Sirach 38:24–43:33

Ben Sira begins Part VII by comparing the professions of skilled workers with the superior vocation of the scribe, who is free to dedicate himself wholeheartedly to the pursuit of wisdom (38:24–39:11). This leads to a hymn of praise to God the Creator, reflecting on his good providence over the universe (39:12–35). Ben Sira also addresses the age-old problem of human suffering and offers guidance on how to live joyfully in a world full of sorrow (40:1–30) and how to prepare well for death (41:1–13). His distinction between “good” and “bad” shame (41:14–42:8) is unique in biblical literature, as is his advice regarding fathers and daughters (42:9–14). Finally, having concluded the didactic part of his book, Ben Sira’s hymn on God’s wondrous works of creation (42:15–43:33) provides a fitting transition from his wisdom teachings to the praise of Israel’s forefathers that follows.

²⁴The wisdom of the scribe depends on the opportunity of leisure;
and he who has little business may become wise.
²⁵How can he become wise who handles the plow,
and who glories in the shaft of a goad,
who drives oxen and is occupied with their work,
and whose talk is about bulls?
²⁶He sets his heart on plowing furrows,
and he is careful about fodder for the heifers.
²⁷So too is every craftsman and master workman
who labors by night as well as by day;
those who cut the signets of seals,
each is diligent in making a great variety;
he sets his heart on painting a lifelike image,
and he is careful to finish his work.
²⁸So too is the smith sitting by the anvil,
intent upon his handiwork in iron;
the breath of the fire melts his flesh,
and he wastes away in the heat of the furnace;
he inclines his ear to the sound of the hammer,
and his eyes are on the pattern of the object.
He sets his heart on finishing his handiwork,
and he is careful to complete its decoration.
²⁹So too is the potter sitting at his work
and turning the wheel with his feet;
he is always deeply concerned over his work,
and all his output is by number.
³⁰He moulds the clay with his arm
and makes it pliable with his feet;
he sets his heart to finish the glazing,
and he is careful to clean the furnace.

³¹All these rely upon their hands,
and each is skilful in his own work.
³²Without them a city cannot be established,
and men can neither sojourn nor live there.
³³Yet they are not sought out for the council of the people,
nor do they attain eminence in the public assembly.
They do not sit in the judge’s seat,
nor do they understand the sentence of judgment;
they cannot expound discipline or judgment,
and they are not found using proverbs.
³⁴But they keep stable the fabric of the world,
and their prayer is in the practice of their trade.
^39:1On the other hand he who devotes himself
to the study of the law of the Most High
will seek out the wisdom of all the ancients,
and will be concerned with prophecies;
²he will preserve the discourse of notable men
and penetrate the subtleties of parables;
³he will seek out the hidden meanings of proverbs
and be at home with the obscurities of parables.
⁴He will serve among great men
and appear before rulers;
he will travel through the lands of foreign nations,
for he tests the good and the evil among men.
⁵He will set his heart to rise early
to seek the Lord who made him,
and will make supplication before the Most High;
he will open his mouth in prayer
and make supplication for his sins.

⁶If the great Lord is willing,
he will be filled with the spirit of understanding;
he will pour forth words of wisdom
and give thanks to the Lord in prayer.
⁷He will direct his counsel and knowledge rightly,
and meditate on his secrets.
⁸He will reveal instruction in his teaching,
and will glory in the law of the Lord’s covenant.
⁹Many will praise his understanding,
and it will never be blotted out;
his memory will not disappear,
and his name will live through all generations.
¹⁰Nations will declare his wisdom,
and the congregation will proclaim his praise;
¹¹if he lives long, he will leave a name greater than a thousand,
and if he goes to rest, it is enough for him.

OT: Prov 1:2, 6; 10:7; Wis 1:4–6; 8:8; Sir 41:12–13

NT: Acts 17:11; 18:24; 1 Tim 4:13; 2 Tim 3:14–15

Catechism: study of Sacred Scripture, 131–33

Lectionary: 39:6–10: St. Leo the Great, Pope and Doctor; Common of Doctors of the Church

[38:24]

Ben Sira now compares skilled workers (38:24–34) with the scribe (39:1–11). The wisdom of the scribe—a professional religious scholar who specializes in the study and teaching of the †Torah and other sacred texts—depends on the opportunity of leisure. The Greek term for “leisure” is scholē, from which we get the English words “school” and “scholar.” The etymology underscores Ben Sira’s point that the scribe or scholar must have little business and ample leisure, unburdened by manual labor, to engage in intellectual pursuits and become wise.

[38:25–26]

In contrast to the scribe or scholar, it is much more difficult for a farmer to become wise, as he handles the plow, takes pride in the shaft of a goad (a sharp stick used to lead cattle), drives oxen, and talks about bulls. Preoccupied with plowing furrows and constantly concerned about providing fodder for the heifers, he has no time to acquire wisdom through study.

[38:27]

Similarly, every craftsman and master workman devotes himself to engraving signets of seals in jewelry and precious stones, which can be pressed into soft wax as the owner’s unique signature. Though valuable, this diligent and attentive labor (45:11; Exod 28:11) limits his ability to dedicate himself to the pursuit of wisdom.

[38:28]

As a third example, the smith or metalworker performs strenuous work at the anvil, a block of iron or steel upon which he hammers his handiwork after heating the iron to extremely high temperatures. In addition to enduring the intense heat of the furnace, he is deafened by the sound of the hammer, his eyes are focused on his task, and finishing his handiwork demands intense concentration under extremely harsh conditions, leaving him no time or energy for the study of wisdom.

[38:29–30]

Similarly, the potter must produce many everyday items, such as cups, dishes, pots, and so on (Jer 18:3–4). While turning the wheel with his feet, he moulds the clay and fashions the pottery with his arm, bakes it in the kiln, adds decorative glazing, then heats it again before cleaning the furnace. Like the others, the potter is too busy with his trade to dedicate himself to the pursuit of wisdom.

[38:31–32]

These four types of laborers—the farmer, the craftsman, the smith, and the potter—rely upon their hands and are skilful in their work. They perform vital tasks essential to the functioning of society, for without them a city cannot be established, and men can neither sojourn nor live in places lacking their services.

[38:33–34]

Yet, in Ben Sira’s time, manual laborers were not considered qualified to serve on the town council or hold judicial or other positions of civil leadership in the public assembly, as they lacked the necessary intellectual formation and schooling in wisdom. Still, their work is indispensable: through it, they uphold the fabric of the world and provide a vital foundation for every society. Although they have little time for study and prayer, their labor is not without spiritual value; indeed, the practice of their trade can be seen as its own form of prayer.

[39:1]

On the other hand, the profession of the scribe or ^†sage surpasses all other occupations, because he alone devotes himself to the study of the Hebrew Scriptures in their traditional tripartite division: the law of the Most High (the Torah), the wisdom of all the ancients (the Writings), and the prophecies (the Prophets).On the tripartite division of the Hebrew Bible, see the commentary on the prologue. The Torah—the main focus of the scribe’s attention—is the foundation of all wisdom. Ben Sira idealizes the scribe as a person who lives out perfectly the wisdom expounded in the rest of his book (39:1–11).

[39:2–4]

In addition to being a Scripture scholar, the scribe is also an expert in Israel’s oral traditions. He memorizes, interprets, and expounds upon a wealth of wisdom sayings passed down in various forms, including the discourse of notable men, the subtleties of parables, and the hidden meanings of proverbs (see Prov 1:2, 6; Wis 8:8). Because of his wisdom, the scholar is influential among great men and rulers of society and often holds governmental roles such as that of ambassador. He is typically well traveled, having visited many foreign nations and seen much of the world (Sir 34:9–12), and has learned to discern good from evil through his life experiences and travel.

Figure 10. A Jewish scribe at work [Seth Aronstam / Shutterstock]

[39:5–6]

Unlike the farmer, craftsman, smith, and potter, who set their hearts on their manual labors (38:26–30), the scribe diligently rises early to seek the Lord, not only through intellectual study but especially by offering supplication and prayer before the Most High. Aware that sin is a major obstacle to attaining wisdom (Ps 51:6–7; Wis 1:4–6), the scribe makes daily supplication for his sins and asks God for forgiveness. He understands that despite his own efforts, wisdom remains a gift from God. Only if the Lord wills it can he be filled with the spirit of understanding (Isa 11:2), enabling him to speak words of wisdom for the instruction and edification of others and give thanks to the Lord for the gifts he has received.

[39:7–8]

Guided by divine wisdom, the scribe will direct his counsel and knowledge rightly toward good purposes; he will meditate on the Lord’s mysteries and secrets (1:2–4, 6, 8–10), reveal instruction as he teaches others what he has learned, and glory (rejoice) in the law that the Lord gave to Israel when he formed his covenant with them on Mount Sinai (17:12; 24:23; 28:7).

