Sirach 16:1–4

Verse 1: "Don't desire a multitude of unprofitable children, neither delight in ungodly sons."

Ben Sira opens with a striking counter-cultural provocation. In the ancient Near East — and deeply within Israelite piety — numerous offspring were a mark of divine favor (cf. Ps 127:3–5). To question the desire for many children was bold. Yet Ben Sira's target is not fertility itself but the disordered desire for children who are unprofitable (Greek: achreious, literally "useless" or "without benefit") and ungodly (Greek: asebeis, those who live without reverence for God). The warning is not against parenthood but against a quantitative, self-aggrandizing view of it — children prized as a social trophy rather than as souls entrusted to one's care. "Delight" (eudokein) is a word of deep approval and satisfaction; Ben Sira forbids finding that satisfaction in ungodliness regardless of how many children embody it.

Verse 2: "If they multiply, don't delight in them unless the fear of the Lord is in them."

This verse sharpens the principle: sheer multiplication is morally neutral, even potentially dangerous. The fear of the Lord (phobos Kyriou) is the decisive criterion — the central virtue of Sirach's entire moral vision (cf. Sir 1:14, "The fear of the Lord is the beginning of wisdom"). Without it, a large family is not a blessing multiplied but a problem compounded. Ben Sira does not forbid loving one's children; he forbids delighting in them — making them the ground of one's joy and security — if they have not been formed in covenant faithfulness. This is a call to honest, spiritually sober parenthood.

Verse 3: "Don't trust in their life. Don't rely on their numbers; for one can be better than a thousand, and to die childless than to have ungodly children."

Here the argument reaches its sharpest edge. "Don't trust in their life" (mē pepoithēs tē zōē autōn) warns against placing ultimate confidence in one's children as a form of worldly security or immortality — the ancient equivalent of dynasty-building. "Don't rely on their numbers" dismantles the purely demographic understanding of blessing. The aphorism "one can be better than a thousand" echoes Joshua 23:10 and anticipates a theology of the righteous remnant: quality of covenant fidelity outweighs quantity. The final, jarring statement — that it is better to die childless than to have ungodly children — is not a counsel of despair but a rhetorical intensification designed to break the spell of cultural idolatry around progeny. The childless person who dies in holiness is more blessed than one surrounded by children who dishonor God.

Verse 4: "For from one who has understanding, a city will be populated; but a race of wicked men will be made desolate."

Ben Sira grounds his aphorisms in a social-historical observation with theological weight. The person of understanding (synetou) — the one formed in wisdom and the fear of the Lord — is generative in the deepest sense: their influence populates and sustains a city, a community, a civilization. The word "populated" (katoikisthēsetai) carries the connotation of settled, flourishing habitation, the antithesis of the wilderness. By contrast, a whole lineage of the wicked produces not life but desolation — the same vocabulary used for the destruction of Sodom, of Jerusalem in exile, of any community severed from God. One righteous person thus carries more civilizational and covenantal weight than an entire clan of the ungodly.

Catholic tradition illuminates this passage in several converging directions.

On parenthood and vocation: The Catechism of the Catholic Church (§2221–2229) teaches that parents are the "first and foremost" educators of their children in the faith, and that this responsibility is a participation in God's own fatherhood. Ben Sira's warning resonates directly: the Church does not measure parental fidelity by the number of children but by the depth of their formation in faith and virtue. Openness to life, as Humanae Vitae (§9) insists, is always ordered toward responsible parenthood — and responsibility is precisely what Ben Sira demands.

On the righteous remnant: The Church Fathers saw in this text a foreshadowing of the theology of the elect remnant. St. John Chrysostom (Homilies on Genesis) frequently argued that one soul formed in virtue is worth more than entire armies of the mediocre. This echoes the Pauline insight that it is not the children of the flesh but the children of the promise who are counted as descendants (Rom 9:8).

On spiritual fruitfulness: The Catholic tradition, uniquely, extends the category of "offspring" beyond the biological through its theology of spiritual fatherhood and motherhood. Priests, religious, catechists, and all the faithful can be fruitful in the sense Ben Sira describes — generating a "city" of faith through the transmission of wisdom and holiness. The Decree on the Apostolate of the Laity (Apostolicam Actuositatem, §11) explicitly connects the family's fruitfulness to its apostolic witness in the world.

On wisdom as generative: Ben Sira's "person of understanding" anticipates the New Testament figure of the wise householder (Mt 13:52) and ultimately Christ himself, the one in whom are "hidden all the treasures of wisdom and knowledge" (Col 2:3), whose single righteous life has populated the Church across all ages.

Contemporary Catholic parents face cultural pressures from two opposing directions: a secular world that sometimes views large families with suspicion, and certain religious subcultures where family size can itself become a measure of holiness or status. Sirach 16:1–4 cuts through both distortions with surgical precision.

Ben Sira's challenge to modern Catholic parents is concrete: Are you investing more energy in having children than in forming them? Are family prayers, sacramental preparation, moral instruction, and the modeling of virtue receiving the same attention as schooling, activities, and achievement? The fear of the Lord — the decisive criterion in verse 2 — is not instilled by osmosis; it is cultivated through deliberate, daily, patient formation.

For those who are single, celibate, or childless by circumstance, this passage is also a profound consolation: fruitfulness is not reducible to biology. The teacher who forms one student in faith, the priest whose preaching converts one soul, the friend whose witness draws one person back to the Church — these are the ones who, in Ben Sira's image, populate a city. Ask not how many but how deep.