never trust your enemy,
for like the rusting of copper, so is his wickedness.
¹¹Even if he humbles himself and goes about cringing,
watch yourself, and be on your guard against him;
and you will be to him like one who has polished a mirror,
and you will know that it was not hopelessly tarnished.
¹²Do not put him next to you,
lest he overthrow you and take your place;
do not have him sit at your right,
lest he try to take your seat of honor,
and at last you will realize the truth of my words,
and be stung by what I have said.
¹³Who will pity a snake charmer bitten by a serpent,
or any who go near wild beasts?
¹⁴So no one will pity a man who associates with a sinner
and becomes involved in his sins.
¹⁵He will stay with you for a time,
but if you falter, he will not stand by you.

¹⁶An enemy will speak sweetly with his lips,
but in his mind he will plan to throw you into a pit;
an enemy will weep with his eyes,
but if he finds an opportunity his thirst for blood will be insatiable.
¹⁷If calamity befalls you, you will find him there ahead of you;
and while pretending to help you, he will trip you by the heel;
¹⁸he will shake his head, and clap his hands,
and whisper much, and change his expression.

OT: Prov 19:4; 25:21–22; 26:22–28
NT: Matt 5:43–47; Luke 6:27–28; Rom 12:20; 1 Cor 15:33
Catechism: respect for the human person, 1929–33

[11:29–31]

Hospitality is a noble virtue, and people of good character are naturally inclined to trust their guests. Nevertheless, wise people must be cautious to not bring every person into their home—the sanctuary of the family. Not everyone is honest; many are the wiles of the crafty who may take advantage of a good person’s hospitality. Like a decoy partridge in a cage, set to lure and capture other birds, so the mind of an arrogant person seeks to trap you; like a spy he observes your weakness, or “watches for your downfall.” Like a predator he lies in wait to ambush and malign you, ready to exploit even your good deeds for evil purposes or to find fault and blame in worthy actions.

[11:32–34]

Just as a spark of fire can set alight many burning coals, so a sinner who lies in wait to shed blood is capable of harming many people. Great evils often begin with small actions. A wise person, therefore, must not play with fire: beware of a scoundrel who continually devises evil plans to exploit others; if you associate with him, he may give you a lasting blemish and inflict on you permanent harm. Ben Sira thus concludes his advice on prudent hospitality: exercise careful discernment before receiving a stranger into your home; if he turns out to be the scoundrel described here, he will likely stir up trouble in your household and may even estrange you from your family.

[12:1]

Ben Sira also advises discernment when exercising generosity. Since everyone has limited resources, we must choose wisely how to use them for the benefit of others. If you do a kindness (literally, “if you do good”), know to whom you do it and ensure that the recipient of your generosity is worthy of it, so that you will be thanked for your good deeds. This does not necessarily mean that you will gain from your own generosity, but that it will not be wasted and will bear good fruit.

[12:2–3]

Ben Sira holds that one should do good, not indiscriminately to everyone but only to a godly man. The giver will be repaid for his kindness, if not by its recipient, then certainly by God the Most High, who renders to each according to his or her works (11:26; Prov 24:12). In contrast, no good will come to the man who persists in evil. The Hebrew is quite different and better fits the context: “No good comes to those who give comfort to the wicked, nor is it an act of mercy that they do” (NABRE). This idea is expanded upon in 12:4–7.

[12:4–5]

Give to the godly man, but do not help the sinner—a directive that refers not to every person who has ever sinned but to those who “persist in evil” without repenting (12:3). Ben Sira’s strict view, that acts of kindness should be extended only to the righteous, contrasts with teachings found in both the Old and the New Testament (Prov 25:21–22; Matt 5:43–47; Rom 12:20). His rationale is that doing good to the humble and withholding aid to the ungodly is an act of justice. As an ancient Jewish commentary explains: “Do not do good to an evil person, and evil shall not befall you; and if you do good to an evil person, you have done evil.”Midrash Qoheleth [Ecclesiastes] Rabbah 5:10, in Harry Freedman and Maurice Simon, eds., Midrash Rabbah (London: Soncino, 1939). By giving bread (i.e., food) to an evil man, you risk subsidizing his evil. He will not necessarily repent after benefiting from acts of kindness but may continue to do evil and even attempt to subdue you with the resources you have given him. Feeding a wicked man makes him stronger, enabling him to return twice as much evil for the good which you do to him.