[39:9–11]

The sage will acquire a lasting and honored reputation. Many will praise his understanding, and on account of his wisdom his memory will not be forgotten. Like the great men of Israel, he will be remembered long after his death, and his name will live through many generations to come (37:26; 41:12–13; Prov 10:7). Even Gentile nations will declare his wisdom (see Sir 44:15), and the Jewish congregation will proclaim his praise. Whether he lives a long life and his name is respected more than a thousand others, or he goes to rest and dies young, it will still be enough, for he will have left an enduring legacy to his people.

It is indeed a wonderful privilege to devote oneself to the study of Scripture. However, not everyone can be a professional scholar or †sage. Just as in Ben Sira’s time, most people must work in secular professions to earn a living and provide for their families while contributing to the orderly functioning of society. Nevertheless, acquiring some level of proficiency in the Sacred Scriptures should not be left only to experts. Scripture is not only the “support and vigor” of biblical scholars; it serves the Christian faithful as “strength for their faith, food for the soul, and a pure and lasting font of spiritual life.”Dei Verbum 21; see also Catechism 131. If we want our life of faith to thrive, we must regularly nourish it with the word of God. For this reason, the Church “forcefully . . . exhorts all the Christian faithful . . . to learn ‘the surpassing knowledge of Jesus Christ’ [Phil 3:8], by frequent reading of the divine Scriptures.”Dei Verbum 25; see also Catechism 133. As St. Jerome famously said, “Ignorance of the Scriptures is ignorance of Christ.”Jerome, Commentary on Isaiah, prologue. Ben Sira’s sage remains an inspiration to Christians, reminding them that no task is more noble than to spend time studying the word of God: “Blessed rather are those who hear the word of God and keep it!” (Luke 11:28).

¹²I have yet more to say, which I have thought upon,
and I am filled, like the moon at the full.
¹³Listen to me, O you holy sons,
and bud like a rose growing by a stream of water;
¹⁴send forth fragrance like frankincense,
and put forth blossoms like a lily.
Scatter the fragrance, and sing a hymn of praise;
bless the Lord for all his works;
¹⁵ascribe majesty to his name
and give thanks to him with praise,
with songs on your lips, and with lyres;
and this you shall say in thanksgiving:
¹⁶“All things are the works of the Lord, for they are very good,
and whatever he commands will be done in his time.”

¹⁷No one can say, “What is this?” “Why is that?”
for in God’s time all things will be sought after.
At his word the waters stood in a heap,
and the reservoirs of water at the word of his mouth.
¹⁸At his command whatever pleases him is done,
and none can limit his saving power.
¹⁹The works of all flesh are before him,
and nothing can be hid from his eyes.
²⁰From everlasting to everlasting he beholds them,
and nothing is marvelous to him.
²¹No one can say, “What is this?” “Why is that?”
for everything has been created for its use.
²²His blessing covers the dry land like a river,
** and drenches it like a flood.**
²³The nations will incur his wrath,
** just as he turns fresh water into salt.**
²⁴To the holy his ways are straight,
** just as they are obstacles to the wicked.**
²⁵From the beginning good things were created for good people,
** just as evil things for sinners.**
²⁶Basic to all the needs of man’s life
** are water and fire and iron and salt**
and wheat flour and milk and honey,
** the blood of the grape, and oil and clothing.**
²⁷All these are for good to the godly,
** just as they turn into evils for sinners.**

²⁸There are winds that have been created for vengeance,
** and in their anger they scourge heavily;**
in the time of consummation they will pour out their strength
** and calm the anger of their Maker.**
²⁹Fire and hail and famine and pestilence,
** all these have been created for vengeance;**
³⁰the teeth of wild beasts, and scorpions and vipers,
** and the sword that punishes the ungodly with destruction;**
³¹they will rejoice in his commands,
** and be made ready on earth for their service,**
** and when their times come they will not transgress his word.**

³²Therefore from the beginning I have been convinced,
** and have thought this out and left it in writing:**
³³The works of the Lord are all good,
** and he will supply every need in its hour.**
³⁴And no one can say, “This is worse than that,”
** for all things will prove good in their season.**
³⁵So now sing praise with all your heart and voice,

and bless the name of the Lord.

OT: Gen 1:31; Wis 11:5; Sir 24:13–31

NT: Rom 8:28; Eph 5:18–19; Col 3:16; Heb 13:15

Catechism: God is truth and love, 214–21; divine providence, 302–14; thanksgiving and praise, 2637–43

[39:12]

I have yet more to say: with this transition, Ben Sira begins a hymn of praise, celebrating the role of divine providence in creation, which also serves as a theodicy—an attempt to explain the presence of evil in the world. An invitation to praise God (39:12–15) is followed by the hymn itself (39:16–35). By stating that he is filled, like the moon at the full, Ben Sira indicates that with this hymn he sees himself at the height of his literary inspiration (50:6).

[39:13–15]

Listen to me: Ben Sira urges his readers, whom he views as his holy sons, to praise God with terms reminiscent of the Song of Songs, used elsewhere to describe wisdom (chap. 24) and the ministry of the high priest (chap. 50). They are to bud like a rose (24:14) growing by a stream of water (24:30–31; 50:8; Song 4:15), send forth fragrance like frankincense (Sir 24:15; 50:9; Song 4:14), and put forth blossoms like a lily (Sir 24:17; Song 2:1–2). These parallels suggest that as people sing a hymn of praise and bless the Lord for all his works, ascribing majesty to his name and giving thanks to him, they are imitating wisdom, performing a liturgical service while being joined to her in a spousal relationship.

[39:16–17]

The hymn focuses on the works of the Lord, which he established at creation and declared to be very good (39:33; Gen 1:31). His work of creation is not yet complete but continues throughout human history, for whatever he commands will be done in his time—including blessing the righteous and punishing sinners through the created world (Sir 39:22–31; Eccles 3:11). People should not question the wisdom of God’s creation by asking “What is this?” or “Why is that?” for all questions will be answered in God’s time. For now, his dealings with creation remain a mystery, as when the waters stood in a heap, and the reservoirs of water were made at the command of his word—a reference to either the gathering of the seas at creation (Gen 1:6–10; Pss 33:7; 104:5–9) or the parting of the sea during the exodus (Exod 15:8; Ps 78:13), or both.

[39:18–20]

All creation obeys the Lord’s command and fulfills his purposes, so that whatever pleases him is done (39:31). No one can limit his saving power, implying a close correlation between God’s work of creation and salvation. All human deeds are before him, and in his omniscience nothing can be hid from his eyes (15:19; 17:15–19; 42:18–25): from the beginning to the end of time, he sees all human actions. The Hebrew adds: “Is there any limit to his saving action? To him, nothing is small or insignificant” (NABRE), and nothing is too marvelous for him to accomplish.

[39:21–23]

To the questions of the skeptics (39:17), Ben Sira asserts that everything has been created for a purpose. Although God’s blessing covers the dry land like a river (Hebrew: “the Nile”—the primary river in Egypt) and drenches it like a flood (Hebrew: “the Euphrates”—the chief river of Mesopotamia), he will pour out his wrath upon the nations that have not sought after him, just as he turns fresh water into salt—an allusion to the judgment of Sodom and Gomorrah (Gen 13:10; 19:24–28; Deut 29:22–23).

[39:24–25]

To those who are holy, God’s ways are straight and good, leading to blessedness; yet the same ways are obstacles that frustrate the designs of the wicked. From the beginning, God has used every aspect of creation to establish his justice: he created good things to reward good people, and evil things to punish sinners (Wis 11:5; Rom 8:28). Ben Sira proceeds to give examples of each.

[39:26–31]

Ten things are basic to all the needs of man’s life—water, fire, iron, salt, flour, milk, honey, wine, oil, and clothing. These essential items are good for the godly but evils for sinners, perhaps because sinners misuse these good things to commit evil deeds. In contrast, God created nine destructive forces—natural (such as violent winds, fire, hail, famine, and pestilence), animal (wild beasts, scorpions, and vipers), and man-made (the sword of war)—to punish the ungodly and unleash destruction upon them. Many of these destructive agents appear in prophecies of judgment throughout Scripture. These instruments of punishment are personified as God’s servants who willingly obey his commands and unfailingly accomplish his will on earth, punishing sinners according to the Deuteronomic law of retribution, which states that the righteous will be blessed and the wicked cursed (Deut 28). Ironically, while the wicked persistently disobey God’s commandments, these forces of destruction never transgress his word.

