Catholic Commentary
Against Rashness, Sin, and Wickedness
4He who is hasty to trust is shallow-hearted. He who sins offends against his own soul.5He who rejoices in wickedness will be condemned.6He who hates gossip has less wickedness.
Sirach 19:4–6 warns against credulity, sinfulness, and wickedness as signs of spiritual weakness and moral corruption. Ben Sira teaches that hasty trust reflects a shallow, undisciplined soul; sin wounds the sinner's own being; deliberate wickedness invites judgment; and rejecting gossip represents a practical beginning toward virtue.
Sin wounds your own soul — the deepest damage is always self-inflicted.
Verse 4a — "He who is hasty to trust is shallow-hearted." The Greek κουφόνους ("shallow-hearted" or "light-minded") is striking: Ben Sira is not praising skepticism for its own sake but diagnosing a defect of interiority. The "hasty truster" lacks the depth of character needed to test words and persons before committing to them. This verse flows directly from the preceding verses of Sirach 19 (vv. 1–3), which warn against wine, women, and loose living as the ruin of the imprudent. The connection is pointed: just as one must not be hasty with physical appetites, so one must not be hasty with the appetite for relationship and information. The Book of Proverbs' "simple" (peti) — the easily-led fool — stands behind this figure. Credulity here is not an intellectual failing alone; it is a moral one, a symptom of having no stable interior center from which to judge. The literal sense thus sets up the spiritual: a soul that has not been disciplined by prayer, fasting, and self-knowledge will be blown about by every word.
Verse 4b — "He who sins offends against his own soul." This half-verse is a thunderclap of moral realism. Ben Sira, writing in the deuterocanonical wisdom tradition, insists on the reflexive nature of sin: it does not merely transgress a divine law externally but wounds the sinner's own inner being. The Hebrew nefesh (soul/self) and its Greek equivalent psychē carry the full weight of the person here. This is not merely consequentialist ethics ("sin will hurt you eventually"); it is an ontological claim. The soul made in God's image is disfigured by sin. The Catechism will later systematize this when it speaks of sin as an "act contrary to reason, truth, and right conscience" that "wounds man's nature and injures human solidarity" (CCC 1849–1850). Ben Sira anticipates this personalist anthropology centuries before it is fully articulated.
Sirach 19:5 — "He who rejoices in wickedness will be condemned." The movement here is inward and deliberate. Ben Sira is not merely speaking of the person who commits evil but of the one who delights in it — who savors it, who finds pleasure in it. This is the deeper, more dangerous corruption: not the person who falls into sin through weakness, but the one who has re-oriented the will toward evil as a good. This corresponds to what the moral tradition calls the voluntarium — the fully willed, fully consented-to act. The word "condemned" (hypokeisetai krisei, subject to judgment) introduces an eschatological horizon: there is a Judge before whom this re-oriented will must finally appear. For Catholic readers, this resonates with the distinction between mortal and venial sin — the deliberate, delighted embrace of wickedness touches on the very definition of mortal sin as a "fundamental option" away from God (CCC 1857–1859).
Sirach 19:6 — "He who hates gossip has less wickedness." After the stark warnings, Ben Sira offers not a utopian ideal but an accessible starting point. He does not say "he who is perfectly holy" but "he who hates gossip" — a concrete, practicable virtue. The word "hates" (misei) is strong and deliberate, suggesting not merely avoiding gossip but cultivating an interior aversion to it. "Less wickedness" (elassōn kakon) is honest: even the person who avoids this one vice is not sinless, but they have removed one major conduit through which wickedness spreads and grows. Gossip in Ben Sira's world (cf. Sir 28:13–26) is not a trivial social ill but a weapon capable of destroying lives, communities, and trust. Hating it is the beginning of wisdom's practical program.
Catholic tradition illuminates these verses in several uniquely rich ways.
On credulity and prudence: St. Thomas Aquinas identifies prudence (prudentia) as the "charioteer of the virtues" (Summa Theologiae II-II, q. 47), and its first act is deliberation — taking time to assess before acting. The "shallow-hearted" person of verse 4a is precisely the one in whom prudence is undeveloped. The Catechism echoes this when it describes prudence as the virtue that "disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it" (CCC 1806). Hasty trust is an abdication of this rational discernment.
On sin as self-harm: The Church Fathers saw in verse 4b a confirmation of the intrinsic disorder of sin. St. John Chrysostom (Homilies on Romans) insists repeatedly that the sinner is "his own greatest enemy," damaging his own logos — the rational, divine image within. This is deepened in Augustine's Confessions: "Thou madest us for Thyself, and our heart is restless, until it repose in Thee" (I.1). Sin is the restless soul fleeing its own true center.
On delight in evil: The Fifth Lateran Council and the Council of Trent both affirmed that consent of the will is the decisive moral element. The Catechism's account of the "fundamental option" (CCC 1993, following Veritatis Splendor §65–70) directly addresses the person described in verse 5: one who not only acts evilly but restructures the entire orientation of the will toward evil faces the gravest spiritual peril.
On gossip: The Catechism explicitly treats detraction and calumny as violations of justice and charity (CCC 2477–2479), and St. Francis de Sales (Introduction to the Devout Life, III.29) devoted careful attention to the "plague" of evil speech, urging the devout to develop precisely the interior hatred of gossip that Ben Sira commends.
These three verses read like a diagnostic checklist for contemporary Catholic life. In a digital age, verse 4's warning against hasty trust is acutely relevant: social media trains us to react before we reflect — to share a rumor, affirm a narrative, or condemn a person in seconds. Ben Sira's "shallow-hearted" person is not ancient; he is the average online user. A Catholic formation in prudence must now include a conscious discipline of pausing before sharing, speaking, or judging.
Verse 5 speaks to the culture of ironic detachment in which cruelty, mockery, and cynicism are consumed as entertainment. The Catholic is called to examine not only what they do but what they enjoy — to ask whether their media diet trains the will toward delight in others' humiliation or suffering.
Verse 6 offers the most concrete daily practice: choose to hate gossip — in the break room, in the parish, in the family group chat. Start there. Ben Sira does not demand heroic sanctity; he asks for one specific, cultivatable interior aversion. This is the gradualism of genuine spiritual growth.
Commentary