Who is the Rich Man That Shall Be Saved?[1]
By Clement of Alexandria
I. People who praise & flatter the rich are rightly judged as despicable men-pleasers, but they are also godless and treacherous. They are godless, because neglecting to praise and glorify God, they heap divine honors upon men who live detestable lifestyles and who, as a result, are subject to the condemnation of God. They are treacherous, because even though wealth alone can puff up & corrupt the souls of its possessors and turn them aside from the path of salvation, these flattering men-pleasers stupefy the rich even more by inflating their minds with the pleasures of extravagant praises, and by making them utterly despise all things except wealth—on account of which they are admired. Praising the rich brings fire to fire, pours pride upon pride, and adds conceit to wealth—thus adding a heavier burden to that which is already by nature a weight, a portion of which should rather be removed and taken away as being a dangerous & deadly disease. Because for those who exalt and magnify themselves, a change and downfall to a low condition will surely follow just as the Scriptures teach. Therefore, it appears to me to be far kinder—rather than to hatefully flatter the rich and praise them for what is bad—to aid the rich in working out their salvation in every possible way. We should ask for God’s assistance with this, who will surely and sweetly help His own children. Whosoever attains to the truth in this matter and obtains this grace and thus distinguishes himself in good works shall gain the prize of everlasting life.
II. There are likely many reasons, rather than just one, that salvation appears to be more difficult for rich people than for the poor. For some rich people—upon hearing the utterance of the Savior, that “it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God” [Matt 19:24]—fall into despair and regard themselves as not as not destined to live. They therefore surrender all to the world and cling to the present life as if it alone was left to them, and so stray further from the path to eternal life. They fail to even investigate the matters of either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God. However, other rich people rightly and adequately comprehend these matters, but because they attach slight importance to the works which tend to salvation, they do not make the necessary preparation for attaining to the objects of their hope. And I affirm both of these things concerning the rich who have learned both the Savior’s power and His glorious salvation. With those who are ignorant of the truth I have little concern.
III. Therefore, the servants of the Lord who are actuated by a love of the truth and love of their brethren, and who neither rudely insult the rich who are called by God, nor, on the other hand do they fawn & flatter them for their own covetous purposes, must use the word of God to relieve the rich of their groundless despair. The teachings of Jesus must be explained to the rich so that they understand that the inheritance of the kingdom of heaven is not quite cut off from them if they obey the commandments. The rich who love Jesus must be persuaded that their fear of rejection is baseless, and that the Lord gladly receives them—provided they are willing. In addition, these rich ones must be shown & taught how and by what deeds and by what type of character they shall win the objects of hope—since it is neither out of their reach, nor, on the other hand, attained without effort.[2] But as is the case with athletes (to compare small & perishing things with those that are great & immortal), let the man who is endowed with worldly wealth consider that this depends on himself. For example, among those [athletes], one man, because he despaired of being able to conquer and win crowns, did not even submit his name for the contest; while another, whose mind was inspired with this hope, and yet did not submit to the appropriate labors and diet and exercises, remained uncrowned, and did not achieve his expectations. So also, let not the man who has been invested with worldly wealth proclaim himself excluded at the outset from the Savior’s lists, provided he is a believer and one who contemplates the greatness of God’s philanthropy; nor let him, on the other hand, expect to win the crowns of immortality without struggle and effort, continuing untrained, and without contest. But let him go and put himself under the Word as his trainer, and Christ the President of the contest. Likewise, for his prescribed food & drink let him have the New Testament of the Lord; and for exercises, the commandments; and for elegance and ornament, let him cultivate the beautiful character traits of love, faith, hope, knowledge of the truth, gentleness, meekness, pity, and sober-mindedness. By persevering in such a strict training regimen, when, by the last trumpet, the signal is given for the race and departure hence (as from the stadium of life), this type of rich man will be able to present himself victorious with a good conscience before the Judge who confers the rewards, being confessedly worthy of the Fatherland on high, to which he returns with crowns and the acclamations of angels.
