Catholic Commentary
Do Not Envy the Wicked
11Don’t envy the success of a sinner; for you don’t know what his end will be.12Don’t delight in the delights of the ungodly. Remember they will not go unpunished to the grave.
Sirach 9:11–12 warns against envying sinners' apparent prosperity and participating in ungodly pleasures, since their true final outcome remains unknown and divine punishment will eventually reach them. The passage teaches that earthly success of the wicked is deceptive and should not be desired, as judgment will follow them even to the grave.
The sinner's success is a mirage — you're envying an ending you cannot see, and envy blinds you to the one thing that matters: the final judgment.
Typological and Spiritual Senses
At the allegorical level, the "success of the sinner" prefigures any power or glory that operates apart from God — the kingdoms of this world offered to Christ in the wilderness temptation (Matthew 4:8–10). Christ's refusal models the very disposition Ben Sira cultivates. Morally, these verses are a training in the virtue of sōphrosynē (temperance/prudence): to resist not only gross sin but the subtler gravitational pull of admiring those who sin without apparent consequence. Anagogically, they point forward to the eschatological reversal — the Beatitudes, the parable of the Rich Man and Lazarus — where the apparent winners of history are disclosed as its ultimate losers.
Catholic tradition brings several distinctive illuminations to this passage.
The Catechism on Envy: The Catechism of the Catholic Church identifies envy as one of the capital sins and defines it as "sadness at the sight of another's goods and the immoderate desire to acquire them for oneself" (CCC 2553). What Ben Sira adds to this definition is a crucial qualifier: the goods in question may not be goods at all. Envy of the wicked involves a doubled disorder — the sin of envy directed toward possessions that are themselves the fruit of sin. St. Gregory the Great, in his Moralia in Job, identifies envy as the daughter of vainglory and notes that it blinds the soul to the true ordering of goods, precisely what Ben Sira diagnoses.
Church Fathers: St. John Chrysostom, commenting on the prosperity of sinners, writes: "Do not look at the present; look at the end." (Homilies on the Psalms). This is almost a paraphrase of Sirach 9:11, and it shows how naturally the Fathers drew on the Wisdom literature for pastoral application. St. Augustine, in The City of God (Book I), develops the theological framework that makes Ben Sira's counsel coherent: the earthly city operates by its own apparent logic of reward and success, but it is the City of God that reveals the true telos of every human life.
Eschatological Justice: The Second Vatican Council's Gaudium et Spes (§39) affirms that "the form of this world, distorted by sin, is passing away" — the philosophical grounding for Ben Sira's claim that the wicked will not go unpunished. Catholic eschatology holds that particular judgment follows immediately upon death (CCC 1021–1022), which means the grave is never an escape from divine justice but the threshold of its final enactment. Ben Sira, writing before the full development of resurrection theology, nonetheless gestures toward a moral universe where death resolves rather than dissolves the question of righteousness.
Contemporary Catholic life is saturated with exactly the temptations Ben Sira names. Social media curates the "success" of others — wealth, influence, pleasure, freedom from constraint — and presents it in a frictionless, consequence-free stream. The person who cuts ethical corners and thrives, the executive who cheats and prospers, the influencer whose life appears glamorous despite a visible absence of moral seriousness: these are the modern analogs of Ben Sira's "sinner" whose end we do not know.
Ben Sira's remedy is not resentment or moralizing but memory — the deliberate, daily act of recalling what is actually true about the world and its end. For a Catholic, this is the work of the Examen, the Rosary's meditations on the Glorious Mysteries, the regular reception of the sacraments. These practices re-calibrate vision. They remind us that the final frame of every human life is not a quarterly earnings report or a follower count but the particular judgment. Concretely: when envy of someone's apparently consequence-free sin arises, Ben Sira counsels not suppression but reorientation — deliberately pray for that person, whose end you do not know, and whose apparent freedom may be the most dangerous prison of all.
Commentary
Sirach 9:11 — "Don't envy the success of a sinner; for you don't know what his end will be."
The Hebrew verb underlying "envy" here carries the sense of a burning, consuming desire — not mere admiration but a corrosive covetousness that distorts one's moral vision. Ben Sira's use of "success" (Greek: euodía, prosperous journeying) is pointed: the sinner appears to be going somewhere good, making progress, arriving. This is precisely the illusion the sage wants to dismantle.
The key phrase is "you don't know what his end will be." The Greek telos — end, outcome, final purpose — is not merely death but the moral resolution of a life. Ben Sira is not simply saying the wicked will die (everyone does); he is invoking the whole framework of retributive wisdom: that earthly appearances are unreliable indicators of divine favor. This is a classic theme in the Wisdom literature, stated most agonizingly in Job and Psalm 73, but Ben Sira's treatment is characteristically calm and pedagogical rather than anguished. He does not wrestle with the problem of prosperous evil — he teaches his student how not to be seduced by it. The rhetorical move is significant: he does not say "I know what the sinner's end will be, and it is terrible." He says you do not know — meaning the surface appearance of success tells you nothing about the trajectory beneath it. Envy, then, is epistemically foolish: it commits you to wanting something whose true worth and true destination you cannot see.
Sirach 9:12 — "Don't delight in the delights of the ungodly. Remember they will not go unpunished to the grave."
Verse 12 deepens the warning. Where verse 11 addressed envy — a longing for what another has — verse 12 addresses delight, a more intimate participation. The student is tempted not just to want the sinner's goods but to enjoy them vicariously, perhaps sharing in the pleasures of ungodly companions (a theme Ben Sira develops throughout chapters 8–9 with his sustained warnings about bad associations). The doubling of the root "delight" (mē kataterpou en tais terpnais, literally "do not find delight in the delightings") in the Greek creates an ironic echo: the very delights that seem most desirable are the ones most to be refused.
The counter-imperative is "Remember" — the anamnetic call that runs throughout Hebrew wisdom and Torah piety. Memory here is not nostalgia but moral orientation: recall the theological truth that governs all appearances. "They will not go unpunished to the grave" — the grave (Sheol in the Semitic background) is not a place of escape but a destination where the account is not closed but settled. Even if judgment seems delayed, it will not be evaded. The phrase "to the grave" makes the point emphatically: the ungodly carry their guilt with them even into death.