[12:6–7] The wise should not be generous to habitual, unrepentant sinners because God the Most High also hates them. This is a shocking statement. Does God really hate certain people? God certainly hates evil, and he calls the wise to do the same (Ps 97:10; Amos 5:14–15; Rom 12:9). Thus, God “hates” the wicked insofar as they do evil, though not in their nature as reflecting his image and likeness, for God still desires that they repent and be saved (Rom 5:8; 1 Tim 2:4). Nevertheless, if they do not repent, for the sake of justice he will inflict punishment on the ungodly (see 2 Pet 2:4, 9). This explains Ben Sira’s rationale to give to the good man but not to the habitual sinner (see the Reflection and Application section below, p. 127).

[12:8–9]

Ben Sira returns to the topic of identifying a true friend from a false one (6:5–13). A friend will not be known in prosperity: when all is well, it is difficult to tell who your true friends are. In times of adversity, however, it becomes easier to distinguish a real friend from an enemy who feigned friendship in good times but was actually grieved and envious of your prosperity (Hebrew: “When one is successful even an enemy is friendly,” NABRE). Yet in adversity your self-serving, false friend will separate from you and disappear (Prov 19:4). An ancient Jewish proverb makes the same point: “They appear as friends when it is in their own interest [to do so], but they do not stand by the person in his time of need.”Mishnah, Avot 2:3. The Mishnah: A New Integrated Translation and Commentary, https://www.echok.com/mishnah/nezikin_vol_2/Avot2.pdf.

[12:10–11]

Never trust your enemy: his wickedness is like the rusting or corrosion of copper. Ancient bronze mirrors corroded and became tarnished with time, so that one could no longer see clearly unless they were frequently polished. Likewise, an enemy can put on a false display of humility, cringing or bowing to you (Prov 26:24). Do not be duped, and be on your guard against him. Be toward such a person as one who has polished a mirror, alert and able to see false friends as they truly are.

[12:12]

Do not let down your guard and allow your enemy to sit next to you as if he were a friend, for he will inevitably exploit this closeness at your expense, seek to overthrow you, and take your seat of honor. If this occurs, you will realize the truth of these warnings and will be stung with regret at not having paid them more heed.

[12:13–15]

No one will pity a snake charmer or someone who goes near wild beasts, because they foolishly place themselves in dangerous situations that are likely to harm them (Eccles 10:11). Similarly, no one will pity a man who associates with a grave sinner, either because he risks becoming complicit in the sinner’s transgressions, or because he foolishly exposes himself to falling into similar sins. “Bad company ruins good morals” (1 Cor 15:33). The sinner may be a friend of convenience for a time, but when adversity comes and you falter, he will not stand by you. He will flee because he has nothing more to gain from the friendship (Sir 12:9).

[12:16]

Of course, an enemy cannot be trusted: he says one thing, speaking sweetly with his lips, while thinking another (27:23). In his mind or heart he plans to throw you into a pit—a figure of speech illustrating his intention to destroy you. Though he may feign to weep with his eyes, pretending to share your sorrows, in reality he harbors an insatiable violence and thirst for blood in his heart; he will not be satisfied until he finds an opportunity to harm or even kill you (Prov 26:22–28).

[12:17–18]

If misfortune or calamity befalls you, your enemy will be there, ready to exploit your position of weakness. Though he may pretend to help you, in fact he will trip you by the heel and attempt to destroy you. Only then will he drop all pretense: he will shake his head in mockery (Ps 22:7), clap his hands with malicious joy (Lam 2:15), whisper scornfully (Ps 41:7), and change his expression, unmasking his true intentions.

