Sirach 32

Therefore let those who preside study without intermission that in proportion as their power is seen to be great externally it be kept down within themselves internally; that it vanquish not their thought; that the heart be not carried away to delight in it; lest the mind become unable to control that which in lust of domination it submits itself to. For, lest the heart of a ruler should be betrayed into elation by delight in personal power, it is rightly said by a certain wise man They have made thee a leader: lift not up thyself, but be among them as one of them. Hence also Peter says, Not as being lords over God's heritage, but being made ensamples to the flock. Hence the Truth in person, provoking us to higher virtuous desert, says, Ye know that the princes of the Gentiles exercise dominion over them, and they that are greater exercise authority upon them. It shall not be so among you, but whosoever will be greater among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered to, but to minister. Hence also He indicates what punishments are in store for the servant who has been elated by his assumption of government, saying, But and if that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites. For he is rightly numbered among the hypocrites, who under pretence of discipline turns the ministry of government to the purpose of domination.

"And the sons of Ephraim went forth to traverse the land according to their borders." And when he had recounted that history, in what follows he makes clear how great was the meekness and humility of the blessed Jesus, who was truly worthy to bear the name of Jesus our Lord and Savior! For he says: "And the sons of Israel gave a lot to Jesus [son] of Nave among themselves by the command of the Lord; and they gave him the city which he asked for, Thamnasac, which is on Mount Ephraim; and he built a city there, and dwelt in it." He it is who gave the inheritance to all "the sons of Judah," who gave to "Ephraim" and to "the half tribe of Manasseh"; he gave to that magnificent "Caleb [son] of Jephone" an inheritance also; he sent "three men through each of the tribes" to "traverse" the whole "land and describe it in a book" and return and show it to him; he "sent lots" to all and reserved himself for the very last. Why do you think he wished to be "last" of all? Without doubt, that he might be "first" of all. And he did not even presume the lot of an inheritance for himself, but received it from the people, and the people "give an inheritance" to him from whom he himself had received it. For thus it is written: "and the sons of Israel gave a lot to Jesus [son] of Nave." But "these things happened to them figuratively," which were set before us as a model, that we too might keep that precept which this man fulfilled in deed, where it is said: "the greater you are, the more humble yourself, and you will find grace before the Lord," and again what is written: "if they appoint you leader, do not be lifted up, but be among them as one of themselves." See therefore how he himself was "leader" of the people, who had led them "into the holy land," into "the land of promise"; he himself was the successor of Moses, and he does not permit himself to take a lot of the land, but waits to receive a little portion from the people, he the leader of the people, and having received his little portion, Jesus, worthy of this name, builds up that very place which he received, and constructs it, that he may make it truly worthy of the gift of God and of the divine inheritance.

"May it be exalted" means nothing other than that the thing in question be raised on high. When this expression is used in a bad sense, it usually means pride, as when the Scripture says, "Do not exalt yourself in your wisdom," whereas if it is understood in a good sense, the expression supposes a greater honor, as if the thing really were raised on high. In this sense it is written, "In the nights, lift your hands toward the holy, and bless the Lord."

"Listen in silence, and for your reverence good grace will come to you." The Wise Man exhorts the good hearer to listen silently and with reverence to the word of God; for silence and reverence are not unprofitable to him, because through these good grace will come to him. What is good grace? Good is the grace that makes a man good.

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, "Blessed are the poor." This head hath not locks and ringlets, but beauty, such as to gain God's favor. For, "Unto whom shall I look," saith He, "but unto him that is meek and humble, and trembleth at my words?" And, "Mine eyes are upon the meek of the earth." And, "The Lord is nigh unto them that are of a contrite heart." This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; "For a contrite spirit is a sacrifice to God." This is the mother of wisdom. If a man have this, he will have the rest also. Hast thou seen a head such as thou hadst never seen? Wilt thou see the face too, or rather mark it? Mark then for the present its color, how ruddy, and blooming, and very engaging; and observe what are its ingredients. "Well, and what are they?" Shame-facedness and blushing. Wherefore also some one saith, "Before a shamefaced man shall go favor." This sheds much beauty over the other members also. Though thou mix ten thousand colors, thou wilt not produce such a bloom. And if thou wilt see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, "Blessed," saith He, "are the pure in heart, for they shall see God."

But on the other hand the hasty, while they forestall the time of good deeds, pervert their merit, and often fall into what is evil, while failing altogether to discern what is good. Such persons look not at all to see what things they are doing when they do them, but for the most part, when they are done, become aware that they ought not to have done them. To such, under the guise of a learner, it is well said in Solomon, "My son, do nothing without counsel, and after it is done thou shalt not repent." And again, "Let thine eyelids go before thy steps." For indeed our eyelids go before our steps, when right counsels prevent our doings. For he who neglects to look forward by consideration to what he is about to do advances his steps with his eyes closed; proceeds on and accomplishes his journey, but goes not in advance of himself by looking forward; and therefore the sooner falls, because he gives no heed through the eyelid of counsel to where he should set the foot of action.

"Because the Lord loves judgment and will not abandon his holy ones." In what sense does the Lord love judgment? Because nothing in him is not weighed thoroughly, nothing happens without a reason. Consequently you also, knowing that the Lord loves judgment, do everything with an honest and truthful judgment. Thus you will listen to the admonition of him who says, "Do everything sensibly, drink wine with prudence."