A reflection on Sirach 31:8–11 and Luke 12:35–40
In the spirit of St. Raymond of Peñafort, Confessor – III Classis
“Blessed is the rich man that is found without blemish, and hath not gone after gold” (Sirach 31:8).
In the commemoration of St. Raymond of Peñafort, Confessor and Master of the Sacred Law, the readings set before us in the Divinum Officium offer a profound meditation on the just man who, though possessing earthly goods, is not possessed by them. This harmonizes with Our Lord’s call in the Gospel according to St. Luke (12:35–40) to vigilant readiness, the girded loins and burning lamps of faithful servants awaiting the return of the Master.
St. Raymond, though born into wealth and privilege in 12th-century Catalonia, renounced worldly ambition to serve the Church with singular integrity and ascetic zeal. As compiler of the Decretals, he ordered canon law for the edification of clergy and the defense of orthodoxy. Yet his learning was always in service of sanctity. He bore the riches of knowledge without pride and administered ecclesiastical discipline without cruelty—truly, a man who could be “found without blemish, and hath not gone after gold.”
Let us then turn to the inspired Word and the testimony of the Fathers to illumine this harmony between just stewardship and spiritual vigilance.
I. The Just Man and Temporal Goods (Sirach 31:8–11)
“Blessed is the rich man that is found without blemish…” These words strike us with uncommon force in an age where wealth is often equated with moral compromise. Yet the Church, in her wisdom, does not condemn possession but perversion.
St. John Chrysostom teaches:
“Wealth is not a sin, but the misuse of wealth is. Possessing wealth is not the same as being possessed by it. It is not wealth itself, but the love of wealth, that is the root of evil.” (Hom. on Matthew, Hom. 63)
Sirach speaks not merely of the wealthy man, but the blameless wealthy man—he who might wield riches yet remains detached, using them for mercy, justice, and the glory of God. This is echoed by St. Augustine, who says:
“It is not the possession of riches that is to be condemned, but the bondage of the heart to them. Many have riches on earth but riches do not have them.” (Sermon 36)
The inspired author gives concrete criteria: “Who hath not run after gold, nor put his trust in money, nor in treasures” (v.9). In this we see an image of the man whose heart is set on higher things, whose use of created goods is subordinated to eternal beatitude.
And what is his reward? “His goods shall be established, and the assembly shall declare his alms.” His life bears fruit in time and testimony. The riches of the world, when sanctified by charity, become instruments of divine favor and human praise.
II. Vigilance in the Night (Luke 12:35–40)
The Gospel deepens this reflection, not merely extolling the man who rules well over his goods, but the servant who awaits the return of the Master.
“Let your loins be girt, and lamps burning in your hands” (v.35). This imagery recalls the Paschal vigil, the Exodus night when Israel stood ready to depart from Egypt. In the early Church, it also signified readiness for martyrdom or monastic striving.
St. Cyril of Alexandria writes:
“To be girded is to be free from the bonds of sloth. Burning lamps are the light of faith, the flame of charity. The faithful servant is one who lives by these, awaiting not with fear, but with longing the return of his Lord.” (Commentary on Luke, Serm. 92)
The suddenness of the Lord’s return (“at the second or third watch”) admonishes us against spiritual drowsiness. The Fathers frequently return to this theme. St. Gregory the Great explains:
“The watchful servant stands not idle, but labors in his Lord’s household. For he who watches must also work. Let no one presume upon grace and neglect diligence.” (Hom. 13 on the Gospels)
Indeed, this vigilance is not mere passive waiting, but active faithfulness. The rich man of Sirach is not slothful, but generous. The faithful servant in the Gospel is not merely awake, but serving.
III. The Saint as Living Commentary
In St. Raymond we find a living commentary on both readings. A man of high intellect, he did not bury his talents, but multiplied them in service to the Church. He used his influence to promote the just use of ecclesiastical power and labored for the conversion of Muslims and Jews, embodying both the wisdom of the just man and the vigilance of the servant.
The famous tale of his miraculous crossing of the sea on his cloak, fleeing a king’s immoral court, is a vivid image of one who, unattached to worldly honor, would rather brave the waves than offend God. It is the exact opposite of the man who runs after gold or seeks comfort over conscience.
Conclusion
Let us, then, in imitation of St. Raymond and in obedience to the inspired Word, examine our own stewardship. Do we treat temporal goods as gifts entrusted for a time, or as idols to cling to? Are our loins girded—our passions disciplined, our will firm? Are our lamps burning with the oil of prayer and charity?
Let us remember, as St. Ambrose teaches:
“The Lord comes when He is not expected. Let us therefore keep our hearts always awake, so that whether He comes in the evening or at midnight, He may find us not sleeping, but watching.” (Expos. in Lucam, Bk. 7)
And may the intercession of St. Raymond of Peñafort obtain for us that grace to be both faithful stewards and vigilant servants, so that when the Master returns, He may find us worthy to sit at His table and enter into His joy.