IV. May the Savior then grant to us that, having begun the subject from this point, we may contribute to the brethren what is true, and suitable, and saving, first concerning the hope itself, and second, concerning the access to the hope. Jesus teaches those who draw near to Him & gives to those who ask. He also dispels ignorance and despair by again introducing the same words about the rich, words which become their own interpreters and infallible expounders. Listen again to the very same statements from the Gospels which till now were distressing you (hearing them as you did without examination and understanding them erroneously due to immaturity):
Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?”
So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God. You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’
And he answered and said to Him, “Teacher, all these things I have kept from my youth.”
Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.”
But he was sad at this word, and went away sorrowful, for he had great possessions.
Then Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!” And the disciples were astonished at His words. But Jesus answered again and said to them, “Children, how hard it is for those who trust in riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
And they were greatly astonished, saying among themselves, “Who then can be saved?”
But Jesus looked at them and said, “With men it is impossible, but not with God; for with God all things are possible.”
Then Peter began to say to Him, “See, we have left all and followed You.”
So Jesus answered and said, “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life. But many who are first will be last, and the last first” (Mark 10:17-31).
V. These things are written in the Gospel according to Mark. The same account is also found in Matthew [19:16-30] & Luke [18:18-30] correspondingly. Although the expressions may vary slightly in each [synoptic] Gospel, yet all three of them show identical agreement in meaning.
Because the Savior teaches nothing in a merely human way but teaches all things to His followers with divine & mystic wisdom, we must not listen to His utterances carnally. With investigation and intelligence, we must search out and learn the meaning hidden in His words. Even the things which He seems to have expressed simply (which pertain to the entire design of salvation and should therefore be contemplated with admirable & supercelestial depth of mind) we must not receive superficially with our ears, but with application of the mind to the very spirit of the Savior and to the unspoken meaning of His declaration.
VI. For in this incident recorded in the Gospels, our Divine Lord & Savior Jesus Christ was pleasantly asked a question most appropriate for Him…and having been called “good,” and taking the starting note from this first expression, He begins His teaching by turning the pupil to God [the Father], the good, and first and only dispenser of eternal life, which the Son, who received it of Him, gives to us.[3]
VII. [omitted for the sake of brevity]
VIII. In this incident, the Rich Young Ruler demonstrates that, despite his youthfulness (a time of life which is particularly prone to sin & foolishness), he possesses understanding and maturity beyond his years. It is interesting that although this rich young man…is perfectly persuaded that nothing is lacking to him regarding righteousness, yet he seems to understand that he is entirely destitute of life. For this reason, he asks the question about inheriting eternal life, and he asked it of Him who is alone able to give it. With reference to the Law, the rich young ruler has confidence, yet he addresses the Son of God in a humble act of petition. The rich young ruler is being transferred from faith to faith.[4] Because he feels tossed about due to being perilously anchored in the Law, he decides to head for the Savior, seeking a place of refuge.
IX. Jesus, accordingly, does not accuse him of not having fulfilled all things out of the Law, but instead, He loves him, and fondly welcomes his obedience in what he had learned. However, Jesus says that the rich young ruler is not perfect as respects eternal life, since he had not fulfilled what is perfect, and that he is a doer indeed of the Law, but idle at the true life. Those things, indeed, are good. For “the commandment is holy” [Rom 7:12], as far as a sort of training with fear and preparatory discipline goes, leading as it did to the culmination of legislation and to grace.[5] But “Christ is the end [or “fulfillment”] of the Law for righteousness to everyone who believes” [Rom 10:4]; and not as a slave making slaves, but sons, and brethren, and fellow-heirs, who perform the Father’s will.
