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1 Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. 2 Their imagination of things to come, and the day of death, [trouble] their thoughts, and [cause] fear of heart; 3 From him that sitteth on a throne of glory, unto him that is humbled in earth and ashes; 4 From him that weareth purple and a crown, unto him that is clothed with a linen frock. 5 Wrath, and envy, trouble, and unquietness, fear of death, and anger, and strife, and in the time of rest upon his bed his night sleep, do change his knowledge. 6 A little or nothing is his rest, and afterward he is in his sleep, as in a day of keeping watch, troubled in the vision of his heart, as if he were escaped out of a battle. 7 When all is safe, he awaketh, and marvelleth that the fear was nothing. 8 [Such things happen] unto all flesh, both man and beast, and that is sevenfold more upon sinners. 9 Death, and bloodshed, strife, and sword, calamities, famine, tribulation, and the scourge; 10 These things are created for the wicked, and for their sakes came the flood. 11 All things that are of the earth shall turn to the earth again: and that which is of the waters doth return into the sea. 12 All bribery and injustice shall be blotted out: but true dealing shall endure for ever. 13 The goods of the unjust shall be dried up like a river, and shall vanish with noise, like a great thunder in rain. 14 While he openeth his hand he shall rejoice: so shall transgressors come to nought. 15 The children of the ungodly shall not bring forth many branches: but are as unclean roots upon a hard rock. 16 The weed growing upon every water and bank of a river shall be pulled up before all grass. 17 Bountifulness is as a most fruitful garden, and mercifulness endureth for ever. 18 To labour, and to be content with that a man hath, is a sweet life: but he that findeth a treasure is above them both. 19 Children and the building of a city continue a man's name: but a blameless wife is counted above them both. 20 Wine and musick rejoice the heart: but the love of wisdom is above them both. 21 The pipe and the psaltery make sweet melody: but a pleasant tongue is above them both. 22 Thine eye desireth favour and beauty: but more than both corn while it is green. 23 A friend and companion never meet amiss: but above both is a wife with her husband. 24 Brethren and help are against time of trouble: but alms shall deliver more than them both. 25 Gold and silver make the foot stand sure: but counsel is esteemed above them both. 26 Riches and strength lift up the heart: but the fear of the Lord is above them both: there is no want in the fear of the Lord, and it needeth not to seek help. 27 The fear of the Lord is a fruitful garden, and covereth him above all glory. 28 My son, lead not a beggar's life; for better it is to die than to beg. 29 The life of him that dependeth on another man's table is not to be counted for a life; for he polluteth himself with other men's meat: but a wise man well nurtured will beware thereof. 30 Begging is sweet in the mouth of the shameless: but in his belly there shall burn a fire.
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[AD 450] Quodvultdeus on Sirach 40:1
God said to the woman, “Multiplying, I will multiply your groaning and your pain.” The prophet David confirms that the children of transgressors are born in this way. “I was conceived,” he says, “in iniquity, and in the midst of sins my mother fed me at her breast.” Solomon also attests to the same thing. “Heavy,” he says, “is the yoke on the children of Adam, from the day they come forth from their mother’s womb until the day of their burial in the mother of all.” And similarly, “And I, when born, inhaled the common air and fell on the same earth, and like everyone else I emitted my first sound with tears. I was raised in swaddling clothes, with great care. No king, in fact, has begun existence differently, because there is only one entrance into life for all and only one exit.” And a little later, “They were an accursed race from the beginning.” And Isaiah, “Evil race, wicked children, you have abandoned the Lord.” Job also says, “No one is immune from defilement, not even a baby whose life on earth has been but a single day.” And again, “No one can make pure what has been conceived of an impure seed, except you alone, who are pure.” To expiate the curse of this seed and to purify the impurity of both the woman who has given birth and the child, the Law instituted sacrifices until the kingdom of Christ, who, his body offered in sacrifice, saves the small and the great.

Source: THE BOOK OF PROMISES AND PREDICTIONS OF GOD 1:4.6
[AD 455] Prosper of Aquitaine on Sirach 40:1
At no time does our corruptibility participate in incorruptibility, given that, our nature being destined to die, it is at all times subject to death. The beginning of this life is the beginning of death, and no sooner does our age begin to increase than our life begins to decrease. And if a stretch of time is added to it, it is not added in a permanent way but transitorily, always moving toward death. Thus a person, mortal from the beginning, who one day dies, does not die in violation of the law of mortality, and the possibility of dying is always greater for him than that of living. And although the mortality of all people derives from a single cause, nevertheless many are the weaknesses that lacerate corruptible human nature. And not only the years or the months or days of human life but every hour and each individual moment are subject to illness, depression and injuries. And there is no manner of dying that does not happen to at least someone among mortals. There hangs “a severe yoke over the children of Adam, from the day they come forth from their mother’s womb until the day of their burial in the mother of all, the earth.”