[39:32–35]

In the epilogue of the poem, Ben Sira reiterates his thesis (39:16). From the beginning of his reflections, he has been convinced that all of the Lord’s works are good and that everything in life has a purpose that will be revealed in due time, when God will supply every need. Thus, no one should raise the skeptics’ questions (39:17, 21) or doubt God’s justice by claiming that some aspect of creation—even its most destructive forces (39:28–30)—is worse than another or lacking a purpose, for all things will prove good in their season. Accordingly, Ben Sira ends his hymn as he started it—with an invitation to sing praise and bless the name of the Lord (39:14–15; Eph 5:18–19; Col 3:16; Heb 13:15).

Ben Sira’s hymn of praise explores the mystery of divine providence and the problem of theodicy—the effort to explain why there is evil in a world created by an omnipotent and good God. As the skeptics express it (39:17, 21, 34), the existence of destructive forces in the world appears to contradict the notion of God’s goodness or justice: How could a good God allow things like hurricanes and tornadoes, famines and pandemics, predatory animals, or devastating wars to inflict such suffering upon the human race? Ben Sira anticipates the Church’s response that the universe was created “in a state of journeying” toward its “ultimate perfection” and that divine providence “protects and governs all things which he has made” toward this final perfection (Catechism 302). God guides his creation through “secondary causes”—meaning through the cooperation of his creatures, whether this occurs through human decisions, life’s circumstances, or the forces of nature. Through these causes “God is at work in you, both to will and to work for his good pleasure” (Phil 2:13; see Catechism 308).

Indeed, the presence of evil, suffering, and death in the world remains a stumbling block that causes people to doubt God’s goodness or power (or both). At the deepest level, these forces were introduced by human sin (Wis 2:23–24; Rom 5:12; Catechism 400–409). In a fallen world, God allows physical evil to endure as long as creation has not reached perfection, along with moral evil, which is entirely the result of man’s free choice. Yet the Lord in his almighty providence “permits evil in order to draw forth some greater good” (Catechism 412; see also 312) so that “in everything God works for good for those who love him” (Rom 8:28).

¹Much labor was created for every man,
** and a heavy yoke is upon the sons of Adam,**
from the day they come forth from their mother’s womb
** till the day they return to the mother of all.**
²Their perplexities and fear of heart—
** their anxious thought is the day of death,**
³from the man who sits on a splendid throne
** to the one who is humbled in dust and ashes,**
⁴from the man who wears purple and a crown
** to the one who is clothed in burlap;**
⁵there is anger and envy and trouble and unrest,
** and fear of death, and fury and strife.**

And when one rests upon his bed,
his sleep at night confuses his mind.
⁶He gets little or no rest,
and afterward in his sleep, as though he were on watch,
he is troubled by the visions of his mind
like one who has escaped from the battlefront;
⁷at the moment of his rescue he wakes up,
and wonders that his fear came to nothing.
⁸With all flesh, both man and beast,
and upon sinners seven times more,
⁹are death and bloodshed and strife and sword,
calamities, famine and affliction and plague.
¹⁰All these were created for the wicked,
and on their account the flood came.
¹¹All things that are from the earth turn back to the earth,
and what is from the waters returns to the sea.

¹²All bribery and injustice will be blotted out,
but good faith will stand for ever.
¹³The wealth of the unjust will dry up like a torrent,
and crash like a loud clap of thunder in a rain.
¹⁴A generous man will be made glad;
likewise transgressors will utterly fail.
¹⁵The children of the ungodly will not put forth many branches;
they are unhealthy roots upon sheer rock.
¹⁶The reeds by any water or river bank
will be plucked up before any grass.
¹⁷Kindness is like a garden of blessings,
and almsgiving endures for ever.

¹⁸Life is sweet for the self-reliant and the worker,
but he who finds treasure is better off than both.
¹⁹Children and the building of a city establish a man’s name,
but a blameless wife is accounted better than both.
²⁰Wine and music gladden the heart,
but the love of wisdom is better than both.
²¹The flute and the harp make pleasant melody,
but a pleasant voice is better than both.
²²The eye desires grace and beauty,
but the green shoots of grain more than both.
²³A friend or a companion never meets one amiss,
but a wife with her husband is better than both.
²⁴Brothers and help are for a time of trouble,
but almsgiving rescues better than both.
²⁵Gold and silver make the foot stand sure,
but good counsel is esteemed more than both.
²⁶Riches and strength lift up the heart,
but the fear of the Lord is better than both.
There is no loss in the fear of the Lord,
and with it there is no need to seek for help.
²⁷The fear of the Lord is like a garden of blessing,
and covers a man better than any glory.

²⁸My son, do not lead the life of a beggar;
it is better to die than to beg.
²⁹When a man looks to the table of another,
his existence cannot be considered as life.
He pollutes himself with another man’s food,
but a man who is intelligent and well instructed guards against that.
³⁰In the mouth of the shameless begging is sweet,
but in his stomach a fire is kindled.

OT: Gen 3:19; Job 7:1–4; 14:1–2; Ps 90:9–10; Eccles 2:22–23; Wis 4:3–5

NT: Rom 5:12

Catechism: human suffering, 272, 385, 1500–1505; divine justice, 1021–22

Ben Sira now reflects on the sufferings of life (40:1–11), divine retribution (40:12–17), the joys of life (40:18–27), and the shame of begging (40:28–30).

[40:1]

Despite the goodness of creation, much labor is the lot of every common man—not just ordinary work but the heavy yoke of relentless toil, lack of leisure, and anxiety (Job 7:1–3; 14:1–2; Ps 90:9–10; Eccles 2:22–23) that weighs upon the sons of Adam—that is, all humans—from the day they are born until the day they return to the mother of all—the earth, where they are buried when they die (Sir 16:30–17:2; Gen 3:19; Rom 5:12).

[40:2–4]

All humans share universal perplexities and fear of heart because they dread the specter of death that looms over everyone, from the rich and powerful king sitting on a splendid throne, wearing purple (his royal robes) and a crown, to the poorest of the poor who is humbled in dust and ashes (Job 30:19) and clothed in burlap—a coarse cloth typically worn by the destitute.

[40:5–7]

Seven unsettling emotions or passions afflict everyone’s soul: anger, envy, trouble, unrest, fear of death, fury, and strife. Even at night there is no rest or relief from this anguish, as sleep is restless and troubled by visions of haunting nightmares (Job 7:4). For instance, a man might dream of trying to escape an enemy pursuing him from the battlefront, only to wake up just before reaching safety and realize that his fear was entirely imaginary and came to nothing.

[40:8–9]

In addition to psychological turmoil, all living beings, both man and beast, face mortal threats to their existence. God, in his providence, uses these perils to establish his justice on earth, and they impact sinners seven times more. These woes include violent death through bloodshed, strife and sword in war, calamities or natural disasters, famine and affliction (perhaps through accidents or illness), and plague (Isa 51:19; Ezek 5:17; 28:23).

[40:10–11]

The fact that these threats to life were created for the wicked underscores the doctrine of divine retribution found in both the Old and New Testaments, which holds that God rewards all people according to their works (Deut 28; Prov 17:13; John 5:29; Rom 2:6). For example, the flood enacted God’s judgment by destroying sinful humanity (Gen 6–8). The flood illustrates the principle that all living things originating from the earth—plants, animals, and humans—turn back to the earth when they die, just as water creatures return to the sea. The Hebrew and Syriac versions read: “and what is from above returns above” (NABRE)—referring to the human spirit that returns to God at death (Eccles 12:7).

[40:12–14]

Ben Sira elaborates on the principle of retribution upon the righteous and the wicked (40:12–17). All bribery—roundly condemned in the Old Testament (Exod 23:8; Deut 16:19; Ps 15:5)—and injustice—gains obtained through dishonest means—will be blotted out. In contrast, good faith—characterized by loyalty and integrity in dealing with others—will leave a lasting legacy and endure for ever. The wealth of the unjust will dry up like the wadis in the Judean desert that carry torrential streams of water in the winter but become completely dry riverbeds in the summer (Job 6:15–18). Similarly, just as a loud clap of thunder fades into silence, unjust wealth will vanish. A generous man (literally, “one who opens his hand” to give to others) will rejoice as surely as transgressors will utterly fail and come to ruin. The law of retribution foreshadows Jesus’s saying: “Give, and it will be given to you” (Luke 6:38).

[40:15–17]

Although children cannot choose the family in which they are born, they often learn to imitate the virtues or vices of their parents. For this reason, the children of the ungodly (Hebrew: “The offshoot of violence,” NABRE) will not put forth many branches; in other words, they will leave no lasting legacy (23:25; Job 8:11–12; Wis 4:3–5) because they are like unhealthy roots upon sheer rock that can never grow deep (Ps 1:4; Matt 13:5). Like reeds by a river bank, they are promptly plucked up—either uprooted by high waters or eaten by grazing animals (Gen 41:2, 18). While wickedness is destined to fail, kindness flourishes like a garden of blessings (literally, “a paradise in blessings”), and almsgiving leaves a lasting legacy, enduring for ever. The Hebrew of verse 17 reads: “But goodness, like eternity, will never be cut off, and righteousness endures forever” (NABRE).

