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1 He that is merciful will lend unto his neighbour; and he that strengtheneth his hand keepeth the commandments. 2 Lend to thy neighbour in time of his need, and pay thou thy neighbour again in due season. 3 Keep thy word, and deal faithfully with him, and thou shalt always find the thing that is necessary for thee. 4 Many, when a thing was lent them, reckoned it to be found, and put them to trouble that helped them. 5 Till he hath received, he will kiss a man's hand; and for his neighbour's money he will speak submissly: but when he should repay, he will prolong the time, and return words of grief, and complain of the time. 6 If he prevail, he shall hardly receive the half, and he will count as if he had found it: if not, he hath deprived him of his money, and he hath gotten him an enemy without cause: he payeth him with cursings and railings; and for honour he will pay him disgrace. 7 Many therefore have refused to lend for other men's ill dealing, fearing to be defrauded. 8 Yet have thou patience with a man in poor estate, and delay not to shew him mercy. 9 Help the poor for the commandment's sake, and turn him not away because of his poverty. 10 Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost. 11 Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold. 12 Shut up alms in thy storehouses: and it shall deliver thee from all affliction. 13 It shall fight for thee against thine enemies better than a mighty shield and strong spear. 14 An honest man is surety for his neighbour: but he that is impudent will forsake him. 15 Forget not the friendship of thy surety, for he hath given his life for thee. 16 A sinner will overthrow the good estate of his surety: 17 And he that is of an unthankful mind will leave him [in danger] that delivered him. 18 Suretiship hath undone many of good estate, and shaken them as a wave of the sea: mighty men hath it driven from their houses, so that they wandered among strange nations. 19 A wicked man transgressing the commandments of the Lord shall fall into suretiship: and he that undertaketh and followeth other men's business for gain shall fall into suits. 20 Help thy neighbour according to thy power, and beware that thou thyself fall not into the same. 21 The chief thing for life is water, and bread, and clothing, and an house to cover shame. 22 Better is the life of a poor man in a mean cottage, than delicate fare in another man's house. 23 Be it little or much, hold thee contented, that thou hear not the reproach of thy house. 24 For it is a miserable life to go from house to house: for where thou art a stranger, thou darest not open thy mouth. 25 Thou shalt entertain, and feast, and have no thanks: moreover thou shalt hear bitter words: 26 Come, thou stranger, and furnish a table, and feed me of that thou hast ready. 27 Give place, thou stranger, to an honourable man; my brother cometh to be lodged, and I have need of mine house. 28 These things are grievous to a man of understanding; the upbraiding of houseroom, and reproaching of the lender.
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[AD 856] Rabanus Maurus on Sirach 29:7
This statement refers to the attitude of those who do not desire to do evil with ill will but are reprehensible for the fact that they do not want to help others, out of fear of losing perishable things. To this sickness one must apply the remedy of mercy and charity and the recollection of that saying of the Lord that says, “Do not store up for yourselves treasure on earth, where moth and rust consume and where thieves break in and steal. Rather, store up for yourselves treasure in heaven, where neither moth nor rust consume, where thieves do not break in and steal.” And elsewhere one reads regarding riches what comes from the same charity, “To one who has will be given more, and he will have in abundance. But to one who has not, even what he has will be taken away.”

Source: ON ECCLESIASTICUS 6:10
[AD 410] Gaudentius of Brescia on Sirach 29:12
The rapacity of the one who grasps does not reduce avarice but provokes it. Indeed, it is written, “One who loves money will not be satisfied by money.” Nor does one love God who does not pity the poor, in whom Christ asks us to recognize that he is either helped or neglected. “When you did not do this to one of these least,” he says, “you did not do it to me.” And the apostle John says in his epistle, “If someone sees his brother or sister in need and closes his heart to them, the love of God is not in him.” One falsely says that he loves Christ if he does not love the poor person, if he denies in his actions the love that he professes with his words. Let everyone therefore make an effort to give proof by their actions that they love God, because the love of God will purify them from all sin. Do you want, then, to know to what a great extent alms lighten the weight of sins? Listen to the counsel the prophet Daniel offers to the rich sinner: “Now, O king,” he said, “may my advice please you: redeem your evil actions with alms and your sins with acts of mercy to the poor.” But perhaps you are thinking of keeping for yourself and your children what you do not want to give to the poor? I do not want you to worry yourself so dangerously, since “you do not know what tomorrow will bring.” Our God is powerful enough to give to them and to you. Indeed, everything that you give to the poor as alms you have put to your account and to that of your children. Nothing can be lacking to those whom you have joined to Christ. The one who assures us that he receives through the poor knows how to repay. Give without worries. He is a trustworthy borrower, the one who promises the kingdom of heaven. The divine Scripture says, “Hide your alms in the bosom of the poor person, and he will pray to God for you.” It is as though it said, “Sell your inheritance and acquire a surety, by which you can look with an unveiled face18 on the judge who is coming, certain of having obtained pardon.” Then in the Gospel it says, “If you want to be perfect, sell what you have, give to the poor, and you will have treasure in heaven, and come, follow me.”