Source: THE CALL OF ALL NATIONS 2:21
[AD 379] Basil of Caesarea on Sirach 40:20
Prayer is the request for good made to God by pious persons. In no way do we limit such requests merely to words. We do not believe that God needs to be reminded of things with words. He already knows the things that are good for us, even when we do not ask for them. So, what are we saying? That our prayer should not consist in syllables but in the soul’s purpose and in virtuous actions that spread throughout our entire life. “Whether you eat,” says the apostle, “or drink or do any other thing, do everything to the glory of God.” Seated at table, pray. Taking your bread, thank him who gave it to you. Fortifying the weakness of the body with wine, remember him who offers you this gift for the gladness of your heart and comfort in illness. Do you no longer feel the need for food? Do not allow the memory of the Benefactor to fade! If you put on your tunic, give thanks to him who gave it to you. If you wrap yourself in your cloak, let your love for God grow, who has given you suitable clothing in both winter and summer, to care for your life and to cover what is shameful. Has the day ended? Give thanks to him who lavished sunlight in service of the affairs of the day and fire to illuminate the night, for dealing with what is left to be done.

Source: ON THE MARTYR JULITTA
[AD 444] Cyril of Alexandria on Sirach 40:20
We say that the saints who have arisen in the churches—mystagogues and teachers—are called holy stones that roll on the earth. They were similar in appearance “to the precious, chosen cornerstone, placed by the God and Father in the foundation of Zion.” And if the foundation is of stones, compacted and joined to him and raised to God as a holy temple, these also are rightly called stones. It is very well said that they roll, thus in some way indicating the agility and velocity with which they move toward every aspect of holiness. Round or spherical stones, in fact, overcome any obstacle and move with great facility, if one wants to move them. The mind of the saints, in turn, willingly adapts to the will of God. Since we are such “stones,” it is clear that we should be righteous and blameless. But if there is some good, it is his, if there is something beautiful, it comes from him, because God lavishes on us everything related to piety. What things? “Grain for the youths, sweet-smelling wine to the virgins.” One who … is disposed to follow God’s will with youthful boldness, wanting to do good, will receive from him even greater strength, symbolized by grain, since “bread strengthens the heart.” Another, who has been purified and has a pure mind and may justly be compared with the venerable and holy virgins, will receive like intelligible wine the clear and secure knowledge of God “that gladdens hearts.” Young people and virgins, therefore, as we have just explained, will rightly be called to participate to a high degree in the goods of heaven, and they will hear God say, “Eat and drink, become inebriated, you who are near me.” These are close to God, not with respect to place—it is stupid to think or imagine this—but in relation to an incontestable firmness of intellect and the aspiration to every virtue and to love for Him.

Source: COMMENTARY ON ZECHARIAH 9:64
[AD 430] Augustine of Hippo on Sirach 40:27
The church, for the faithful servants of God who live in temperance, justice and love for God, is rightly called paradise, rich as it is with abundant graces and chaste delights. Even in tribulation, such a servant glories in his patience and is filled with great joy because the consolations of God gladden his soul in proportion to the many sufferings he experiences in his heart.

Source: SERMONS 12:34.65
[AD 253] Origen of Alexandria on Sirach 40:28
The beggar begs because he lacks what is necessary and because he finds it impossible to procure these things in a dignified way. You might find in such a condition those who, so to speak, beg for saving remedies from the Greeks or from the barbarians who promise truth; they lack a dignified means, suitable for a being endowed with logos, of procuring without danger the abundant contemplation of the truth. But the Logos forbids this manner of seeking, saying somewhere, “Do not lead the life of a beggar. It is better to die than to beg.” The unfaithful administrator in the Gospel was ashamed to beg, and therefore he says to the one who owes a hundred measures of wheat, “Take your note and write fifty,” and to the one who owes a hundred barrels of oil, “Take your note and write eighty,” preferring to decrease what is owed to his master than to shamefully beg, and for this he is praised. Jesus, therefore, not only freed the blind man of the blindness that had afflicted him from birth but also from begging, because together with his sight he also gave him the possibility of finding a way to procure for himself what was necessary for the salvation of his soul. In this case, the reason for begging was blindness, whereas in the Acts it was being lame: 6 one who is freed from these things will no longer beg.

Source: COMMENTARY ON THE GOSPEL OF JOHN, FRAGMENT 64