X. Jesus said, “If you want to be perfect…” [Matt 19:21], so consequently, the rich young ruler was not yet perfect. And Jesus’ expression, “If you…” showed the self-determination of the soul with whom Jesus was talking. The choice depended on the man as being free; but the gift depended on God as the Lord. And God gives to those who are willing & exceedingly earnest, and who ask, so that their salvation may become their own. For in matters of salvation, God does not force people (for compulsion is repugnant to God), but rather, He supplies to those who seek, and bestows on those who ask, and opens to those who knock. If you will—if you really will and are not deceiving yourself—then acquire what you lack. One thing is lacking to you — the one thing which abides, the good, that which is now above the Law, which the Law does not give, which the Law does not contain, which is the prerogative of those who live. The rich young ruler, who had fulfilled all the demands of the Law from his youth and had gloried in what was magnificent, was not able to complete the whole with this one thing which was specially required by the Savior to receive the eternal life that he desired. But he departed displeased, vexed at the commandment of the life on account of which he humbly petitioned Jesus. For by all indications, despite what he implied, the rich man did not truly desire life, but only desired the mere reputation of having made a good choice. He could have busied himself with many things, but concerning the one thing, the work of life, he was disinclined & unable to perform. Such was also what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving. Martha blamed her sister Mary for neglecting the task of serving to sit at Jesus’ feet and devote her time to learning. Jesus told Martha, “…you are worried & troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.”[6] Likewise, Jesus directed the rich young ruler to leave his busy life, and to cleave to One and adhere to the grace of Him who offered everlasting life.
XI. What was it that made the rich man walk away from Jesus and give up the petition, the hope, and the life that he had earlier pursued with zeal? “Sell whatever you have….”[7] But despite what some people believe, Jesus had not commanded him to literally throw away all the substance he possessed and to abandon his property. Rather, Jesus commanded the man to banish from his soul all carnal notions about wealth—i.e., his excitement and morbid feelings about it which are thorn-like anxieties that choke the seed of life. For it is no great or desirable thing to simply be poor. Otherwise, the destitute homeless people who beg on the streets for their daily bread, but who do not know God and His righteousness, are the most blessed and most dear to God, and they are the sole possessors of everlasting life simply on account of their extreme poverty and lack of subsistence.
Renouncing wealth to bestow it upon the poor was not a new thing in Jesus’ day. Many did this before the Savior’s advent. Some did it because of the leisure thereby obtained for learning, and on account of a dead wisdom. Others did it for empty fame and vainglory, as did the Anaxagorases, the Democriti, and the Crateses.[8]
XII. So, why did Jesus command this thing that had not been able to save those men of former days? What peculiar thing did the Son of God announce and teach during this encounter with the rich young ruler? It is not the outward act which others (including non-Christians) have done, but something else indicated by it: the greater, more godlike, more perfect act of stripping off the passions from the soul and the character, and the cutting up by the roots and casting out of what is alien to the mind. For this is the lesson peculiar to the believer, and the instruction worthy of the Savior. Those men who formerly despised material things indeed relinquished & squandered their property—but the passions of the soul, I believe, they intensified. For they indulged in arrogance, pretension, and vainglory, and held contempt for the rest of mankind, as if they alone had done something superhuman. How then would the Savior have prescribed to His followers something that was injurious & hurtful with reference to the life which He promised? For although such is the case, even after a person gets rid of the burden of wealth, they may still have the lust and desire for money very much alive within them. If a man abandons his wealth, being at once destitute of it yet desiring what he spent, he may then experience a double grief—grieving both the absence of his servants and the presence of regret. For it is impossible and inconceivable that those who lack the necessities of life should not be harassed in mind, and not be hindered from doing better things due to all the time & effort they spend trying to satisfy their physical needs.
XIII. Consider how much better it is when a person not only has a way to support themselves, so they are not always in dire need of money & resources, but they are also able to help others—which is something we are required to do! For if no one had anything, what room would be left among men for giving? And how can this dogma (i.e., the notion that all true followers of Jesus must get rid of all their money & possessions) fail to be found plainly opposed to and conflicting with many other excellent teachings of the Lord? “And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.”[9] “Lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”[10] How can we give food to the hungry and drink to the thirsty, or clothe the naked and shelter the homeless (which unless we do, we will suffer eternal torment) if we have already sold off or otherwise deprived ourselves of the means needed to provide such things to others? Jesus readily allowed Zacchaeus and Matthew, the rich tax-gathers, to entertain Him hospitably.[11] And Jesus did not specifically command either of them to part with all their property, but, applying the just and removing the unjust judgment, He added, “Today salvation has come to this house, because he [Zacchaeus] also is a son of Abraham.”[12] Jesus praises the right use of property. He says to give a share of it to others (i.e., to give drink to the thirsty, bread to the hungry, to take in the homeless and clothe the naked). But if it is not possible for a person to supply such needs to others without having the means to do so, and yet at the same time, if Jesus was truly commanding His followers to abandon all their material possessions & wealth, then what else would the Lord be doing than exhorting to us to give and yet not to give the same things; to feed and not to feed, to take in and to shut out, to share and not to share? This would be contradictory and irrational!