[40:18]

In contrast to the afflictions discussed in 40:1–11, Ben Sira turns to the joys of life (40:18–27). He lists ten pairs of blessings, each followed by something that is “better than both,” culminating in the greatest good to be sought—the fear of the Lord. Life is sweet for the self-reliant, financially independent person and the worker who can live in comfort (Hebrew: “Wealth and wages make life sweet,” NRSV; compare NABRE); yet one who finds treasure—possibly referring to wisdom (1:25)—is better off than both.

[40:19]

Children and the building of a city establish a man’s name, for he will be remembered through the legacy of his children who bear his name (Deut 25:5–6) or through a city named after him (2 Sam 5:9). The Hebrew adds: “but better than either is the one who finds wisdom. Cattle and orchards make one prosperous” (NRSV; compare NABRE); but a blameless or devoted wife is accounted better than both (see Sir 7:19; 25:8; 26:1–4, 13–18).

[40:20–22]

Close relationships that cultivate wisdom are more valuable than the pleasures of the senses: Wine and music are enjoyable and gladden the heart, but the love of wisdom (Hebrew: “the love of friends” or “of lovers,” 6:14–17; 7:18; 9:10) is better than both. The sounds of musical instruments such as the flute and harp produce a pleasant melody, yet a pleasant voice that speaks with wisdom is better than both (20:5–8, 13, 27). Similarly, the eye delights in grace and beauty, appreciating what is aesthetically pleasing; however, the sight of green shoots of grain in a bountiful harvest, providing a plentiful food supply, is valued more than both.

[40:23–24]

A friend or companion is always valued, yet a sensible wife loyal to her husband is better than both (compare Prov 19:14), for together they will establish a family and she will remain with him for a lifetime. Brothers and relatives who can help are invaluable for a time of trouble, yet almsgiving rescues better than both, for the Lord rewards richly one who is generous with the poor (Sir 3:30–4:6; 17:22; 29:8–13).

[40:25–27]

Gold and silver help one stand firm by providing financial security, yet good counsel is esteemed more than both because it helps one achieve wisdom and success (22:16; 25:4–5; 37:13, 16). By offering security, riches and strength also lift up the heart or “build up confidence” (NRSV). Yet all these are surpassed by the fear of the Lord—the ultimate good that Ben Sira likens to a garden or paradise of blessing (Hebrew: “Eden of blessing”) (40:17). The fear of the Lord as the “beginning of wisdom” thus leads back to the communion with God that Adam and Eve enjoyed in Eden (1:11–30; 15:1; 24:13–31). It also shelters a person better than any glory, akin to the divine presence that rested over the sanctuary (Exod 40:34–35; 1 Kings 8:10–11).

[40:28–30]

If wealth is desirable because of the security it provides, begging must be avoided at all costs. Ben Sira considers begging so humiliating that it is better to die than to beg (29:24–28; 30:17)—an exaggeration for rhetorical effect. One who looks to the table of another to covet his food leads a wretched existence that can scarcely be considered as life. For Ben Sira, one who relies on the food of others pollutes himself and loses his self-respect. By contrast, an intelligent and well instructed person avoids such humiliation by earning a living, achieving financial independence, and providing for his own needs. Even if a shameless person convinces himself that begging is sweet as he depends on others to survive, still a fire is kindled within him, burning him with shame at the thought of enjoying another’s food.

Ben Sira’s view of poverty aligns with the Old Testament’s perspective on the topic: those who are so deprived of economic resources that they are unable to make ends meet lead a miserable life. According to the Torah, economic prosperity is a sign of divine favor (Deut 6:10–11; 8:7–10; 15:4–6; 28:1–14), and poverty can be the result of divine punishment (28:15–19). At the same time, the Torah demonstrates God’s compassion for the poor and prescribes measures to support the most vulnerable members of society (Lev 19:9–10; Deut 15:7–11; 24:19–22).

Proverbs emphasizes that poverty often results from an individual’s actions. A person can become poor due to laziness (Prov 6:6–11), the pursuit of pleasure (21:17), greed (28:22), or the failure to heed counsel (13:18). Yet Proverbs also admonishes the wealthy and powerful not to oppress the poor (14:21), because they are under the Lord’s special care (14:31).

A poor person who must beg to survive adds humiliation and shame to material poverty. It is no wonder that Ben Sira urges his readers to avoid poverty and begging at all costs. Rabbinic tradition concurs, considering begging to be among the most undesirable situations in life: “There are three [individuals] whose lives are no lives, and they are: 1) one who depends upon his companion’s table, 2) one whose wife controls him, and 3) one whose body is subject to sufferings.”Babylonian Talmud, Betsah 32b, in Jacob Neusner, The Babylonian Talmud: A Translation and Commentary (Peabody, MA: Hendrickson, 2011), 6a:192.

Paradoxically, poverty also mirrors the universal human condition in a fallen world. Every person can make the words of Job his own: “Naked I came from my mother’s womb, and naked shall I return; the Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).

Jesus himself embraced human poverty. Born into a modest family, he chose a life of simplicity and poverty (Catechism 517, 525). As St. Paul writes, “Though he was rich, yet for your sake he became poor, so that by his poverty, you might become rich” (2 Cor 8:9). In the Beatitudes, Jesus calls his followers to embrace a new attitude toward poverty: “Blessed are you poor, for yours is the kingdom of God” (Luke 6:20). By his example of poverty, Christ “calls us to accept freely the privation and persecutions that may come our way” (Catechism 520).
The paradox extends into Christian life. While the Church considers aiding the poor an essential part of her mission (Catechism 2443–49), Christ’s followers are also called to a deeper renunciation: to “renounce all that [they have]” for his sake (Luke 14:33) and embrace the poverty of spirit he exemplified (Catechism 2544–47). Thus, the Church, “urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death” (Catechism 852). Christ transformed the meaning of poverty so that, with chastity and obedience, it has become one of the three evangelical counsels that most fully reflect his perfect charity (Catechism 915).

¹O death, how bitter is the reminder of you
** to one who lives at peace among his possessions,**
to a man without distractions, who is prosperous in everything,
** and who still has the vigor to enjoy his food!**
²O death, how welcome is your sentence
** to one who is in need and is failing in strength,**
very old and distracted over everything;
** to one who is contrary, and has lost his patience!**
³Do not fear the sentence of death;
** remember your former days and the end of life;**
this is the decree from the Lord for all flesh,
⁴and how can you reject the good pleasure of the Most High?
Whether life is for ten or a hundred or a thousand years,
** there is no inquiry about it in Hades.**

⁵The children of sinners are abominable children,
** and they frequent the haunts of the ungodly.**
⁶The inheritance of the children of sinners will perish,
** and on their posterity will be a perpetual reproach.**
⁷Children will blame an ungodly father,

for they suffer reproach because of him.
⁸Woe to you, ungodly men,
who have forsaken the law of the Most High God!
⁹When you are born, you are born to a curse;
and when you die, a curse is your lot.
¹⁰Whatever is from the dust returns to dust;
so the ungodly go from curse to destruction.

¹¹The mourning of men is about their bodies,
but the evil name of sinners will be blotted out.
¹²Have regard for your name, since it will remain for you
longer than a thousand great stores of gold.
¹³The days of a good life are numbered,
but a good name endures for ever.

OT: Gen 3:19; Ps 90:5–12; Eccles 12:7; Hosea 13:14

NT: Luke 16:19–23; 1 Cor 15:55

Catechism: original sin and death, 400–412; death in Christ, 1005–14

[41:1]

Death is inevitable (41:1–4). Yet there is a great difference between the death of the wicked (41:5–11) and that of the righteous (41:12–13). Ben Sira personifies death by addressing it in the second person (compare Hosea 13:14; 1 Cor 15:55): O death, how bitter is the reminder of you to one who lives at peace. For someone living comfortably, feeling secure in his material possessions, without distractions or worries, prosperous in everything, and still healthy enough to enjoy good food and drink, the thought of death threatens to end his pleasant existence and strip away everything he cherishes.

[41:2]

By contrast, Death—personified as a judge delivering a sentence—brings relief to the person who suffers intensely, who is in need and failing in strength, whether very old and burdened with worries, or weary of life’s struggles and hardships (Job 21:23–26; Eccles 12:1– 7; Luke 16:19–23). The Hebrew is even more vivid: the weak man is described as “stumbling and tripping on everything, with sight gone and hope lost” (NABRE).

