Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
In the last verse of the preceding chapter he stated three things: first, that correction should not be made in anger; second, that there is a judgment that is not proven to be good; third, that there is a silent man who is prudent. These three things he pursues here in order: the first, in verse 1; the second, in verses 2 and 3; the third, in verse 5. From there he proceeds to treat of the vices and virtues of the tongue. Therefore, in verse 9 and following, he treats of the foolish speeches of fools as well as their gifts, and contrasts them with the wise sayings and deeds of the wise. Finally, in verse 23, he treats of excessive and harmful bashfulness, the disgrace of lying, wisdom that advances and elevates itself by pleasing the great, and therefore he forbids gifts and presents in judgment.
Vulgate Text: Ecclesiasticus 20:1-33
1. How good it is to correct rather than to be angry, and not to hinder him who confesses in prayer! 2. The lust of a eunuch will deflower a maiden: 3. so is he who by force makes an unjust judgment. 4. How good it is for the corrected one to show repentance! For thus you will escape voluntary sin. 5. There is one who is silent and is found to be wise: and there is one who is hateful, who is bold in speaking. 6. There is one who is silent, not having the sense of speech: and there is one who is silent, knowing the fitting time. 7. A wise man will be silent until the right time: but the frivolous and imprudent will not observe the proper time. 8. He who uses many words will hurt his own soul: and he who unjustly assumes power for himself will be hated. 9. There is prosperity in evil things for an undisciplined man, and there is a gain that turns to loss. 10. There is a gift that is not useful: and there is a gift whose repayment is double. 11. There is a humiliation on account of glory: and there is one who from humility will lift up his head. 12. There is one who redeems many things at a small price, and who pays them back sevenfold. 13. A wise man in words makes himself lovable: but the favors of fools are poured out in vain. 14. The gift of a fool will not profit you: for his eyes are sevenfold; 15. he will give little and reproach much: and the opening of his mouth is an inflammation. 16. Today someone lends and tomorrow demands it back: such a man is hateful. 17. A fool will have no friend, and there will be no gratitude for his benefits. 18. For those who eat his bread are of a false tongue. How often and how many will ridicule him? 19. For he does not distribute what he ought to have with a right sense, and likewise what he ought not to have. 20. The slip of a false tongue is like one falling on a pavement: so the fall of the wicked will come speedily. 21. A graceless man is like a vain tale, and will be continually in the mouth of the undisciplined. 22. A parable from the mouth of a fool will be rejected: for he does not speak it in its proper time. 23. There is one who is kept from sinning by poverty, and in his rest he will be stung. 24. There is one who will lose his soul out of bashfulness, and will lose it on account of an imprudent person: and by respect of persons he will destroy himself. 25. There is one who out of bashfulness promises to a friend, and has gained him as an enemy for nothing. 26. A wicked reproach in a man is lying, and it will be continually in the mouth of the undisciplined. 27. A thief is better than the habitual liar: but both will inherit destruction. 28. The ways of liars are without honor: and their shame is with them without ceasing. 29. A wise man in words will advance himself, and a prudent man will please the great. 30. He who tills his land will raise up a heap of grain: and he who works justice will himself be exalted: he who pleases the great will escape iniquity. 31. Presents and gifts blind the eyes of judges, and like a muzzle on the mouth turn aside their corrections. 32. Wisdom hidden and treasure unseen: what profit is there in either? 33. Better is he who hides his foolishness than a man who hides his wisdom.
First Part of the Chapter
Verse 1: How good it is to correct rather than to be angry
1. HOW GOOD IT IS TO CORRECT RATHER THAN TO BE ANGRY, AND NOT TO HINDER HIM WHO CONFESSES IN PRAYER! — He continues the subject of correction, which he began in verse 13 of the preceding chapter and resumed at its last verse, where he said that an angry person should not correct, but be silent. Hence here he infers that it is better to correct prudently and gently the one who has offended you or others, than to be angry at him; for thus the corrected person will acknowledge and confess his fault, and so will make satisfaction to the offended party, and will reconcile him to himself by confession of guilt and petition for pardon. He says therefore: "How good," etc., as if to say: O how much better it is to correct a neighbor sinning against oneself or against others, than to be angry at him secretly, and thus consequently not to hinder him who confesses his sins in prayer, but rather to lead him to this by correcting! For it is a litotes, because less is said and more is meant: namely, by "not to hinder" is meant to lead and impel. For he who out of charity gently corrects a sinner impels him to confess his sin in prayer, that is, in the confession of guilt and the entreaty of pardon, whether it be made to the offended man or to God.