XIV. Riches, then (which also benefit our neighbors), are not to be thrown away. For they are ‘possessions’ because they are possessed, and ‘goods’ since they are useful and provided by God for the use of men. Possessions & goods are available to us and are put under our power, as material and instruments which are for good use to those who know the instrument. If you use it skillfully, it is skillful. If you are deficient in skill, it is affected by your lack of skill, but in & of itself, it is free of blame. Such an instrument is wealth. Are you able to make a right use of it? Then it becomes a servant of righteousness. But if a person makes a wrong use of it, then it becomes a servant of wrong or unrighteousness. It is the nature of wealth to be subservient, rather than to rule. Something which has no inherent good or evil, being blameless in & of itself, should not be blamed. The object of blame (or praise) is the one who has the power of voluntary choice and can use wealth either in a good way or in a bad way. The mind and judgment of man has freedom and self-determination in the treatment of what is assigned to it. So let no one destroy wealth, rather than the passions of the soul (which are incompatible with the better use of wealth). In this way, after a person has become virtuous & good, they may be able to make a good use of these riches. Therefore, the renunciation of all wealth and the selling of all possessions should be understood as speaking of our duty to rid ourselves of the passions of the soul.
XV. Generally speaking, some things are inside the soul and some things are outside the soul. Also, if the soul makes a good use of something, it is usually considered to be good, but if it makes a bad use of something, it is usually considered to be bad. Be that as it may, which sort of things is it more likely that Jesus commanded His followers to repudiate? Is it those things which even after they have been renounced would leave the passions still firmly rooted within us? Or is it those things which after they have been removed would cause wealth to even become beneficial? If he who casts away worldly wealth can still be rich in the passions, even though the material [for their gratification] is absent, then it is of no advantage to him to be poor in purse while he is rich in passions. In such a case, he has retained what should have been cast away, while he has cast away what is indifferent. He has deprived himself of something that could have been useful, while he has fanned into flame the evil still rooted in his character (by discarding his external means of self-gratification). We must renounce the things that are harmful, not those that are capable of being serviceable if used right. Things managed with wisdom, sobriety, and piety, are profitable—but things that are harmful must be cast away. External things are usually harmless. Therefore, the Lord introduces the use of external things. Jesus is not commanding us to renounce the means of supporting life. Instead, He is telling us to remove the things that would cause us to use our resources badly—and these things are the infirmities and passions of the soul.
XVI. Having an abundance of infirmities & passions of the soul is deadly for all people, and to be rid of such things is healthful. Jesus tells us how to make our souls pure when He says, “Come, follow Me.”[13] For to the pure in heart, He now becomes the way. But into the impure soul the grace of God finds no entrance. The soul that is unclean is rich in lusts and is in the throes of many worldly affections. But the person who has money & possessions, without being enslaved to them, and regards them as gifts of God, and uses them in his service to God and men (especially the brethren), even if such a one was deprived of them, he can bear it cheerfully. Such a person is blessed by the Lord, and called poor in spirit, being a fit heir of the kingdom of heaven.
XVII. But concerning the type of man who carries his riches in his soul, and instead of God’s Spirit bears in his heart gold or land, and is always acquiring possessions without end, and is perpetually looking for more, bending downwards and fettered in the toils of the world—how can such a man, whose heart & mind must unavoidably be found in the midst of the objects he has chosen, possibly be desiring or setting his mind on the kingdom of heaven? “For where the mind of man is, there is also his treasure” [see footnote below].[14] The Lord acknowledges that there are two kinds of treasures. First, there is the good: “A good man out of the good treasure of his heart brings forth good things.”[15] Secondly, there is the evil: “and an evil man out of the evil treasure brings forth evil things.”[16] There is the one type of treasure which gives the unexpected great gain in the finding, but there is also a second type which is profitless and undesirable, an evil acquisition, hurtful. There is a richness in good things, and a richness in bad things. The one sort of riches is to be possessed and acquired, and the other not to be possessed, but to be cast away.