Ben Sira’s advice to “give to the good man, but do not help the sinner” (12:7) is difficult. Do these words still apply to Christians today? Does the gospel not command us to “give to him who begs from you” (Matt 5:42), and “if your enemy is hungry, feed him” (Rom 12:20)? Exegetes and theologians have grappled with this apparent contradiction, pointing out that these evangelical teachings are not moral absolutes but must be applied with spiritual discernment.

The Fathers of the Church also addressed these questions. St. Augustine comments: “Execute mercy to the wicked, but not because he is wicked. Do not receive the wicked, in so far as he is wicked, that is, do not receive him because you have an inclination and love for his iniquity.”Augustine, Expositions of the Psalms 102.13, in Sever J. Voicu, ed., Apocrypha, ACCS:OT 15 (Downers Grove, IL: InterVarsity, 2010), 239. Thus, extending mercy to sinners can be permissible and even praiseworthy as long as this help does not support their sin (for example, giving money to a drunkard knowing that he will use it to buy more alcohol). Similarly, St. Gregory the Great writes: “He who gives his bread to one that is indigent, though he is a sinner, not because he is a sinner but because he is a human being, does not in truth nourish a sinner but a poor righteous person, because what he loves in him is not his sin but his nature.”Gregory the Great, Pastoral Rule 3.20 (Voicu, Apocrypha, 239–40). In other words, as St. Thomas Aquinas says, “We ought not to help a sinner as such, that is by encouraging him to sin, but as man, that is by supporting his nature.”Thomas Aquinas, Summa Theologiae II-II q. 32 a. 9 (trans. Fathers of the English Dominican Province [New York: Benziger Bros., 1948]).

¹Whoever touches pitch will be defiled,
and whoever associates with a proud man will become like him.
²Do not lift a weight beyond your strength,
nor associate with a man mightier and richer than you.
How can the clay pot associate with the iron kettle?
The pot will strike against it, and will itself be broken.
³A rich man does wrong, and he even adds reproaches;
a poor man suffers wrong, and he must add apologies.
⁴A rich man will exploit you if you can be of use to him,

but if you are in need he will forsake you.
⁵If you own something, he will live with you;
  he will drain your resources and he will not care.
⁶When he needs you he will deceive you,
  he will smile at you and give you hope.
He will speak to you kindly and say, “What do you need?”
⁷He will shame you with his foods,
  until he has drained you two or three times;
  and finally he will deride you.
Should he see you afterwards, he will forsake you,
  and shake his head at you.
⁸Take care not to be led astray,
  and not to be humiliated in your feasting.
⁹When a powerful man invites you, be reserved;
  and he will invite you the more often.
¹⁰Do not push forward, lest you be repulsed;
  and do not remain at a distance, lest you be forgotten.
¹¹Do not try to treat him as an equal,
  nor trust his abundance of words;
for he will test you through much talk,
  and while he smiles he will be examining you.
¹²Cruel is he who does not keep words to himself;
  he will not hesitate to injure or to imprison.
¹³Keep words to yourself and be very watchful,
  for you are walking about with your own downfall.

¹⁵Every creature loves its like,
  and every person his neighbor;
¹⁶all living beings associate by species,
  and a man clings to one like himself.
¹⁷What fellowship has a wolf with a lamb?
  No more has a sinner with a godly man.
¹⁸What peace is there between a hyena and a dog?

And what peace between a rich man and a poor man?
¹⁹Wild donkeys in the wilderness are the prey of lions;
likewise the poor are pastures for the rich.
²⁰Humility is an abomination to a proud man;
likewise a poor man is an abomination to a rich one.

²¹When a rich man totters, he is steadied by friends,
but when a humble man falls, he is even pushed away by friends.
²²If a rich man slips, his helpers are many;
he speaks unseemly words, and they justify him.
If a humble man slips, they even reproach him;
he speaks sensibly, and receives no attention.
²³When the rich man speaks all are silent,
and they extol to the clouds what he says.
When the poor man speaks they say, “Who is this fellow?”
And should he stumble, they even push him down.
²⁴Riches are good if they are free from sin,
and poverty is evil in the opinion of the ungodly.
²⁵A man’s heart changes his countenance,
either for good or for evil.
²⁶The mark of a happy heart is a cheerful face,
but to devise proverbs requires painful thinking.

