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1 Desire not a multitude of unprofitable children, neither delight in ungodly sons. 2 Though they multiply, rejoice not in them, except the fear of the Lord be with them. 3 Trust not thou in their life, neither respect their multitude: for one that is just is better than a thousand; and better it is to die without children, than to have them that are ungodly. 4 For by one that hath understanding shall the city be replenished: but the kindred of the wicked shall speedily become desolate. 5 Many such things have I seen with mine eyes, and mine ear hath heard greater things than these. 6 In the congregation of the ungodly shall a fire be kindled; and in a rebellious nation wrath is set on fire. 7 He was not pacified toward the old giants, who fell away in the strength of their foolishness. 8 Neither spared he the place where Lot sojourned, but abhorred them for their pride. 9 He pitied not the people of perdition, who were taken away in their sins: 10 Nor the six hundred thousand footmen, who were gathered together in the hardness of their hearts. 11 And if there be one stiffnecked among the people, it is marvel if he escape unpunished: for mercy and wrath are with him; he is mighty to forgive, and to pour out displeasure. 12 As his mercy is great, so is his correction also: he judgeth a man according to his works 13 The sinner shall not escape with his spoils: and the patience of the godly shall not be frustrate. 14 Make way for every work of mercy: for every man shall find according to his works. 15 The Lord hardened Pharaoh, that he should not know him, that his powerful works might be known to the world. 16 His mercy is manifest to every creature; and he hath separated his light from the darkness with an adamant. 17 Say not thou, I will hide myself from the Lord: shall any remember me from above? I shall not be remembered among so many people: for what is my soul among such an infinite number of creatures? 18 Behold, the heaven, and the heaven of heavens, the deep, and the earth, and all that therein is, shall be moved when he shall visit. 19 The mountains also and foundations of the earth be shaken with trembling, when the Lord looketh upon them. 20 No heart can think upon these things worthily: and who is able to conceive his ways? 21 It is a tempest which no man can see: for the most part of his works are hid. 22 Who can declare the works of his justice? or who can endure them? for his covenant is afar off, and the trial of all things is in the end. 23 He that wanteth understanding will think upon vain things: and a foolish man erring imagineth follies. 24 by son, hearken unto me, and learn knowledge, and mark my words with thy heart. 25 I will shew forth doctrine in weight, and declare his knowledge exactly. 26 The works of the Lord are done in judgment from the beginning: and from the time he made them he disposed the parts thereof. 27 He garnished his works for ever, and in his hand are the chief of them unto all generations: they neither labour, nor are weary, nor cease from their works. 28 None of them hindereth another, and they shall never disobey his word. 29 After this the Lord looked upon the earth, and filled it with his blessings. 30 With all manner of living things hath he covered the face thereof; and they shall return into it again.
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[AD 407] John Chrysostom on Sirach 16:1-3
Is it not true that not only do we fail to take to heart the care of our children but insidiously target and oppose those who would do so and end by being more cruel toward our children than barbarians? The cruelty of barbarians amounts only to reducing their enemies to slavery, the destruction and subjugation of their country and the outrage of bodily torture. You, however, reduce their very souls to slavery, fastening them with fetters like slaves, giving them over as prey to wicked and ferocious demons and to their passions. Indeed, by the fact that you give them no spiritual counsel nor permit others who are disposed to carry out this duty to do so, your conduct is in no way different. And no one should say to me that many who have ignored their children, even more than did Eli, have not suffered anything of the kind. On the contrary, many, in quite a few cases and for similar faults, have had to undergo even worse punishments. Indeed, what was the origin of early death? What caused the damage, the calamities, the misfortunes, the innumerable evils? Is it not perhaps that we neglect the duty of correcting our children when they err? And that this conclusion is not mere conjecture is sufficiently demonstrated by the disgrace of the elderly Eli. And I also refer you to the words that one of our wise men wrote on this theme. Speaking precisely of children, he says, “Do not delight in your children if they are godless. If they do not fear God, do not expect a long life for them.”

Source: AGAINST THE OPPONENTS OF THE MONASTIC LIFE 3:3
[AD 407] John Chrysostom on Sirach 16:1-3
“O that my head were water, and my eyes a fountain of tears!” It is seasonable for me to utter these words now, yes, much more than for the prophet in his time. For although I am not about to mourn over many cities or whole nations, yet shall I mourn over a soul that is of equal value with many such nations, yes, even more precious. For if one person who does the will of God is better than ten thousand transgressors, then you were formerly better than ten thousand Jews. This is why no one would now blame me if I were to compose more lamentations than those that are contained in the prophet and to utter complaints yet more vehement. For it is not the overthrow of a city that I mourn, or the captivity of wicked people, but the desolation of a sacred soul, the destruction and effacement of a Christ-bearing temple.