In the same way spiritual poverty is blessed. Therefore, Matthew has, “Blessed are the poor…” How? “…in spirit.”[17] And again, “Blessed are those who hunger and thirst after the righteousness of God.”[18] Therefore the opposite kind of poor are wretched—that is, those who not only have no part in God (having not tasted the righteousness of God), but who also have very little to no human [material?] property.
XVIII. So Jesus’ saying about it being hard for rich men to enter the kingdom [Matt 19:23; Mark 10:23; Luke 18:24] is to be understood in a scholarly way, not awkwardly, or unsophisticatedly, or carnally. For if the saying is understood in such a skilled & scholarly manner, then salvation would not depend on external things, whether they be many or few, small or great, or illustrious or obscure, or esteemed or disesteemed. Instead, the reward of salvation would depend on the virtue of the soul, on faith, and hope, and love, and brotherliness, and knowledge, and meekness, and humility, and truth. For no one will either gain heaven or perish eternally depending on whether their body is physically attractive or not. But he who uses the body given to him chastely and according to God shall live; and he that destroys the temple of God shall be destroyed.
Therefore, it is the soul which, first & especially, is that which is to live. When virtue springs up around the soul, it saves—and conversely, vice kills. So, it is evident that by being ‘poor’ in vices, the soul is saved, and by being ‘rich’ in vices, the soul is killed. Let us no longer seek the cause of the issue elsewhere than in the state and character of the soul regarding either a person’s obedience to God & purity, or regarding their transgression of the commandments & accumulation of wickedness.
XIX. He is truly & rightly rich who is both rich in virtue and can make a holy & faithful use of any fortune. But he is spuriously rich who is rich according to the flesh and turns life into being all about outward possessions, which are transitory & perishing. Such things now belong to one, now to another, and in the end, to nobody at all. Here again, there is a genuine poor man, and another counterfeit and falsely so called. There is he that is poor in spirit (and that is the right thing), and he that is poor in a worldly sense (which is a different thing). To him who is poor in worldly goods, but rich in vices, who is not poor in spirit and rich toward God, it is said, “Abandon the alien possessions that are in your soul, that, becoming pure in heart, you may see God,” which is another way of saying, “Enter into the kingdom of heaven.” And how may you abandon them? By selling them. What then? Are you to take money for your possessions, effecting an exchange of riches by turning your visible substance into money? Not at all. But by removing the vices from your soul and by then introducing the ‘riches’ (i.e., virtues) which deify and which minister everlasting life. Do this in accordance with the command of God! For in so doing, there shall accrue to you endless reward and honor, and salvation, and everlasting immortality. It is in this way that you rightly ‘sell the possessions’ which shut the heavens against you! Exchange them for the ‘riches’ (i.e., virtues) which can save—and by receiving spiritual wealth, you shall have now treasure in the heavens.[19]
XX. Because the rich young ruler failed to understand these things figuratively, and failed to understand how the same man can be both poor & rich, and use the world & not use it, he went away sad and downcast, leaving the state of life that he was able to desire but not attain, making for himself what was difficult to be impossible. For it was difficult for his soul not to be seduced and ruined by the luxuries and flowery enchantments that adorn remarkable wealth. However, it was not impossible, even when surrounded with riches, for him to lay hold of salvation if he would relax his grip on material wealth in order to seize that wealth which is grasped by the mind and taught by God—and then learned to use things which are indifferent in a right & proper manner so as to strive after eternal life. And the disciples even themselves were at first alarmed and amazed.[20] But why? Was it because they themselves possessed much wealth? No, they had long ago left their nets, hooks, and row boats, which were their sole possessions. Why then do they say in dismay, “Who can be saved?”[21] They had heard what was spoken in parable and obscurely by the Lord and perceived the depth of His words. They were optimistic about salvation because of their lack of material wealth. However, when they realized that they had not yet completely renounced the passions (for they were neophytes, having been recently selected by Jesus), they were excessively astonished, and they despaired of themselves no less than the rich man who clung so terribly to the wealth which he preferred to eternal life. For both he who clings to material wealth and he who is full of passions are ‘the rich,’ and both shall be expelled from the heavens. For salvation is the privilege of pure and passionless souls.
