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Sirach praises the wealthy person who resists greed, describing this as rare and worthy of honor. The Christian theologian Ambrose of Milan quotes this passage, showing how he used Sirach as an authoritative source for teaching.
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2500 BCE
1000+ CE
Sirach 31:9
Ben Sira, Ecclesiasticus
Deuterocanon
7 It is a stumbling block to those who sacrifice to it. Every fool will be taken by it. 8 Blessed is the rich person who is found blameless, and who doesn’t go after gold. 9 Who is he, that we may call him blessed? For he has done wonderful things among his people. 10 Who has been tried by it, and found perfect? Then let him boast. Who has had the power to transgress, and has not transgressed? And to do evil, and has not done it? 11 His prosperity will be made sure. The congregation will proclaim his alms.
Date: 195–180 BCE (based on scholarly estimates)
Early Christian
66 Prudence, therefore, works through all things, she has fellowship with all that is good. For how can she give good advice unless she have justice too, so that she may clothe herself in consistency, not fear death, be held back by no alarm, no fear, nor think it right to be turned aside from the truth by any flattery, nor shun exile, knowing that the world is the fatherland of the wise man. She fears not want, for she knows that nothing is wanting to the wise man, since the whole world of riches is his. What is greater than the man that knows not how to be excited at the thought of money, and has a contempt for riches, and looks down as from some lofty vantage-ground on the desires of men? Men think that one who acts thus is more than man: Who is this, it says, and we will praise him. For wonderful things has he done in his life. Surely he ought to be admired who despises riches, seeing that most place them even before their own safety.
Date: 390–395 CE (based on scholarly estimates)
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Notes and References
"... The Book of Ecclesiasticus [Sirach] has been honored still more highly among the Christians, being cited in the Epistle of James (Edersheim, in Wace, 'Apocrypha,' p. 21), the Didache (4:5), and the Epistle of Barnabas (19:9), while Clement of Alexandria and Origen quote from it repeatedly, as from a γραφή, or holy book. In the Western Church, Cyprian frequently appeals to it in his 'Testimonia,' as does Ambrose in the greater number of his writings. In like manner the Catalogue of Cheltenham, Damasus I., the Councils of Hippo (393) and Carthage (397), Pope Innocent I., the second Council of Carthage (419), and Augustine all regard it as a canonical book. This is contrary, however, to the opinions of the Council of Laodicea, of Jerome, and of Rufinus of Aquileia, which authorities rank it among the ecclesiastical books. It was finally declared canonical by the Council of Trent; and the favor with which the Church has always regarded it has preserved it in its entirety. ..."
Crawford Howell Toy, The Wisdom of Jesus the Son of Sirach (Jewish Encyclopedia, 2021), 1–10.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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