Source: SERMONS 13:29-32
[AD 430] Augustine of Hippo on Sirach 29:12
Those who are going to receive the kingdom have given aid to the poor like good, faithful Christians, following the words of the Lord and confidently hoping in his promises. This is how they conducted themselves, because if they had not, their lives that were otherwise suited to holiness would have remained sterile, limiting themselves to abstaining from sins, not violating chastity or abandoning themselves to drunkenness, not stealing or doing anything bad. If they had not added charitable actions, they would remain sterile, only observing the first part of the commandment, “Stay far away from evil,” and not the other part, “and do good.” Thus, when it says, “Come, receive your kingdom,” this call is not motivated by the fact that they have lived in chastity, refrained from stealing, or that they have not taken advantage of the poor, or robbed other people’s possessions or perjured themselves. Rather, it says, “Because I was hungry and you gave me something to eat.” This fact is recognized as all the more important if the Lord was silent about the rest and only focused on this merit. In an analogous way, when he says to others, “Go into the eternal fire prepared for the devil and his angels,” he does not introduce any of the other causes that could have been adduced for their sentences because they were adulterers, murderers, liars, sacrilegious, blasphemers, unbelievers; instead he only says, “I was hungry, and you gave me nothing to eat.” I see that this has made an impression on you and astonishes you; this is truly amazing what he is saying. I will try to sort out for you the meaning and communicate it to you. It is written, “As water extinguishes a blazing fire, so aid given to the poor cancels one’s sins.” And still, “Visit mercy on the heart of the poor, and the same will pray to the Lord for you.” We have already cited the passage, “Listen, my king, and redeem your sins with mercy.” These are some of the many passages from the Word of God that demonstrate the importance of mercy in order to extinguish and to cancel sins. Or, there are also those whom the Lord condemns—or no, rather, those whom he is going to reward with crowns, as we have heard, for their acts of charity, as though he were saying, It would be difficult when weighing and examining carefully your actions to find a reason not to condemn you. Instead, he says, “Enter into the kingdom because I was hungry and you gave me something to eat.” Therefore, they will be saved, not because they have not sinned but because they have redeemed their sins with their good works.

Source: SERMON 389:5
[AD 460] Valerian of Cimiez on Sirach 29:12
Listen to Solomon, who says, “Do something good for yourself; give alms to the poor.” Whoever, then, desires to look out for his own advantage willingly sustains the poor. There is no lack of opportunities by which, every day, you may acquire gain if you pay attention to the needs of the poverty of others. In fact, the Scripture says, “Sins are cleansed by alms and by faith.” Look, this one seeks a meal with a famished mouth. And that one, by his nakedness, says that he lacks even the scantiest of clothing.

Source: HOMILY 8:3
[AD 856] Rabanus Maurus on Sirach 29:16
This passage opposes Pelagius, who puts free will before grace, even though the elect are freed from every stain only by the grace of Christ. Thus the apostle says, “By grace we have been saved.” And, “Who will free me from this body given over to death? The grace of God through Christ our Lord.” And again, “By the grace of God I am what I am, and his grace in me has not been in vain.”

Source: ON ECCLESIASTICUS 7:2
[AD 856] Rabanus Maurus on Sirach 29:22
According to the literal sense it is more agreeable to take a frugal but secure meal under the roof of a shack than to seek splendid banquets but in uncertain circumstances and at the price of enormous effort and excessive worry. Allegorically, the food of the spiritual sense that the poor people of the church obtain under the humble roof of the letters of catholic unity is better than the ambitious delicacies of philosophical dogmas, enclosed as they are by philosophers or heretics in the various books of the rhetoricians in the form of errors or hypotheses, instead of in respect for the truth. These latter involve huge labors and excessive worries and are of little use. Paul says on this theme, “They are always learning, without ever arriving at a knowledge of the truth.” In fact, “God has shown the wisdom of this world to be foolish,” and “the kingdom of God does not consist in words but in virtue.”

Source: ON ECCLESIASTICUS 7:3