The Bitterness of Death

In his commentary on Sirach, the ninth-century Frankish monk Rabanus Maurus explains that death is bitter especially for those who become attached to this present world instead of seeking the future life of the kingdom of God.

The death of the flesh, which is the end of bodily life, is bitter for one who trusts in the prosperity of this world and the pursuit of riches, since he has not learned to love the joys of the future life. But since “the world and its disordered desires are passing away” [1 John 2:17], all those who love it will weep when it is no more.Rabanus Maurus, On Ecclesiasticus 9.2, in Sever J. Voicu, ed., Apocrypha, ACCS:OT 15 (Downers Grove, IL: InterVarsity, 2010), 372.

For the same reason, Thomas à Kempis, author of the fifteenth-century spiritual classic The Imitation of Christ, encourages Christians to prepare for death every day of their lives.

Very soon your life here will end; consider, then, what may be in store for you elsewhere. Today we live; tomorrow we die and are quickly forgotten. Oh, the dullness and hardness of a heart which looks only to the present instead of preparing for that which is to come! Therefore, in every deed and every thought, act as though you were to die this very day. If you had a good conscience you would not fear death very much. It is better to avoid sin than to fear death. If you are not prepared today, how will you be prepared tomorrow? . . . Blessed is he who keeps the moment of death ever before his eyes and prepares for it every day.Thomas à Kempis, The Imitation of Christ 1.23 (trans. Aloysius Croft and Harold Bolton [London: Catholic Way Publishing, 2013], 36–37).

[41:3–4]

Since death is the common lot of everyone (Wis 7:6), Ben Sira advises: Do not fear the sentence of death; instead, remember your former days and the end of life. While the RSV-2CE interprets this as a call to reflect on one’s past life and future death, the Greek literally states, “Remember your former and latter (ones)” or, as the NRSV translates, “Remember those who went before you and those who will come after.” In other words, death is also the fate of your ancestors and your descendants. Since this is the Lord’s decree for all living beings, it is futile to reject his will or contest what he has determined about each person’s death. Regardless of your lifespan, whether ten or a hundred or a thousand years, there is no inquiry about it in †Hades: no one in the realm of the dead will care how long you lived on earth (14:12, 16; 17:27).

[41:5–7]

Ben Sira considers the children of sinners to be abominable—not because of their parents’ sins, for which they are not responsible, but because they follow the same evil paths and surround themselves with ungodly influences. The inheritance of the children of sinners will perish, as grave sin can unleash curses passed on from parents to children (Exod 20:5), and their own offspring will be a perpetual reproach, in contrast to the enduring and honorable memory of the righteous (Sir 37:26; 39:9–11; 41:13). Such curses also appear in family strife, as disgraced children blame an ungodly father for their condition, recognizing that they suffer disgrace and reproach because of him. While Ben Sira’s language toward ungodly children is harsh, it remains true that God loves all children in their innocence and that even children raised in difficult circumstances can still choose to turn away from evil and toward the good (Ezek 18:14–31).

[41:8–9]

Ben Sira pronounces a woe upon ungodly people who have forsaken the law of the Most High God—perhaps Jews of his time who abandoned †Torah observance in favor of Greek practices and customs (1 Macc 3:5–8). These people are born to a curse, which will remain with them until they die. The Hebrew of verse 9 describes how children suffer due to their parents’ godlessness: “If you have children, calamity will be theirs; you will beget them only for groaning. When you stumble, there is lasting joy; and when you die, a curse is your lot” (NRSV; compare NABRE).

[41:10–11]

Although it is the lot of all human beings, made from the dust, to return to dust (40:11; Gen 3:19), the ungodly face a more terrifying destiny, going from curse to destruction. The Hebrew reads: “All that is from nothing returns to nothing, so too the godless—from void to void” (NABRE; see also Isa 40:17). While people may mourn the lifeless bodies of the deceased, there is a fate far worse than physical death: the evil name or reputation of sinners will be blotted out, and they will be forgotten forever. In contrast, the Hebrew reads: “The human body is a fleeting thing, but a virtuous name will never be annihilated” (NABRE).

[41:12–13]

Therefore, it is wise to have regard for your name and protect your reputation in life, as it will outlast you and, in characteristic Jewish hyperbole, endure longer than the greatest treasure of gold, long after your death. While the days of a good life on earth are numbered, the lasting memory of a good name and reputation endures for ever (15:6; 37:26; 39:9–11).

Memento mori—“Remember that you must die.” This timeless saying was already known in antiquity, when ancient philosophers reflected on life’s ephemeral nature, and Plato wrote that “those who pursue philosophy aright study nothing but dying and being dead.”Plato, Phaedo 64a, in Euthyphro; Apology; Crito; Phaedo; Phaedrus, trans. Harold North Fowler, Loeb Classical Library 36 (Cambridge, MA: Harvard University Press, 1914), 223. The Bible frequently attests to the brevity and fragility of life (Ps 90:5–12; Isa 40:6–7) and considers it shortsighted and utterly foolish to forget that in death, we will lose everything and appear naked before God (James 4:13–15; 1 John 2:17). The inevitability of death “lends urgency to our lives: remembering our mortality helps us realize that we have only a limited time in which to bring our lives to fulfillment” (Catechism 1007; see also Eccles 12:1–7). Thus, one who wishes to live well must constantly keep death in mind.

Though death entered the world through sin and was not part of God’s original plan (Gen 3:3, 19; Wis 2:24), it was transformed by Christ’s own death and resurrection; his obedience transformed the curse of death into a blessing (Catechism 1008–9). In baptism, the Christian is incorporated into Christ’s death and “dies with Christ” in order to live a new life with him (2 Tim 2:11).

¹⁴My children, observe instruction and be at peace;
hidden wisdom and unseen treasure,
what advantage is there in either of them?
¹⁵Better is the man who hides his folly
than the man who hides his wisdom.
¹⁶Therefore show respect for my words:
For it is not good to retain every kind of shame,
and not everything is confidently esteemed by every one.

¹⁷Be ashamed of immorality, before your father or mother;
and of a lie, before a prince or a ruler;
¹⁸of a transgression, before a judge or magistrate;
and of iniquity, before a congregation or the people;
of unjust dealing, before your partner or friend;
¹⁹and of theft, in the place where you live.
Be ashamed before the truth of God and his covenant.
Be ashamed of selfish behavior at meals,
of surliness in receiving and giving,
²⁰and of silence, before those who greet you;
of looking at a woman who is a harlot,
²¹and of rejecting the appeal of a kinsman;
of taking away some one’s portion or gift,
and of gazing at another man’s wife;
²²of meddling with his maidservant—
and do not approach her bed;
of abusive words, before friends—
and do not upbraid after making a gift;
²³of repeating and telling what you hear,
and of revealing secrets.
Then you will show proper shame,
and will find favor with every man.

^42:1Of the following things do not be ashamed,
and do not let partiality lead you to sin:
²of the law of the Most High and his covenant,
and of rendering judgment to acquit the ungodly;
³of keeping accounts with a partner or with traveling companions,
and of dividing the inheritance of friends;
⁴of accuracy with scales and weights,
and of acquiring much or little;
⁵of profit from dealing with merchants,
and of much discipline of children,
and of whipping a wicked servant severely.
⁶Where there is an evil wife, a seal is a good thing;
and where there are many hands, lock things up.
⁷Whatever you deal out, let it be by number and weight,
and make a record of all that you give out or take in.
⁸Do not be ashamed to instruct the stupid or foolish
or the aged man who quarrels with the young.
Then you will be truly instructed,
and will be approved before all men.

⁹A daughter keeps her father secretly wakeful,
and worry over her robs him of sleep;
when she is young, lest she not marry,
or if married, lest she be hated;
¹⁰while a virgin, lest she be defiled
or become pregnant in her father’s house;
or having a husband, lest she prove unfaithful,

or, though married, lest she be barren.
¹¹Keep strict watch over a headstrong daughter,
lest she make you a laughingstock to your enemies,
a byword in the city and notorious among the people,
and put you to shame before the great multitude.

¹²Do not look upon any one for beauty,
and do not sit in the midst of women;
¹³for from garments comes the moth,
and from a woman comes woman’s wickedness.
¹⁴Better is the wickedness of a man than a woman who does good;
and it is a woman who brings shame and disgrace.

OT: Sir 4:20–21; 24:22; 51:18, 29

NT: Rom 9:33; 10:11; 1 Pet 2:6

Catechism: conscience, 1776–94; coveting and purity of heart, 2514–27

[41:14–15]

Ben Sira addresses his readers as his children, inviting them to observe his teachings so they may live well and be at peace. He reiterates the advice given in 20:30–31: hidden wisdom, like an unseen treasure, is of little use to anyone. While it is good for a man to conceal his folly, one who hides his wisdom squanders a gift that could benefit others.