^14:1Blessed is the man who does not blunder with his lips
and need not suffer grief for sin.
²Blessed is he whose heart does not condemn him,
and who has not given up his hope.

OT: Prov 8:21; 10:15; 12:27; 28:20; Eccles 9:16
NT: Matt 6:24; 19:23–24; Luke 6:20, 24; 1 Tim 6:10; James 5:1–6
Catechism: all bow before wealth, 1723; the idolatry of money, 2113, 2424

[13:1–2]

Ben Sira now advises on how to relate to the rich and powerful (13:1–8). Just as someone who touches pitch—a thick, black, and sticky substance derived from petroleum—is defiled, so one who associates with a proud man (Hebrew: “scoffer”) will also be defiled and become proud like him (see 1 Cor 15:33). As lifting a heavy weight beyond your strength can cause injury, so associating with a man mightier and richer than you can be harmful. The modest person is like a clay pot, and the rich and powerful like an iron kettle. If the two associate, the latter will eventually bump against the former and break it. The Hebrew adds: “Or why should the rich associate with the poor?”

[13:3]

If a rich man does wrong, being emboldened by his wealth and power and unafraid of retribution, he sometimes adds reproaches and boasts about his deeds, or becomes indignant as if he himself has been wronged. By contrast, a poor man is helpless when he suffers wrong, so that he must even add apologies to the one who has harmed him—as if he, and not the rich man, were at fault.

[13:4–6]

Like the false friend and enemy (12:8–9, 16–17), the corrupt rich man will exploit you (Hebrew: “enslave you,” NABRE) as long as you are useful to him but will forsake you and leave you helpless in your hour of need. As long as you own something of value he will live with you—not literally move in with you but remain close to you—to unscrupulously drain your resources. He will deceive and flatter you, smile at you and give you hope that he is a trusted friend, speaking kindly to you and asking, “What do you need?” as though he were genuinely disposed to help you.

[13:7–8]

The rich man, seeking to gain control over you, will even shame you with his foods, extending hospitality and obliging you to return his invitations until you overspend yourself into ruin. Afterward, he will maliciously deride you, forsake you, and shake his head in mockery at you (12:18). Take care, therefore, not to be deceived and led astray by the rich man’s wealth, or humiliated in your feasting (Hebrew and Latin: “in your folly”).

[13:9–10]

Ben Sira turns his attention to dealing with politically powerful people (13:9–14). When a powerful man invites or summons you, be reserved (Hebrew: “keep your distance,” NABRE), and do not rush to respond, so that he will invite you more insistently (Luke 14:10). A modest person should neither push forward and assert himself too aggressively, lest he be repulsed and rebuffed, nor shyly remain at a distance, lest he be forgotten.

[13:11–14]

One should not grow overly familiar with an influential person, however friendly he may be. Do not try to treat him as an equal (Hebrew: “Do not venture to be free” with him, NABRE), nor trust his abundance of affable words, but approach him with deference and respect. There may be an ulterior motive to his friendliness. He may be testing you through much talk, trying to put you at ease; he may be attempting to catch you off guard while he smiles to gather information that he could use against you. Cruel is he—presumably the same powerful man—who does not keep your words to himself but turns them against you, even to the point of injuring or imprisoning you. Therefore, be discreet: keep your words to yourself and be very watchful when speaking around rich or powerful men, for you tread on precarious ground, and anything you say could lead to your own downfall.GII adds verse 14: When you hear these things in your sleep, wake up! During all your life love the Lord, and call on him for your salvation (RSV-2CE footnote).

[13:15–16]

Ben Sira emphasizes the stark differences between the rich and the poor, whom he views almost as distinct species (13:15–26). Just as every creature loves its own kind, so every person is drawn to like-minded people. Just as living beings (Greek and Hebrew: “all flesh”) associate with animals of the same species, so a person naturally clings to one like himself. The text evokes the creation of Eve, called “a helper fit” for Adam, who would “cling” to her and become “one flesh” with her (Gen 2:18, 24). Wise men seek friends among the wise, not among fools (Sir 6:16–17), and they marry wise women rather than undisciplined ones (25:8).