Verses 2 and 3: The lust of a eunuch will deflower a maiden
2 and 3. THE LUST OF A EUNUCH WILL DEFLOWER A MAIDEN: SO IS HE WHO BY FORCE MAKES AN UNJUST JUDGMENT. — This is the second point from the last verse of the preceding chapter: there is a judgment that is not proven to be good. He illustrates with a vivid comparison: just as a eunuch, impotent and incapable, yet through burning lust uses violence to deflower a maiden, so the angry man who by force and violence executes unjust judgment perverts justice. For the angry judge, though he lacks the power of reason and equity (being impotent in judgment like a eunuch), nevertheless through the violence of his rage forces through a judgment that is unjust and harmful.
Verse 4: How good it is for the corrected to show repentance
4. HOW GOOD IT IS FOR THE CORRECTED ONE TO SHOW REPENTANCE! FOR THUS YOU WILL ESCAPE VOLUNTARY SIN. — He commends the fruit of gentle correction: when one who has been corrected manifests repentance, he thereby escapes voluntary sin. For he who acknowledges his fault and repents will not deliberately commit it again; but he who is never corrected, or who is corrected only with anger and violence, will persist in sin and add sin to sin.
Verses 5 and 6: There is one who is silent and is found wise
5 and 6. THERE IS ONE WHO IS SILENT AND IS FOUND WISE: AND THERE IS ONE WHO IS HATEFUL, WHO IS BOLD IN SPEAKING. THERE IS ONE WHO IS SILENT, NOT HAVING THE SENSE OF SPEECH: AND THERE IS ONE WHO IS SILENT, KNOWING THE FITTING TIME. — This is the third point from the last verse of the preceding chapter: there is one who is silent and he is wise. He now distinguishes a twofold silence: one is that of the foolish man who is silent because he has nothing to say, lacking the sense of speech; the other is that of the wise man who is silent because he knows the fitting time, and reserves his speech for when it will be useful. Similarly, there is a twofold boldness of speech: one that is hateful, belonging to the man who speaks rashly, out of turn, and immoderately; the other that is praiseworthy, belonging to the man who speaks at the right time with wisdom and discretion.
Verse 7: A wise man will be silent until the right time
7. A WISE MAN WILL BE SILENT UNTIL THE RIGHT TIME: BUT THE FRIVOLOUS AND IMPRUDENT WILL NOT OBSERVE THE PROPER TIME. — The wise man knows when to speak and when to be silent: he waits for the opportune moment, and then speaks with weight and authority. But the frivolous and imprudent man babbles at all times without discrimination, and therefore his words carry no weight and produce no fruit. As Ecclesiastes 3:7 says: "There is a time to keep silence, and a time to speak."
Verse 8: He who uses many words will hurt his soul
8. HE WHO USES MANY WORDS WILL HURT HIS OWN SOUL: AND HE WHO UNJUSTLY ASSUMES POWER FOR HIMSELF WILL BE HATED. — Of this boldness of speech he enumerates two kinds: the first is when someone uses many words — this person will make his soul abominable both to God and to men. The second kind is when someone unjustly assumes power for himself, namely when someone proudly arrogates to himself preeminence and authority over others who are not subject to him, so as to wish to dominate them by speaking, teaching, and commanding. For such a person will be hated for his pride, injustice, and tyranny. Such persons are often verbose and loquacious, wanting to speak alone and giving others no turn to interject, as though they alone are wise and wish to teach everyone.