[41:16]

The Hebrew text adds a title: “Instruction concerning Shame.” For their own good, Ben Sira’s readers should respect his instructions. He distinguishes between two types of shame: proper shame, which leads one away from sin (41:17–23), and improper shame, which makes a person recoil from doing good deeds (42:1–8; see 4:21). While not every kind of shame is beneficial, some forms of shame are appropriate and fitting—the right reaction of a well-formed conscience to certain evils. Yet not every situation is confidently esteemed by all—that is, not everyone rightly approves of shame when it is warranted.

[41:17–23]

Ben Sira lists numerous behaviors that should elicit shame, especially when done in the presence of others: sexual immorality (Greek porneia) (18:30–31; 23:16–21), especially before father or mother (i.e., if they find out about it); telling a lie before an important official such as a prince or ruler (7:13; 20:24–25); committing a transgression or crime before a judge, an iniquity before a religious or civil congregation, or some unjust dealing before a friend. One should also feel shame over theft, especially at home among family and neighbors; breaking an oath or promise before the truth of God and his covenant; and displaying selfish behavior at meals (literally, “stretching the elbow over pieces of bread,” 31:12–14). Other shameful behaviors include surliness or bad manners when receiving and giving gifts, responding with cold or indifferent silence to those who greet you, and looking with lust at a prostitute. Additional actions warranting shame include rejecting a relative’s appeal for help; taking away a person’s portion or gift—such as portions of sacrifices reserved for priests (7:31; Exod 29:26–28) or offerings intended for the poor; gazing at another man’s wife, thus violating the commandment against covetousness (Exod 20:17), which can lead to adultery (Sir 9:8; Prov 6:25–29; Matt 5:28); meddling with his maidservant, also implying sexual impropriety; using abusive words, before friends, such as reproving or insulting them after making a gift (see Sir 18:15–18; 20:14–15); and engaging in gossip or indiscreetly revealing secrets (19:7–8; 22:22; 27:16–21). Unlike those today who advise against feeling any shame, Ben Sira insists that these behaviors should provoke a healthy sense of proper shame and aversion in a well-formed conscience, motivating the wise to avoid them (Catechism 1777). The person endowed with this proper sense of shame will steer clear of these disgraceful sins and find favor with everyone. Although shame entered the human condition through the fall (Gen 2:25; 3:7), it should not always be repressed or dismissed, as it can rightly guide a person to avoid sin or, if committed, to repent and confess it.

[42:1–5] Ben Sira now turns to improper shame. He encourages his reader: do not be ashamed of doing what is right, and do not let partiality or peer pressure lead you to sin—in other words, “do not sin to save face” (NRSV; compare NABRE), regardless of what others may think. One should not be ashamed of observing the law of the Most High and remaining faithful to his covenant (17:12; 45:5), even when many Jews were tempted by Hellenistic ways of life. Nor should one be ashamed of rendering a fair judgment to acquit the ungodly when accusations against them are unfounded (Deut 1:17; 16:18–20). One should also not be embarrassed about keeping accounts or sharing expenses with a partner or traveling companions, or about sharing an inheritance with other heirs. In business transactions, one should not be ashamed of ensuring accuracy with scales and weights, which enables honest dealings with others (Lev 19:35–36; Prov 11:1). Similarly, there is no shame in acquiring wealth—whether much or little—or in making an honest profit when dealing with merchants. At home, one should not be ashamed of rigorously disciplining one’s children—a moral obligation for parents (Sir 30:1–13)—or of whipping a wicked servant—a harsh measure reflecting cultures where slavery was common but that is no longer applicable today (33:24–31). All these actions are concrete expressions of wisdom that demand moral integrity, courage, and strength. In other words, Ben Sira’s improper shame is essentially the fear of being criticized or mocked for doing what is right. Those who pursue wisdom will grow in courage and strength of character so that they will diligently do good and avoid evil, and thus “will not be put to shame” (24:22; see also 51:18, 29).

[42:6–8]

Ben Sira continues to discuss actions that one should not be ashamed of. Reflecting the mentality of his day, he suggests that where there is an evil, untrustworthy wife, a husband should secure his valuables with a seal or keep her at home to prevent her from going astray. Likewise, where there are many hands prone to steal, one should lock things up to protect valuables. In business dealings and transactions, it is best to avoid disputes by accurately counting everything by number and weight, and make a record of all expenses and income. Above all, one should not be ashamed to instruct the stupid or foolish, or to reprimand an aged man who immaturely quarrels with the young (Hebrew: “an old man engaged in sexual immorality”; compare NRSV, ESV-CE), for wisdom’s purpose is to guide sinners back to virtuous behavior. Far from being shameful, these actions are praiseworthy. One who has the courage to do what is right, however difficult or unpopular, will be truly instructed, proficient in wisdom, and approved before all.

[42:9–10]

In the Middle East, shame is a family affair, so that if a misdeed becomes public, not only the perpetrator but also the entire family is shamed. This is especially true for women, whose precarious situation in ancient society helps explain Ben Sira’s strict advice on how fathers should watch over their daughters (42:9–14; compare 26:10–12). A daughter keeps her father secretly wakeful, as he is concerned about her future; worry over her robs him of sleep, regardless of her state in life. Ben Sira outlines five main sources of a father’s worry: when she is young, she may not marry if a suitable husband cannot be found. If she does get married, she could be hated and divorced by her husband (Deut 24:1). While she is still a virgin, she could be defiled or become pregnant due to rape or fornication while still living in her father’s house, which would disqualify her for marriage since virginity was typically required of a new bride. If she has a husband, she could prove unfaithful by committing adultery, an offense punishable by death (Deut 22:22). Finally, even if married, she could be barren, which would bring disgrace and disappointment to the entire family (Gen 25:21; Judg 13:2; 1 Sam 1:2).

[42:11]

To avoid these distressing scenarios, Ben Sira advises the father to keep strict watch over a headstrong daughter (26:10), lest she misbehave and make him a laughingstock to his enemies and an object of gossip and derision in the city and among the people. Such behavior could bring public shame not only upon him but upon his entire family before the whole community. The Hebrew adds further precautions: “See that there is no lattice in her room, no spot that overlooks the approaches to the house” (NRSV; compare NABRE)—to prevent her from becoming a temptation to passersby (Prov 7:6). Like his advice on disciplining sons (Sir 30:1–13), Ben Sira’s counsel on disciplining daughters is strict. Though his severity may seem jarring to modern readers, it reflects his concern for raising children in the fear of the Lord and in wisdom. His approach mirrors that of Lady Wisdom herself, who rigorously disciplines her children before embracing them in love (4:17–18; 6:18–31).

[42:12–13]

Do not look upon any one for beauty: The Greek is unclear, but the Hebrew more aptly continues the thought of the preceding verses: “Do not let her parade her beauty before any man, or spend her time among married women” (NRSV; compare NABRE)—possibly because such company could lead to gossip. Just as a moth feeds on clothing, a woman may learn wickedness from other women. In a modern context, the principle that “bad company ruins good morals” still holds true (1 Cor 15:33), although this advice does not imply avoiding fellowship with other godly women.

[42:14]

Ben Sira concludes this section with a statement that sounds extreme in the RSV-2CE but is somewhat milder in the Greek. Does he truly consider the wickedness of a man to be better than a woman who does good? It is possible that he means a woman who only appears to do good, or “does pleasing things” with an intention to seduce. A closer reading of the second half of the verse confirms this interpretation; while the RSV-2CE (and it is a woman who brings shame and disgrace) sounds resolutely misogynistic, the ESV-CE likely captures the author’s intention and meaning in the Greek text more accurately: “and a shameful woman brings disgrace.” In other words, “the harm a man can cause is preferable to a woman who feigns to do good and a woman who brings shame to the point of reproach.”
Alternatively, the NABRE (following the Hebrew) may better convey the sense of this difficult verse as referring to the parents of a rebellious daughter: “Better a man’s harshness than a woman’s indulgence, a frightened daughter than any disgrace.” In other words, it may be preferable for a rebellious daughter to be raised by a strict father rather than an overly indulgent mother, as the daughter needs strong guidance, clear boundaries, and firm discipline. It is better that she learns good behavior, even if motivated by fear of punishment, than to learn “the hard way” through behavior that could disgrace the whole family.

