Sirach 7:18–21

Sirach 7:18 — The Incomparable Friend "Don't exchange a friend for something, neither a true brother for the gold of Ophir." The Hebrew idiom underlying "exchange" (Heb. ḥālap) implies a deliberate substitution — not merely losing a friend through neglect, but consciously trading the relationship away for material gain. "The gold of Ophir" was proverbially the finest gold in the ancient Near East (cf. Job 28:16; Ps 45:9), making it the ideal symbol for the highest conceivable monetary temptation. Ben Sira's point is absolute: even the supreme material good cannot justify the betrayal of a genuine friend. The parallel phrase "a true brother" (ʾāḥ neʾĕmān) intensifies the claim: a proven friend achieves a bond as sacred as family. This verse does not merely counsel prudence ("you'll regret it"); it makes an ontological claim about persons — their worth exceeds quantification. Read typologically, the warning against exchanging a friend anticipates the catastrophic act of Judas, who exchanged the divine Friend for thirty pieces of silver (Matt 26:15) — a betrayal all the more horrifying precisely because Ben Sira has already declared it the height of folly.

Sirach 7:19 — The Wise and Good Wife "Don't deprive yourself of a wise and good wife, for her grace is worth more than gold." The verb "deprive yourself" (Gk. apostereō) carries legal weight, denoting the unjust withholding of something rightly owed — here Ben Sira applies it reflexively, as an act of self-harm. The man who dismisses or mistreats a wise wife wrongs himself. "Grace" (ḥēn) is not mere charm but the quality of a person whose goodness radiates outward — a deeply covenantal term in the Hebrew Bible, pointing to steadfast loving-kindness. Ben Sira elsewhere dedicates extensive praise to the good wife (26:1–4, 13–16), and the climax of Proverbs (31:10–31) celebrates the same figure. Spiritually, the "wise and good wife" becomes in the tradition a figure of Wisdom herself, who is also worth more than gold (Prov 3:13–15; Wis 7:9–10), and whom the seeker must not "deprive himself of" through attachment to lesser goods.

Sirach 7:20 — Justice Toward the Faithful Servant "Don't abuse a servant who works faithfully, or a hireling who gives you his life." The word translated "abuse" (Gk. kakōsēs) encompasses physical mistreatment, verbal degradation, and deprivation of just wages — all forms of the exploitation that the Hebrew prophets had already condemned (cf. Jer 22:13; Mal 3:5). Ben Sira adds a striking phrase: the hireling "gives you his life" (nepeš) — his very self, his breath and vitality. Labor is not a commodity; it is a gift of the laborer's person. The faithful worker, slave or free, has invested his irreplaceable selfhood in his master's service, and this creates a corresponding obligation of care and justice. The verse is remarkable for its period in placing the slave and the hireling side by side, granting both moral consideration grounded not in legal status but in faithful service.

Sirach 7:21 — Love and Liberty for the Wise Servant "Let your soul love a wise servant. Don't defraud him of liberty." This is the most radical verse in the cluster. Not merely tolerate, not merely pay justly — love the wise servant. The command to let one's nepeš (soul) love a servant overturns the calculus of social hierarchy entirely. The concluding injunction — "don't defraud him of liberty" — likely refers to the Deuteronomic provision for releasing Hebrew slaves in the seventh year (Deut 15:12–18) and possibly to the emancipation of slaves who had been promised freedom. To withhold promised or owed liberation is here classed with fraud. The passage thus achieves a remarkable arc: from the heights of friendship and marriage down through the servant class, insisting that the logic of fidelity and non-exploitation governs every relationship without exception.

Catholic tradition reads this passage at multiple levels. At the literal-moral level, the Church's social teaching finds here an ancient warrant for the inviolable dignity of workers. Rerum Novarum (Leo XIII, 1891) and Laborem Exercens (John Paul II, 1981) both root the rights of workers in the dignity of the human person rather than in economic utility — precisely the logic of verse 20, where the hireling's claim to just treatment rests on his gift of self, his nepeš. The Catechism (§§2414–2415) explicitly condemns the reduction of persons to property and teaches that access to work and just wages belongs to the demands of justice.

At the sapiential-theological level, Ben Sira's comparison of friendship and a good wife to gold participates in the Wisdom tradition's insistence that right relationships constitute the true wealth of the wise person (cf. Wis 7:9–10). St. John Chrysostom, commenting on related Pauline passages, argues that no earthly treasure can compensate for the damage done to the soul by injustice toward dependents (Homilies on Ephesians, 22).

St. Thomas Aquinas, drawing on Aristotle, teaches that friendship (amicitia) is the highest of natural goods and that to betray it for money is a disordering of the soul's loves (Summa Theologiae II-II, q. 23, a. 1). The Catechism's teaching on the seventh commandment (§§2401–2449) classifies the defrauding of workers as a grave injustice, precisely echoing Ben Sira's framing.

Finally, verse 21's command to love the wise servant — not merely treat him justly — anticipates the New Covenant elevation of all human relationships into the sphere of charity. Paul's letter to Philemon on behalf of the slave Onesimus embodies exactly this logic: the master is asked to receive him "no longer as a slave, but better than a slave — as a dear brother" (Philem 1:16).

Contemporary Catholics can be tempted to treat the first two verses (on friendship and marriage) as timeless while quietly setting aside verses 20–21 as culturally dated artifacts. Ben Sira resists this compartmentalization: the same logic of irreducible personal worth runs through all four verses without a break.

In practice, this passage challenges Catholics in several concrete areas. In the workplace, Catholic employers and managers are asked not merely to comply with labor law but to cultivate genuine regard — even love — for those whose labor sustains their enterprise; fair wages, dignified conditions, and gratitude are not optional charities but debts of justice. In friendship, the passage invites an examination of conscience: have I gradually allowed ambition, career advancement, or financial anxiety to erode friendships that deserved my fidelity? Have I "exchanged" a true friend for networking gain? In marriage, it corrects both the partner who takes a spouse for granted and the cultural habit of treating a spouse's gifts as entitlements. The phrase "don't deprive yourself" of a wise and good wife is a startling reminder that neglecting or demeaning a spouse is ultimately self-impoverishment. Ben Sira's wisdom is finally a call to see persons — all persons in one's life — with the eyes of God, who knows the gold of Ophir to be worthless beside the face of a single human being made in His image.