The reasons are: first, because nothing is so fluid and unstable as the tongue and speech. Therefore from multiplied necessary words one slips to superfluous ones, from useful to idle, from true to false, from benevolent to malevolent, from gentle to wrathful and quarrelsome. Second, "because in much speaking the speech that goes forth is by no means weighed: hence it slips imprudently," says St. Ambrose. Third, because in much speaking the mind is scattered among various things, by which it is enticed and corrupted. St. Gregory says: "The human mind, like water, when enclosed, is gathered upward; but when released it perishes, because it pours itself uselessly through low places." Fourth, because much speaking lays the soul open to the enemy's attacks, since it has not the wall of silence. "Like a city open and without the circuit of walls, so is a man who cannot restrain his spirit in speaking." Fifth, because much speaking extinguishes compunction and devotion, as St. Dorotheus teaches: "Abstain from much speaking; for this extinguishes the rational and heavenly thoughts that come to the heart."
Verses 9 and 10: There is prosperity in evil things for an undisciplined man
9 and 10. THERE IS PROSPERITY IN EVIL THINGS FOR AN UNDISCIPLINED MAN, AND THERE IS A GAIN THAT TURNS TO LOSS. THERE IS A GIFT THAT IS NOT USEFUL: AND THERE IS A GIFT WHOSE REPAYMENT IS DOUBLE. — There is sometimes a prosperity that appears good to an undisciplined man, but it is a prosperity in evil things, that is, it leads to greater evils. And there is a gain that seems profitable, but turns out to be a loss. Similarly, there is a gift that is not useful to the one who receives it, because it comes with strings attached, with reproach, or with evil intent; and there is a gift whose repayment is double, because the giver gave with a generous heart and the receiver repays with gratitude and love.
Verse 11: There is a humiliation on account of glory
11. THERE IS A HUMILIATION ON ACCOUNT OF GLORY: AND THERE IS ONE WHO FROM HUMILITY WILL LIFT UP HIS HEAD. — Sometimes a man is humbled, and this humiliation turns to his glory, because through it he gains the praise and esteem of others. And there is one who through genuine humility is exalted, according to that saying of Christ: "He who humbles himself shall be exalted" (Luke 14:11). This is verified both in the temporal and spiritual order: the humble man wins friends, favor, and advancement, while the proud man is brought low.
Verse 12: There is one who redeems many things at a small price
12. THERE IS ONE WHO REDEEMS MANY THINGS AT A SMALL PRICE, AND WHO PAYS THEM BACK SEVENFOLD. — There is one who by a small expenditure or favor acquires many great goods, but who ultimately must repay them sevenfold, that is, with great interest and at great cost. This applies both to worldly transactions where a seemingly cheap bargain turns out to be expensive, and to spiritual matters where one who receives God's gifts lightly incurs a great debt of gratitude and obligation.
Second Part of the Chapter: Discriminating the Words, Deeds, and Gifts of Fools and the Wise
Verse 13: A wise man makes himself lovable by his words
13. A WISE MAN IN WORDS MAKES HIMSELF LOVABLE: BUT THE FAVORS OF FOOLS ARE POURED OUT IN VAIN. — The wise man, by speaking aptly, graciously, and at the right time, wins the love and esteem of all. But the favors and gifts of fools, because they are given without discretion, without grace, and at the wrong time, are wasted and gain nothing — neither gratitude nor friendship.
Verses 14 and 15: The gift of a fool will not profit you
14 and 15. THE GIFT OF A FOOL WILL NOT PROFIT YOU: FOR HIS EYES ARE SEVENFOLD; HE WILL GIVE LITTLE AND REPROACH MUCH: AND THE OPENING OF HIS MOUTH IS AN INFLAMMATION. — The fool's gift is unprofitable because he gives with "sevenfold eyes," that is, with many calculations and expectations of return. He gives little but reproaches much, reminding the recipient constantly of his gift and expecting far more in return. The opening of his mouth is an inflammation — that is, whenever he opens his mouth about his gift, he inflames resentment, anger, and quarrels, because his reproaches and demands kindle strife.
Verse 16: Today someone lends and tomorrow demands back
16. TODAY SOMEONE LENDS AND TOMORROW DEMANDS IT BACK: SUCH A MAN IS HATEFUL. — He describes the fool who gives or lends today, but tomorrow demands it back with urgency and reproach. Such a person is hateful to all, because he gives not from generosity but from self-interest, and his gift is no gift at all but a trap and a burden.
