Catholic Commentary
Choose Wise, Righteous, and God-Fearing Companions
14As well as you can, aim to know your neighbors, and take counsel with the wise.15Let your conversation be with men of understanding. Let all your discourse be in the law of the Most High.16Let righteous people be companions at your table. Let your glorying be in the fear of the Lord.
Sirach 9:14–16 instructs the reader to cultivate knowledge of neighbors through discernment, seek counsel from the wise, and conduct all speech within the framework of God's law. The passage emphasizes that righteous people should be chosen as table companions and that genuine glory comes from fearing the Lord rather than from worldly accomplishments.
The companions you choose are not ornaments to your life—they are the school in which your soul is being formed, day by day.
Sirach 9:14 — "As well as you can, aim to know your neighbors, and take counsel with the wise."
The opening phrase carries an important qualification: "as well as you can" (Greek: kata tēn dunamin sou). Ben Sira does not counsel naive openness to all, but rather a disciplined, effortful attentiveness. To "know your neighbor" here is not merely geographical or social familiarity—it is moral discernment. The verb implies an active, ongoing investigation of character: Who is this person? What do they love? What do they pursue? This is the wisdom of prudence (phronēsis), which the Catholic tradition has always understood as the charioteer of the virtues (cf. Summa Theologiae II-II, q. 47). The second movement of the verse—"take counsel with the wise"—elevates knowing into seeking. The sage does not wait passively for wisdom to arrive; he actively pursues those who possess it. "Counsel" (boulē) is one of the seven gifts of the Holy Spirit (Isaiah 11:2), and Ben Sira anticipates here that genuine counsel flows through persons formed by wisdom.
Sirach 9:15 — "Let your conversation be with men of understanding. Let all your discourse be in the law of the Most High."
This verse moves from the choice of companions (v. 14) to the content of speech with them. "Conversation" (homilia) in Greek carries the weight of sustained fellowship, not merely small talk—it is the word from which "homily" derives, implying formative discourse. To converse with "men of understanding" (synetoi) is to enter a school that never formally convenes but perpetually teaches. Then Ben Sira sharpens the point: the content of that conversation must be grounded in "the law of the Most High" (nomos Hypsistou). In Sirach's wisdom theology, the Torah is not merely legal code but the very Wisdom of God made accessible to Israel (cf. Sir 24:23, where Wisdom identifies herself with the book of the Law). All worthy discourse, in other words, is finally theological. This anticipates the Johannine and Pauline insight that the Word of God is the ultimate frame of all meaningful human speech.
Sirach 9:16 — "Let righteous people be companions at your table. Let your glorying be in the fear of the Lord."
The table (trapeza) in the ancient Near East was a covenant space—to share a meal was to share a bond of loyalty and identity. Ben Sira's instruction to reserve table fellowship for the righteous (dikaioi) is therefore not snobbery but sacramental seriousness about who shapes us in our most vulnerable moments of communion. The table is where identity is formed and confirmed. The verse concludes with a remarkable inversion of typical human boasting: the only legitimate kauchēma (glorying, pride, boast) is not wealth, ancestry, wit, or learning—it is the fear of the Lord. This "fear" (phobos Kyriou) in Sirach is not terror but the reverent, loving awe that is wisdom's beginning and crown (Sir 1:14). The entire passage thus moves from knowing persons (v. 14), to right speech (v. 15), to right eating and right pride (v. 16)—covering the major domains of social and interior life.
Typological and Spiritual Senses: Spiritually, the three verses trace the classical path of lectio, meditatio, and conversatio. One comes to know (v. 14), reflects through discourse rooted in the Word (v. 15), and is transformed in communal life and interior disposition (v. 16). The "table of the righteous" prefigures the Eucharistic table, where communion with the Body of Christ both requires and produces moral conformation. The movement from neighbor to wise counselor to the law to the table to the fear of God is a micro-narrative of the spiritual journey itself.
Catholic tradition has always insisted on the formative power of community, which makes this passage far more than prudential social advice. The Catechism of the Catholic Church teaches that "man is a social being" and that human personhood is realized only in relationship (CCC §1879). The companion one chooses is, in a real sense, the person one is in the process of becoming. St. John Chrysostom observed that evil conversation corrupts even those of sound morals (commenting on 1 Cor 15:33), while St. Augustine, in the Confessions, movingly traces how his own early corruption was accelerated by friendships formed around disordered loves.
Ben Sira's insistence that "all your discourse be in the law of the Most High" finds its ultimate Catholic fulfillment in the Church's understanding of Sacred Scripture as the norming center of all Christian life. Dei Verbum (§21) teaches that "the Church has always venerated the divine Scriptures just as she venerates the body of the Lord"—a striking eucharistic parallel that resonates directly with the table imagery of verse 16. Pope Francis, in Evangelii Gaudium (§174), speaks of the need for "a community of missionary disciples" rooted in the Word: the company of the righteous is, for the Catholic, the parish, the small faith community, the family at prayer.
The fear of the Lord as the only worthy boast speaks to the Catholic virtue of humilitas: St. Thomas Aquinas taught that humility is the foundation of the spiritual edifice (ST II-II, q. 161), and that pride is the root of all sin precisely because it substitutes the self for God as the ultimate reference. To glory in the fear of the Lord is to reorient the entire self toward its proper end.
For the contemporary Catholic, these verses issue a concrete challenge that cuts against the grain of digital culture. Our "conversations" are increasingly shaped by algorithms that optimize for engagement rather than wisdom, and our "table fellowship" extends to whatever content we consume—social media feeds, podcasts, streaming entertainment. Ben Sira's question is pressing: Are the voices we allow to form us actually wise? Do they speak from within the law of the Most High, or do they pull us subtly away from it?
Practically, this passage invites Catholics to be intentional about three things: First, invest in genuine knowledge of neighbors—not social media profiles, but real relationships requiring effort and discernment. Second, audit your conversations: Do you have at least one friendship in which Scripture, theology, or the life of prayer is a regular, natural topic? If not, seek one out—in a parish Bible study, a spiritual direction relationship, or a reading group. Third, examine your glorying: What do you quietly boast in? Your career, your politics, your taste? Ben Sira says the only boast that cannot be taken from you, and the only one that ennobles rather than diminishes, is the fear of the Lord—a posture recoverable in five minutes of silent adoration.