[13:17–18]

There is no fellowship between a wolf and a lamb, not just because they are different but because the wolf poses a mortal threat to the lamb. Likewise, a sinner not only has nothing in common with a godly man; the former is spiritually hazardous to the latter due to his corrupting influence (Matt 7:15). Similarly, there is no peace between a hyena and a dog; the latter guards the flocks from the former, and the two are natural enemies. Likewise, there can be no peace between a greedy, predatory rich man and a vulnerable poor man.

[13:19–20]

This idea is illustrated in a third analogy from the animal world: as wild donkeys are the prey of voracious lions, so the poor are pastures or feeding grounds for the rich (see Pss 34:10; 35:17). The two are utterly incompatible. As humility is an abomination to a proud man, who cannot appreciate its virtue, so a poor man is an abomination to a rich one, who fails to see the simplicity of poverty or anticipate its blessedness as revealed in the gospel (Luke 6:20).

[13:21–22]

There is a vast difference in how the rich and poor man are treated. When a rich man totters and is about to fall, either literally or metaphorically—that is, he finds himself in difficulty—he can count on friends eager to help him; but when a humble (Hebrew: “poor”) man falls or is in trouble, he is even pushed away by friends and left without help, because he is unable to repay favors done to him. This contrast extends to matters of speech. If a rich man slips with his tongue and speaks unseemly or offensive words, his many helpers eagerly rise to his defense to justify him and cover up for him (Hebrew: “though his words are corrupt, they are perceived as beautiful”). No such benefit of the doubt is granted to a humble (or “poor”) man: if he slips, people are quick to reproach him; even when he speaks sensibly, no one takes him seriously, and he receives no attention.

[13:23]

When the rich man speaks all are silent and listen to him attentively. No matter what he says, they extol his words to the clouds and praise him extravagantly—though his credibility often stems from his wealth and not from the wisdom of his words. By contrast, few listen to or even acknowledge the poor man when he speaks; they push him down even if he has something valuable to say (Eccles 9:16).

[13:24]

Despite his harsh critique of the rich man, Ben Sira does not see wealth as inherently evil. Though riches can be detrimental to one’s spiritual life (Prov 28:20; Matt 19:23–24; 1 Tim 6:10), they are good if they are free from sin—that is, gained honestly. In contrast, the ungodly perceive poverty as evil because they recognize worth only in material wealth. While poverty may sometimes signal God’s disfavor or curse (Deut 28:47–48; Prov 22:16), it can also be the result of laziness (Prov 6:6–11), worthless pursuits (28:19), idle talk (14:23), drunkenness and gluttony (23:21), or pleasure seeking (21:17). Nonetheless, poverty is not necessarily a mark of God’s disfavor and can even be a blessing in disguise (Luke 6:20). Ben Sira’s caution about wealth remains relevant to our age, for the tendency to overvalue wealth remains as common as in ancient times. Yet his caution should be balanced with Jesus’s commandment not only to “love your neighbor as yourself” but to love all people, including your enemies (Lev 19:18; Matt 5:43–48)—the wealthy included.

[13:25–26]

A person’s happiness depends not on wealth but on the heart—the seat of understanding and will, the “depths of one’s being” (Catechism 368)—and it is reflected in a cheerful face (see Prov 15:13; Eccles 8:1). But Ben Sira adds a qualification about a limit to happiness in his own line of work: to devise proverbs requires painful thinking!

[14:1–2]

In contrast to the one who speaks carelessly (13:22), the prudent speaker who does not blunder with his lips, living innocently and avoiding the sting of remorse for sin, is counted as blessed. This blessed life without regrets is found not among the rich and powerful but in a heart that does not condemn, a clear conscience, and a steadfast hope.