Verses 17 and 18: A fool will have no friend
17 and 18. A FOOL WILL HAVE NO FRIEND, AND THERE WILL BE NO GRATITUDE FOR HIS BENEFITS. FOR THOSE WHO EAT HIS BREAD ARE OF A FALSE TONGUE. HOW OFTEN AND HOW MANY WILL RIDICULE HIM? — Because the fool gives ungraciously and with constant reproach, he will have no true friend. Those who eat his bread — that is, who accept his gifts — do so with false tongues, praising him to his face but mocking him behind his back. How often and how many will ridicule him! For men despise one who gives foolishly and then demands gratitude.
Verse 19: He does not distribute what he ought with right sense
19. FOR HE DOES NOT DISTRIBUTE WHAT HE OUGHT TO HAVE WITH A RIGHT SENSE, AND LIKEWISE WHAT HE OUGHT NOT TO HAVE. — The fool lacks discretion in giving: he does not distribute what should be given with right judgment, nor does he withhold what should not be given. He gives to the wrong people, at the wrong time, and in the wrong manner, and withholds from those who deserve.
Verse 20: The slip of a false tongue
20. THE SLIP OF A FALSE TONGUE IS LIKE ONE FALLING ON A PAVEMENT: SO THE FALL OF THE WICKED WILL COME SPEEDILY. — Just as one who falls on a hard pavement falls suddenly and is hurt severely, so the slip of a false tongue brings swift and severe ruin. The liar's fall comes quickly and unexpectedly, because lies are slippery and cannot be sustained; one lie requires another, and the whole edifice of falsehood collapses suddenly.
Verse 21: A graceless man is like a vain tale
21. A GRACELESS MAN IS LIKE A VAIN TALE, AND WILL BE CONTINUALLY IN THE MOUTH OF THE UNDISCIPLINED. — A man without grace, that is, without charm, tact, and propriety, is like a stale and pointless story that people repeat without profit. Such a man becomes the constant butt of jokes and gossip among the undisciplined, who repeat his foolish words and deeds for entertainment.
Verse 22: A parable from the mouth of a fool will be rejected
22. A PARABLE FROM THE MOUTH OF A FOOL WILL BE REJECTED: FOR HE DOES NOT SPEAK IT IN ITS PROPER TIME. — Even a wise saying, when spoken by a fool at the wrong time, loses all its force and is rejected. Timing is essential to the effectiveness of speech: the same truth that edifies when spoken opportunely offends or falls flat when spoken inopportunely. The fool, lacking the sense of the right moment, wastes even good sayings by misplacing them.
Third Part of the Chapter: On Harmful Shame, the Disgrace of Lying, and the Wise Man Who Advances Himself
Verses 23 and 24: There is one who is kept from sinning by poverty
23 and 24. THERE IS ONE WHO IS KEPT FROM SINNING BY POVERTY, AND IN HIS REST HE WILL BE STUNG. THERE IS ONE WHO WILL LOSE HIS SOUL OUT OF BASHFULNESS, AND WILL LOSE IT ON ACCOUNT OF AN IMPRUDENT PERSON: AND BY RESPECT OF PERSONS HE WILL DESTROY HIMSELF. — There is one who does not sin, not from virtue, but only because poverty prevents him; in his rest, that is, when he has leisure and opportunity, he will be stung by desire and will sin. Such a man has no merit for his abstinence, because it was compelled, not chosen. And there is one who loses his soul out of excessive shame — who, because he is too bashful to refuse an imprudent request, or too deferential to a person of rank, consents to sin. By respect of persons he will destroy himself, because he fears the face of man more than the face of God.
Verse 25: There is one who out of shame promises to a friend
25. THERE IS ONE WHO OUT OF BASHFULNESS PROMISES TO A FRIEND, AND HAS GAINED HIM AS AN ENEMY FOR NOTHING. — There is one who, out of excessive shame and inability to refuse, makes promises to a friend that he cannot keep. When he fails to fulfill those promises, the friend turns into an enemy. Thus his shame, far from winning friendship, has created enmity for nothing — he has gained an enemy gratuitously by promising what he could not deliver.