Source: LETTER TO THE FALLEN THEODORE 1:1
[AD 253] Origen of Alexandria on Sirach 16:4
Take the whole number of the human race and pick out those who are faithful from all the nations: doubtless they will be fewer than the whole. Then select the better ones from the number of the faithful: it is certain that the number will be far lower. And again, from those whom you have chosen, select the more perfect ones: you will find even fewer. And the more you continue to make choices, the more you will find them to be scanty and very few, until you finally come to a certain one who confidently says, “I labored more than all of them.”Thus, “those who are more” will receive more land and more of a physical inheritance, but the “few” will attain to a small amount of land, since they have more in the Lord; but some will receive no earthly inheritance, if they become worthy to be priests and ministers of God; for “of these” the Lord will be their whole inheritance. And who is so blessed that among the few he receives either a small amount of land or that among the chosen priests and ministers he merits in the allotment of his inheritance to have room for the Lord alone? For granted they receive some land on account of their beasts of burden, yet it is from that land that borders on cities and is attached to cities.
Yet these words that say that the inheritance is multiplied to those who are more can be understood in still another way as well. For one just person is considered as “more” in accordance with the fact that “he is accepted by God.” After all, it is even written, “Through one wise person a city will be considered, but the tribes of the unjust will be desolated.” And one just person is reckoned for the whole world, but the unjust, even if they are many, are considered by God as scanty and as nothing.
So there is a praiseworthy multitude, as we see was said to Abraham as well, when “he led him outside and said to him: look at the sky if you are able to number the stars; thus will be your seed.” Consider here how the just person is interior and always abides in what is interior, since it is “inside” that “he prays to the Father in secret,” and “all the glory of the king’s daughter,” that is, of the royal soul, “is within.” Nevertheless, God “leads him outside,” when circumstances demand it and the rational order of visible things demands it. Therefore, even in this way, to the many who are “as the stars of heaven in multitude,” an inheritance is multiplied; and to the scanty few, namely, those who, even if they are many in number, nevertheless are considered scanty due to the unworthiness and commonness of their life, a scanty inheritance is appointed.

Source: HOMILIES ON NUMBERS 21:2.2-3
[AD 215] Clement of Alexandria on Sirach 16:11
The book of Wisdom plainly says, “For mercy and wrath are with him, for he alone is Lord of both.” He is Lord of propitiations and pours forth wrath according to the abundance of his mercy. It is the same with his reproof. For the aim of mercy and of reproof is the salvation of those who are reproved. Now, that the God and Father of our Lord Jesus is good, the Word will again attest: “For he is kind to the unthankful and the evil,” and further, when he says, “Be merciful, as your Father is merciful.” Still further also he plainly says, “None is good but my Father, who is in heaven.” In addition to these, again he says, “My Father makes his sun to shine on all.”

Source: CHRIST THE EDUCATOR 1:72.1-2
[AD 253] Origen of Alexandria on Sirach 16:21
“And I will send hunger on them and will cause people and beast to die.” How can I proclaim publicly such profound truths? From where will I receive help that I might make you understand how the earth is touched by hunger and fruitfulness, by abundance and poverty? “O the depths of the riches, the wisdom and the knowledge of God!” Hunger perhaps comes because of people and because of the wickedness of souls. Or perhaps it is the fault of the angels to whom the things of the earth were entrusted that the things we see happen take place, if they commit sin. If some are set up as instruments of heavenly providence, but they themselves become interested in the fruits, then the earth’s sterility is probably also due to them. “The greater part of his works are hidden.” We cannot speak of the greatness of wisdom. “Who has counted the sands of the sea, the raindrops, the days of the ages? The height of the heavens, the wideness of the earth, the depths of the wisdom of God.”

Source: HOMILIES ON EZEKIEL 4:2
[AD 449] Eucherius of Lyon on Sirach 16:27
There is the story of the man who asked another where he thought God could be found, and the other responded, “Run close behind me!” So he ran behind him, until they came to a wide desert. The guide then showed him the peace of that vast solitude and said, “Here is where God is!” And indeed, is it not right to think that God would be more easily reachable there? Even at the beginning of time, when God made all things with wisdom, adapting them one by one for future needs, he in no way left this part of the world useless and without importance. Indeed, since he created everything not only because he felt generous at that moment but especially because he already knew the future, he provided solitary places. I think he did this for the saints who would frequent them—this is how I see it. God wanted to give the places that are rich in fruit to others and to the saints, instead of those more generous lands, this fruitful one. In this way the deserts would also become fertile, and the valleys would be covered with abundant crops, while he “from on high would water the mountains,” thus remedying the unproductiveness of those places, filling a barren place with inhabitants.

Source: IN PRAISE OF SOLITUDE 4-5