¹⁵I will now call to mind the works of the Lord,
and will declare what I have seen.
By the words of the Lord his works are done,
and in his will, justice is carried out.
¹⁶The sun looks down on everything with its light,
and the work of the Lord is full of his glory.
¹⁷The Lord has not enabled his holy ones
to recount all his marvelous works,
which the Lord the Almighty has established
that the universe may stand firm in his glory.
¹⁸He searches out the abyss, and the hearts of men,
and considers their crafty devices.
For the Most High knows all that may be known,
and he looks into the signs of the age.
¹⁹He declares what has been and what is to be,
and he reveals the tracks of hidden things.
²⁰No thought escapes him,
and not one word is hidden from him.
²¹He has ordained the splendors of his wisdom,
and he is from everlasting and to everlasting.
Nothing can be added or taken away,
and he needs no one to be his counselor.
²²How greatly to be desired are all his works,
and how sparkling they are to see!
²³All these things live and remain for ever
for every need, and are all obedient.
²⁴All things are twofold, one opposite the other,

and he has made nothing incomplete.
²⁵One confirms the good things of the other,
and who can have enough of beholding his glory?

^43:1The pride of the heavenly heights is the clear firmament,
the appearance of heaven in a spectacle of glory.
²The sun, when it appears, making proclamation as it goes forth,
is a marvelous instrument, the work of the Most High.
³At noon it parches the land;
and who can withstand its burning heat?
⁴A man tending a furnace works in burning heat,
but the sun burns the mountains three times as much;
it breathes out fiery vapors,
and with bright beams it blinds the eyes.
⁵Great is the Lord who made it;
and at his command it hastens on its course.

⁶He made the moon also, to serve in its season
to mark the times and to be an everlasting sign.
⁷From the moon comes the sign for feast days,
a light that wanes when it has reached the full.
⁸The month is named for the moon,
increasing marvelously in its phases,
an instrument of the hosts on high
shining forth in the firmament of heaven.

⁹The glory of the stars is the beauty of heaven,
a gleaming array in the heights of the Lord.
¹⁰At the command of the Holy One they stand as ordered,
they never relax in their watches.
¹¹Look upon the rainbow, and praise him who made it,
exceedingly beautiful in its brightness.
¹²It encircles the heaven with its glorious arc;
the hands of the Most High have stretched it out.
OT: Gen 1; Pss 19:1–6; 33:6–9; 139:1–18; Wis 9:1; Jer 31:35–36
NT: John 1:1–3; Rom 1:20; Heb 4:13
Catechism: the mystery of creation, 295–301

[42:15–17]

Ben Sira has concluded his teachings on practical wisdom. He now launches into a hymn praising the works of the Lord in the natural world (see Ps 77:12). The hymn references the Genesis creation account and serves as a prelude to the hymn on the ancestors of Israel that follows. The first part praises God’s omnipotence and omniscience as revealed in his work of creation (Sir 42:15–25). By the creative power of his words (Greek logos), the Lord fashioned the universe (Gen 1; Ps 33:6; Wis 9:1; John 1:1–3); in his will, justice is carried out in the world, revealing his own justice and goodness. As the sun illuminates everything with its radiant light, the Lord’s work in creation reveals his glory to all living beings (Ps 19:1–6). His creation is so magnificent that even his holy ones—the angels (Job 15:15; Ps 89:7; Dan 8:13)—lack the power to recount all his marvelous works, which God made so that the universe may stand firm in his glory and continually reveal his greatness (Sir 18:4–7; 43:27–31).

[42:18–19]

While the universe remains impenetrable to the angelic or human mind, nothing escapes the mind of God, who searches out the abyss (the mysterious, subterranean “deep,” 1:3; 24:5; Gen 1:2; Ps 33:7), as well as the hearts of men (their innermost thoughts, Ps 139:1–18; Prov 15:11; Heb 4:13), and considers their crafty devices or innermost secrets. For the Most High in his omniscience knows everything, and he looks into the signs of the age—or, following the Hebrew, “sees from of old the things that are to come” (NRSV, NABRE). He discloses what has been and what is to be, for both the past and the future are eternally present to him, and reveals the traces of hidden things, exposing the evidence of things unseen (Heb 11:1).

[42:20–21] God’s knowledge and understanding are limitless: no human thought or word is hidden from him. He perfectly arranged the splendors of his wisdom in the created world, and he is unchanging, remaining the same forever. Nothing can be added or taken away from his perfect nature or his works (18:6; Eccles 3:14), and in his infinite wisdom he does not need the assistance of any counselor to govern the universe (Isa 40:13–14; Rom 11:34).

[42:22–23]

The first part of the hymn concludes by praising the beauty and splendor of creation. The Lord’s works are beautiful and greatly to be desired because they reflect his infinite goodness (Rom 1:20), as well as being sparkling and dazzling to the eye—a joy to behold. All elements of creation live and remain for ever—not that they are eternal, but that their laws are firmly established for every need, each fulfilling a specific role and remaining perfectly obedient to God’s eternal purpose and design (Sir 39:21).

[42:24–25]

The harmony of creation is such that all things are twofold or exist in pairs, with one opposite the other, such as day and night, light and darkness, hot and cold (33:15). He has made nothing incomplete, lacking, or superfluous, for everything in creation serves a specific purpose. Every creature confirms and supplements the virtues and excellence of the other, and no one can have enough of beholding his glory, for it is infinitely beautiful.

[43:1]

The second part of the hymn, echoing Genesis, begins by praising the firmament and the sun (43:1–5), the moon (43:6–8), the stars, and the rainbow (43:9–12). The first witness to God’s glory is the clear firmament (Gen 1:6–8; Ps 19:1), which reveals heaven in a glorious sight.

[43:2–5]

The personified sun announces each new day as it goes forth (Ps 19:4–6), serving as a marvelous instrument made by the Most High. Its power is such that at noon it parches the land (Hebrew: “it causes the world to boil”) with a burning heat that no human can withstand. Like a blazing furnace it scorches the mountains, breathes out fiery vapors (Hebrew: “its fiery tongue consumes the world”), and with its bright rays it blinds the eyes that dare to gaze at it. Humanity’s helplessness before the sun serves as a permanent reminder of the infinite power of the Lord who made it and sends it on its course daily across the sky (Ps 19:5–6).

[43:6–7]

In his infinite wisdom, God made the moon also: even more than the sun, it plays an essential role in Judaism (which follows a hybrid solar/lunar calendar) to mark the times and seasons (Gen 1:14; Ps 104:19) and to be an everlasting sign of God’s glory as long as the world endures (Pss 72:5; 89:37; Jer 31:35–36). The moon determines the religious feast days of Israel’s liturgical calendar (Lev 23; Num 28:11), for it is a light that wanes after it completes its course and reaches the full moon. To this day the Jewish calendar is primarily lunar, with each month beginning on the new moon.

[43:8]

The month is named after the moon: the Hebrew word khodesh means both “month” and “new moon,” deriving from the word khadash (“new”). This explains the pun in the Hebrew text: “month by month [khodesh] it renews itself [mitkhadash],” increasing marvelously in its phases as it waxes fuller every night until it becomes a full moon. It is an instrument or beacon leading the hosts on high—the army of stars—to shine forth in the firmament of heaven.

[43:9–10]

The glory of the stars reveals the beauty of heaven, which itself reflects God’s own beauty. The stars are a gleaming array and shining ornament in the heights of the Lord (the sky). Like all other created beings, they exist to accomplish God’s purpose (39:16–34; 42:23; Ps 119:91): at the Lord’s command, the stars stand in their ordered positions; like soldiers standing guard at their post, they never relax in their watches (compare Bar 3:34), bearing witness to God’s infinite power.

The Rainbow: Sign of Covenant and Judgment
Rabanus Maurus explains that the rainbow not only recalls the past judgment of the flood but also announces a future judgment by fire (2 Pet 3:3–12):

God almighty set the rainbow as a sign between himself and humanity,
indicating that he would never again destroy the world with a flood.
And this is why the rainbow has the color of both water and fire—
in part light blue and in part red—so that it might testify to both
judgments, to the one that is to come and to the one that has already
taken place, since the world will be burned by fire and was once
destroyed by the waters of the flood.Rabanus Maurus, On Ecclesiasticus 9.7 (Voicu, Apocrypha, 381).

[43:11–12]

The extraordinary beauty of the rainbow calls all people to praise the Lord who made it (50:7; Ezek 1:28). As it encircles the heaven with its glorious arc, it reminds humankind that the hands of the Almighty have stretched it out like a bowstring, as it were, to be the sign of his covenant with humanity after the flood (Gen 9:12–17).

¹³By his command he sends the driving snow
and speeds the lightning of his judgment.
¹⁴Therefore the storehouses are opened,
and the clouds fly forth like birds.