³Riches are not seemly for a stingy man;
and of what use is property to an envious man?
⁴Whoever accumulates by depriving himself, accumulates for others;
and others will live in luxury on his goods.
⁵If a man is mean to himself, to whom will he be generous?
He will not enjoy his own riches.
⁶No one is meaner than the man who is grudging to himself,
and this is the retribution for his baseness;
⁷even if he does good, he does it unintentionally,
and betrays his baseness in the end.
⁸Evil is the man with a grudging eye;
he averts his face and disregards people.
⁹A greedy man’s eye is not satisfied with a portion,
and mean injustice withers the soul.
¹⁰A stingy man’s eye begrudges bread,
and it is lacking at his table.

¹¹My son, treat yourself well, according to your means,
and present worthy offerings to the Lord.
¹²Remember that death will not delay,
and the decree of Hades has not been shown to you.
¹³Do good to a friend before you die,
and reach out and give to him as much as you can.
¹⁴Do not deprive yourself of a happy day;

let not your share of desired good pass by you.
¹⁵Will you not leave the fruit of your labors to another,
and what you acquired by toil to be divided by lot?
¹⁶Give, and take, and beguile yourself,
because in Hades one cannot look for luxury.
¹⁷All living beings become old like a garment,
for the decree from of old is, “You must surely die!”
¹⁸Like flourishing leaves on a spreading tree
which sheds some and puts forth others,
so are the generations of flesh and blood:
one dies and another is born.
¹⁹Every product decays and ceases to exist,
and the man who made it will pass away with it.

OT: Lev 19:18; Tob 4:7–11; Prov 3:27–28; Eccles 2:24; 6:2; 9:7–10

NT: Matt 6:19–21; James 5:1–6

Catechism: avarice, 2445, 2536, 2547; generosity, 1832, 1937, 2407

[14:3–5]

Ben Sira now discusses the proper use of wealth. Though riches are good when “free from sin” (13:24), they are unseemly for a stingy (Hebrew: a “small heart”) or envious (Hebrew: “evil-eyed”) person who spends neither on others nor even on himself. He argues that the hoarder who accumulates wealth by depriving himself only accumulates riches for others to inherit after he dies. Those who follow him will live in luxury on the money he so carefully saved (11:19; 14:15; Eccles 6:2)! If a man is mean to himself by being stingy, to whom will he be generous? (literally, “the one who is evil to himself, to whom will he be good?”). He will not enjoy his own riches: this type of thriftiness is not the same as self-denial for the benefit of others.

[14:6–7]

No one is meaner than one who is grudging to himself (compare Prov 11:17). A miser is even worse than a self-indulgent person who does not give to others so he can enjoy his own goods, for his self-indulgence at least brings him some joy (Eccles 2:24); but the miser deprives himself of all happiness. This is the retribution for his baseness: stinginess is its own punishment. Even if he occasionally does good, he does it unintentionally, almost by accident, for he has lost the habit of generosity. He cannot conceal his true intentions for long, and in the end his evil nature is exposed.

[14:8–10]

Evil is the man with a grudging eye—a selfish person who resents helping others; he averts his face, avoiding eye contact to avoid those in need (contrast 4:4–5; Tob 4:7–11). A greedy, covetous man’s eye is not satisfied with a portion; he always craves more than he has. For injustice withers the soul and saps his vitality. The Hebrew reads: “He who takes the portion of his neighbor loses his own.” The Latin is even more vivid: “The eye of the covetous man is insatiable in his portion of iniquity: he will not be satisfied till he consume his own soul, drying it up” (Douay). A stingy man’s eye (literally, “an evil eye”—a Hebrew idiom for a stingy person, Sir 31:13; Matt 6:22–23) begrudges bread—that is, he will not even put enough food on his own table. The Hebrew adds a proverb that reinforces the point: In contrast to the stingy man, “the generous multiplies bread to increase. Even a dry well flows upon his table.”

[14:11]

The fatherly address My son marks a new topic. Having condemned stinginess, Ben Sira now explains how to make good use of wealth. First, treat yourself well (literally, “be good to yourself”), according to your means and what you can afford, and present worthy offerings to the Lord. In this section on making generous use of one’s resources, Ben Sira may have the two great commandments in mind: love the Lord your God, and love your neighbor as yourself (Deut 6:5; Lev 19:18; Matt 22:37–39). To love one’s neighbor well, one must begin by loving oneself and avoid excessively harsh forms of asceticism.