Verses 26 and 27: A wicked reproach in a man is lying
26 and 27. A WICKED REPROACH IN A MAN IS LYING, AND IT WILL BE CONTINUALLY IN THE MOUTH OF THE UNDISCIPLINED. A THIEF IS BETTER THAN THE HABITUAL LIAR: BUT BOTH WILL INHERIT DESTRUCTION. — Lying is a wicked reproach, that is, a foul stain and disgrace upon a man. The undisciplined are constantly lying, for lying is their habitual speech. A thief is better than a habitual liar, because the thief steals goods but the liar steals truth, reputation, and trust — and truth is more precious than goods. Nevertheless, both will inherit destruction, for both are enemies of human society and of God, who is Truth itself.
Verse 28: The ways of liars are without honor
28. THE WAYS OF LIARS ARE WITHOUT HONOR: AND THEIR SHAME IS WITH THEM WITHOUT CEASING. — The habits and ways of liars are devoid of honor, because no one trusts or respects a known liar. Their shame accompanies them always, because even when they speak the truth, they are not believed, and the stain of their dishonesty clings to them perpetually.
Verses 29 and 30: A wise man will advance himself by his words
29 and 30. A WISE MAN IN WORDS WILL ADVANCE HIMSELF, AND A PRUDENT MAN WILL PLEASE THE GREAT. HE WHO TILLS HIS LAND WILL RAISE UP A HEAP OF GRAIN: AND HE WHO WORKS JUSTICE WILL HIMSELF BE EXALTED: HE WHO PLEASES THE GREAT WILL ESCAPE INIQUITY. — To this verse the Greeks prefix this title: Words of Proverbs. For Sirach imitates Solomon, who in chapter 10:7 and elsewhere prefixes the same title to his proverbs. He contrasts the foolish liar with the truthful wise man, who by his true and prudent speech advances himself so as to please the great, and is exalted by them to honors and governance — as happened to Joseph, Daniel, Mordecai, Ezra, Nehemiah, and others. "Will advance" means "will lead forward" — namely, further to greater honors and dignities. He adds the manner and cause of advancing oneself: "A prudent man will please the great," who, having recognized his wisdom, will certainly promote him and place him at the helm of the commonwealth.
Just as a farmer, diligently cultivating the earth, gathers a great harvest and raises a high heap of crops: so he who cultivates his soul through the just works of virtue will gather a great heap and accumulation of merits and glory, by which he will be exalted both before God and before men. Wherefore he who desires to please the great must flee all injustice and iniquity, and especially beware lest he accept gifts, by which, being blinded, he may pervert justice. Morally, we are admonished here, by sowing good works, to accumulate high heaps of merits, so that through them we may acquire high treasures of glory in heaven; for as great as the former shall be, so great shall the latter be also, according to the saying: "Whatever a man shall have sown, this shall he also reap" (Galatians 6:8).
Verse 31: Presents and gifts blind the eyes of judges
31. PRESENTS AND GIFTS BLIND THE EYES OF JUDGES, AND LIKE A MUZZLE ON THE MOUTH TURN ASIDE THEIR CORRECTIONS. — He explains what he said: "He who works justice shall himself be exalted," that is, In order to practice justice, you must above all beware of gifts, because these bend the judgment of reason and the sentence of judges toward themselves, and thus twist and corrupt them from what is right. He cites Exodus 23:8: "Nor shall you accept gifts, which blind even the prudent and subvert the words of the just."
For "mute" in Greek the word is phimos, which signifies both a bridle and a gagging of the mouth, which renders a man speechless and mute. Gifts and presents are like bridles, which make judges blind and mute, so that they dare not reprove and chastise offenders who have given them. Hence the Tigurina translates: gifts and presents blind the eyes of the wise, and like an obstruction of the mouth they inhibit reproofs. The Syriac: generosity and gift obscure the eyes, and stop up the mouth, and make reproof to cease, according to the saying: "Throw a morsel into the dog's mouth, lest it bark."