¹⁵In his majesty he amasses the clouds,
and the hailstones are broken in pieces.
¹⁶At his appearing the mountains are shaken;
at his will the south wind blows.
¹⁷The voice of his thunder rebukes the earth;
so do the tempest from the north and the whirlwind.
He scatters the snow like birds flying down,
and its descent is like locusts alighting.
¹⁸The eye marvels at the beauty of its whiteness,
and the mind is amazed at its falling.
¹⁹He pours the hoarfrost upon the earth like salt,
and when it freezes, it becomes pointed thorns.
²⁰The cold north wind blows,
and ice freezes over the water;
it rests upon every pool of water,
and the water puts it on like a breastplate.
²¹He consumes the mountains and burns up the wilderness,
and withers the tender grass like fire.
²²A mist quickly heals all things;
when the dew appears, it refreshes from the heat.

²³By his counsel he stilled the great deep
and planted islands in it.
²⁴Those who sail the sea tell of its dangers,
and we marvel at what we hear.
²⁵For in it are strange and marvelous works,
all kinds of living things, and huge creatures of the sea.
²⁶Because of him his messenger finds the way,
and by his word all things hold together.

²⁷Though we speak much we cannot reach the end,
and the sum of our words is: “He is the all.”
²⁸Where shall we find strength to praise him?
For he is greater than all his works.
²⁹Terrible is the Lord and very great,
and marvelous is his power.
³⁰When you praise the Lord, exalt him as much as you can;
for he will surpass even that.
When you exalt him, put forth all your strength,
and do not grow weary, for you cannot praise him enough.
³¹Who has seen him and can describe him?
Or who can extol him as he is?
³²Many things greater than these lie hidden,
for we have seen but few of his works.
³³For the Lord has made all things,
and to the godly he has granted wisdom.

OT: Job 36:30–33; 41:1–34; Pss 29; 107:23–30; 147:15–18; 148:8
NT: Matt 24:27; Acts 17:28; Rom 1:20
Catechism: God’s transcendence, 300, 2129; praise, 2639–43

[43:13–15]

Ben Sira turns from the astral bodies to meteorological phenomena that also fulfill God’s purposes (43:13–26). The terrifying image of the storm foreshadows God’s future judgment upon the world (Ps 29). By his command he speedily sends forth the driving snow—rare but not unheard of in Israel (Pss 147:15–18; 148:8)—and the lightning of his judgment—a common biblical metaphor (Job 36:30–33; Matt 24:27; Rev 8:5). It is as if God had storehouses of weather systems that he can open at will to release the clouds, which fly forth like birds (Deut 28:12; Job 38:22–23; Jer 10:13). In his majesty and power he amasses (literally, “strengthens”) the clouds, gathering them for a storm, and the hailstones are broken in pieces, as if chipped from a massive piece of ice in the heavens.

[43:16–18]

When the Lord appears, the mountains tremble as if shaken by a mighty earthquake (see Exod 19:18; Judg 5:5; Ps 68:8), and at his command the hot and dry south wind blows (Ps 78:26) upon the land. When he speaks, thunder rebukes the earth in yet another manifestation of his power (Ps 29:3; Isa 29:6), and he unleashes the violent tempest from the north and the whirlwind of divine judgment (Isa 40:24; Jer 23:19). Yet after his fury has passed, the Lord serenely scatters the snow like birds flying down toward the ground, covering it like locusts alighting. The image shifts to one of calm, as the eye marvels at the beauty of the snow’s whiteness, and the mind is amazed at its quiet falling.

[43:19–20]

The cold of winter is another manifestation of God’s power (Ps 147:16–18; Prov 25:13). He pours the hoarfrost (frozen dew) upon the earth like a sprinkling of white salt, and when it freezes, it becomes icicles resembling sharp, pointed thorns. In some parts of Israel, the cold north wind blows, causing a layer of ice to form over the water, which Ben Sira personifies as a soldier donning this protective layer of ice like a breastplate.

[43:21–22]

Eventually, the cold of winter gives way to the heat of summer, which can cause devastating droughts across Israel: the Lord consumes the mountains and burns up the wilderness in the Negeb to the south, and withers the tender grass like fire even in the greener Galilee to the north, due to the intense heat and lack of rain from April to October. Thankfully, a soothing mist provides much-needed moisture and quickly heals all things; when the dew appears, like a doctor providing relief to a sick patient it refreshes the land from the heat (compare Deut 33:28; Ps 133:3; Prov 19:12).

[43:23–25]

By the Lord’s counsel he stilled the great deep or “abyss” (Hebrew tehom), the unsearchable depths of the oceans unleashed during the flood and personified as a monster to be subdued (16:18; 42:18; Gen 1:2; 7:11; 8:2), and he planted islands in the sea. Although there are many tales about the dangers of sailing the sea that cause listeners to marvel, the Lord demonstrates his infinite power by ruling over it (Ps 107:23–30; Mark 4:39). The power of the sea gave it a mysterious aura among the ancients, who believed it contained strange and marvelous creatures, all kinds of living things, and huge creatures such as the mythical sea monster called Rahab or Leviathan, symbols of the forces of evil (Job 41; Isa 27:1; 51:9).

[43:26]

As he concludes his survey of God’s great works in creation (43:1–25), Ben Sira asserts that every force of nature is God’s messenger, an emissary that always finds the way of doing his will as commanded by his word, which holds all creation together.

[43:27–28]

The last part of the poem shifts the focus back to God, who is worthy of praise because of his power revealed in creation. While there is much to say about him—and there will always be more—we cannot reach the end, for our words can never fully capture his power and wisdom. Thus, the sum of our words is: “He is the all”—a saying reminiscent of Greek philosophy asserting that God is present in every aspect of the created world (see Acts 17:28). Confronted by God’s infinite splendor, people can never summon the strength to praise him adequately, for while he is present within creation, he also transcends it, being infinitely greater than all his works (Ps 145:3; Catechism 300). God must not be mistaken for creation itself (the error of pantheism; see Wis 13:1–5; Rom 1:20); rather, he is the “absolutely transcendent God who revealed himself to Israel” (Catechism 2129).

[43:29–30]

Though aware of the limitations of human speech, Ben Sira breaks out in praise: Terrible is the Lord—that is, awe-inspiring and fearsome—and very great (Ps 96:4), and marvelous is his power manifested in creation. Despite the inadequacy of human words to praise the Lord, we are called to exalt him as much as is humanly possible, even though he will surpass even that. Every person can choose to exalt him with all their strength (Deut 6:5) and not grow weary. The contemplation of God’s power in creation should remind every wise person that we cannot praise him enough. It is an invitation to break forth in an unending song of praise (Isa 40:28–31).

[43:31–33]

With rhetorical questions, Ben Sira further emphasizes the limited human capacity to know God: no one has seen him or can adequately describe him or extol him as he is (compare Ps 106:2). Many more, greater mysteries of God’s creation lie hidden from sight, for only a few of his works have been revealed to human beings (Sir 16:21; Job 26:14). Indeed, the Lord has made all things that exist; yet despite the limitations of the human intellect, to the godly who fear him he has granted wisdom to uncover some of these mysteries.

Ben Sira’s hymn is a powerful reminder that praise should be a normal part of the Christian life. Though prayer naturally includes offering petitions to God and interceding for others, it is lacking if it becomes merely a litany of requests. A rich life of prayer is filled with thanksgiving and praise. While thanksgiving acknowledges God for the good things he has done, praise “lauds God for his own sake and gives him glory, quite beyond what he does, but simply because HE IS” (Catechism 2639).

God created us for “the praise of his glory” (Eph 1:12, 14; see also 1:6). Of course, he does not need our praise, for he is the fullness of being and of every perfection (Catechism 213). Why, then, does the Lord call for praise? He delights in it because praise “shares in the blessed happiness of the pure of heart who love God in faith before seeing him in glory” (Catechism 2639). When we praise the Lord, we testify that in Christ, through the Holy Spirit, we are children of God. Thus, we are called to praise God not only to recognize our identity but also to experience true joy. Praise is vital because it embraces other forms of prayer and carries them toward God, who is both the source and goal of prayer. It is no surprise that St. Paul exhorts the early Christians to “[address] one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart” (Eph 5:19; compare Col 3:16).

What words should we use to praise God? The book of Psalms is an excellent place to start. The Psalter is a treasury of prayers encompassing hymns, petitions, lamentations, and thanksgiving—yet it is always sustained by praise. It is fitting that the Hebrew title of the Psalter is Tehillim, meaning “the praises,” and that one of the most well-known Hebrew words, hallelujah, means “praise the Lord” (Catechism 2588–89).
As seen in the book of Revelation, the great assembly of the redeemed in heaven will forever sing the praise and glory of him who sits on the throne, and of the Lamb (Rev 19:1–8; Catechism 2642). This eternal reality makes it all the more vital that we learn to offer God our praise in this life: “Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name” (Heb 13:15). Readers may wish to include in their sacrifice of praise this and other prayers of Ben Sira (Sir 22:27–23:6; 36:1–17; 51:1–12).