[14:12–13] Remember that death will not delay: it is inevitable and may come sooner rather than later (7:36), for the decree (or “covenant”) of ^†Hades—the moment of your death—has not been shown to you. Hades (Hebrew Sheol) is the underworld and abode of the dead (17:27; 21:10; Ps 16:10; Isa 28:15). There was not yet a clear doctrine of life after death in the Old Testament prior to the book of Wisdom (Wis 3:1–5). Since your time on earth is limited, do good to a friend (Hebrew: “to one who loves you”) before you die, and give to him generously and according to your ability while you still can (Prov 3:27–28).

[14:14–15]

The same consideration of life’s brevity invites one to live joyfully. Echoing the teaching of Ecclesiastes, Ben Sira advises to not deprive yourself of a happy day but enjoy God’s good gifts while they last (Eccles 7:14; 9:7–10). Do not let your share of desired good pass by you, missing the opportunity to make the best of your life. Otherwise, you will leave the fruit of your labors to another, with your hard-earned possessions divided by lot to your heirs after you die (Sir 11:19; 14:4; Ps 49:10).

[14:16–17]

Give generously to others, therefore, and take the blessings that come your way. Beguile yourself or “enjoy life,” for in Hades—the world of the dead—one cannot look for luxury. In the Old Testament period, it was believed that rewards and punishments were meted out in this life, not in the next. This perspective changes in the New Testament; thus, Christians must read Sirach “in the light of Christ crucified and risen” (Catechism 129), and in view of his revelation of heaven and hell (Matt 5:3, 19–20; 6:19–21). All living beings (literally, “all flesh”) become old and wear out like a garment (see Ps 102:26; Isa 50:9), for the decree or “covenant” (Greek) of old that God established in the garden of Eden—the penalty for eating of the tree of the knowledge of good and evil—is, “You must surely die” (see Gen 2:17).

[14:18–19]

Human life is as precarious and passing as the flourishing leaves that seasonally fall and sprout anew. So are the mortal generations of flesh and blood (17:31; 1 Cor 15:50): one dies and another is born (Isa 34:4; 40:6–8). Every product or work made by human hands eventually decays and ceases to exist—including the man who made it. All the more must one make the best of what has been entrusted to us in this life.

Is wealth good or bad? On the one hand, traditional biblical wisdom asserts that wealth is a sign of God’s favor. It is God who grants people the power to acquire wealth (Deut 8:18), who makes some poor and others rich (1 Sam 2:7), and who grants riches and honor to those who love him (1 Chron 29:12; 2 Chron 1:12; Prov 8:21). Wealth is a reward for diligence (Prov 12:27) and a “strong city” (10:15).
Yet paradoxically, wealth comes with many dangers. Many have been led astray by the love of money, such as Achan (Josh 7:20–21), Gehazi (2 Kings 5:19–27), the rich young ruler (Matt 19:22–23), and Judas Iscariot (Matt 26:14–15). It is foolish to trust in riches, for they cannot protect one in times of need (Pss 52:7; 62:10), and no one can take them at death (Prov 11:4; 27:24; Luke 12:16–21; James 5:1–3). One cannot serve two masters—God and mammon (Matt 6:24)—because care for riches chokes the seed of the kingdom (Luke 8:14) and makes it much harder to enter it (18:24–25). For these reasons, Scripture calls the love of money the “root of all evils” (1 Tim 6:10). Avarice (or covetousness) is known as one of the seven capital or deadly sins because it leads to other vices such as treachery, fraud, falsehood, perjury, restlessness, violence, and insensibility to mercy.Thomas Aquinas, Summa Theologiae II-II q. 118 a. 8.
Nevertheless, wealth can be used well through the virtue of liberality, by honoring the Lord with it (Prov 3:9), giving to the poor (Prov 19:6; Luke 12:33), fostering friendships (Prov 19:4), or providing for one’s family (1 Tim 5:8) (see the Reflection and Application section for 29:1–20, p. 233).