Morally, learn here how carefully a judge must beware of gifts. The Emperor Justinian forbids him every gift whatsoever: "It is necessary that he who takes up an office of administration do so purely and without any favor, and above all else keep his hands clean before God, before us, and before the laws, and touch no profit, neither greater nor lesser." St. Gregory of Nazianzus says: "Gifts cause even wise men to be deceived; and as birds are caught with a snare, so men are caught with gold. When gold speaks, every speech is powerless; for it persuades, even if it utters no voice." St. Chrysostom, Homily 64 on John: "Avarice is a grievous disease; it blinds the eyes and stops up the ears, and renders men more savage than any wild beast."
Basil, Emperor of Constantinople, in his Exhortation to his son Leo, the Philosopher, decrees concerning gifts: "Beware of having honors and dignities for sale for gold and gifts, but bestow them freely upon the worthy; for he who buys a magistracy for a price, all the more buys those subject to that magistracy, so that he may himself more boldly take gifts. He who has learned to buy a magistracy will never unlearn to take gifts." Briefly but forcefully, Demosthenes says: "The gifts of princes are the price of servitude."
Verses 32 and 33: Wisdom hidden and treasure unseen
32 and 33. WISDOM HIDDEN AND TREASURE UNSEEN: WHAT PROFIT IS THERE IN EITHER? BETTER IS HE WHO HIDES HIS FOOLISHNESS THAN A MAN WHO HIDES HIS WISDOM. — He refers back to what he said in verse 29: "A wise man in words will advance himself." Lest anyone, being too fond of leisure and quiet, should hide his wisdom and thereby defraud others, he adds: "Wisdom that is hidden, etc." Just as a treasure, though precious in itself, is of no use to anyone if it is hidden away: so also wisdom, however great, is in vain and has no use if it is concealed. Therefore, just as treasure is given by nature and by God for use, and hence must be made public and distributed, so also wisdom. Christ teaches the same in the parable of the talents, in which He teaches that God demands a strict accounting of a talent well and profitably spent, and therefore condemns him who buried his talent or tied it up in a napkin (Matthew 25). For, as St. Gregory rightly says, Pastoral Rule, Part I, ch. 9: "To tie money in a napkin is to hide the gifts received under the leisure of sluggish torpor." If therefore you are learned, but solitary and hidden, whom do you teach? If a preacher, whom do you convert? If wise, to whom do you give counsel? If a priest, to whom do you administer the Sacraments?
St. Gregory treats this argument excellently in Pastoral Rule, Part 3, Admonition 26: "Those are to be admonished who, though they are able to preach profitably, yet shrink back through immoderate humility. For if they were to hide from their needy neighbors the money they possess, they would without doubt have been abettors of calamity. Let them therefore consider by what guilt they are bound, who, while they withhold the word of preaching from their sinning brethren, hide the remedies of life from dying souls." He proves the same point by three similitudes: "If famine were wearing down the people, and they kept hidden grain for themselves, they would be the authors of death. Hence it is well said by Solomon: He who hides grain shall be cursed among the peoples. If those not ignorant of the medical art were to see a wound that needed cutting, and yet refused to cut it, they would commit the sin of a brother's death by torpor alone."
With this saying Zosimas persuaded St. Mary of Egypt to reveal for the example of others the angelic life which she had lived holily in the desert for 47 years, seen by no human being but by God and the Angels alone: "All things that surround you, make known, that you may make manifest the mighty works of God; for wisdom that is hidden and treasure that is concealed, what use is there in either?" Obeying this admonition, she narrated her whole life to Zosimas, who then committed it to writing for posterity.
"Moreover, it is wrong to hide wisdom," says Palacius, "when God or a Superior commands that it be brought to light, or when it is necessary to make it manifest. Otherwise, most wisely did those most holy hermits, full of God's wisdom, cast themselves into the most remote solitudes. Finally, these words are (as I believe) a preface to what follows, as if the Author wished to say: I am writing my wisdom for you in the following chapters; for why should I hide it, since hidden wisdom is useless?" So says Palacius.
The Complutensian editors add this sentence: Better is the unavoidable expectation in the seeking of the Lord, than one who is the driver of his own life without the Lord — of more value is the patience of one who follows the Lord, than the governor of his own life without the Lord. This is indeed a golden maxim in practice. But the Greek text as corrected by the Romans, the Latin, and the Syriac omit this; hence it does not have the authority of Canonical Scripture.