XXI. But the Lord replies, “The things which are impossible with men are possible with God.”[22] This again is full of great wisdom. For a man working & toiling by himself at freedom from passion achieves nothing. But if he plainly shows himself very desirous & earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the Spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers & sluggards, “but the violent take it by force.”[23] For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields & grants. For God delights in being vanquished in such things.
Therefore, on hearing those words, the blessed Peter…quickly understood the saying and said, “See, we have left all and followed You.”[24] Now if by “all” he means his own property, he boasts of leaving four obols perhaps in all [see explanatory footnote].[25] Then he forgets to show the kingdom of heaven to be their compensation! But if a person casts away these things (meaning the old mental possessions & soul diseases) and follows in the Jesus’ footsteps, this joins them to those who are to be enrolled in the heavens. For it is in this manner that a person truly follows the Savior: by aiming at sinlessness & at His perfection, and by adorning & composing the soul before His perfect image as in a mirror—that is, by imitating Him as much as possible.
XXII. “And Jesus answering said, ‘Assuredly, I say to you, whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel’s, shall receive a hundredfold’” [Mark 10:29-30, quoted inexactly]. But do not allow this saying to trouble you, nor the even harder saying that He delivered in another place in the words, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”[26] For the God of peace who exhorts us to love our enemies does not here teach us to hate and reject those closest to us because we follow Jesus. But if we are to love our enemies, then we should also love those nearest in kindred. Or, if we really are supposed to hate our blood-relations because we follow Jesus, then the logical deduction would be that we should hate & spurn our enemies even more so! And in this way, such reasonings would be shown to destroy one another. But they do not destroy each other, nor are they close to doing so. For a person who is loving his enemy may yet ‘hate’ his father—since he neither takes vengeance on an enemy, nor reverences a father more than Christ. For by the one word, Jesus removes hatred and injury [toward enemies], and by the other word He removes timidity towards one’s relations if maintaining fellowship with them is detrimental to salvation. Therefore, if your father, or son, or brother is godless and they become a hindrance to faith and the higher life, then do not be friends or agree with them, but boldly dissolve your fleshly relationship with them on account of the spiritual hostility.
XXIII. [omitted for the sake of brevity]
XXIV. You are also allowed to go against wealth. Do you see yourself overcome and overthrown by it? Then leave it, throw it away, hate it, flee it, renounce it! As Jesus said, “If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.”[27] Whatever it may be, if it is destroyed here for Christ’s sake, it will be restored to life hereafter.
XXV. But it is not just the penniless, homeless, brotherless people that the Lord calls to life. He has also called rich people and brothers (as Peter with Andrew, and James with John the sons of Zebedee), who are of one mind with each other and Christ. [much is omitted here for the sake of brevity]
XXVI. …the Savior has by no means excluded the rich or fenced off salvation against them on account of their having material wealth itself or because they possess property. What harm does a person do, who, previous to faith, by applying his mind and by saving, has collected an adequate supply not only to meet their own need for a long time to come, but also to meet some needs that others may have as well? Or, what harm does a person do, if through the providence of God, he has been born into a wealthy family? For if, in consequence of his involuntary birth into wealth, a man is banished from life by God, would not God be wronging the man rather than the man doing any wrong? Would it be just if God were to give a man wealth with one hand (in allowing him to be born into a wealthy family) and then to bar him from salvation with the other hand (merely because he had material wealth)? Why should wealth have ever sprung from the earth at all if it is the author and patron of death?
But if one is able in the midst of wealth to turn from its power, and to entertain moderate sentiments, and to exercise self-command, and to seek God alone, and to breathe God and walk with God, such a ‘poor man’ submits to the commandments, being free, unconquered, free of disease, uninjured by wealth. But if not, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”[28]
Therefore, let this camel that will pass through a narrow & constricted way before the rich man signify something loftier, a mystery of the Savior which is to be learned in the “Exposition of first Principles and of Theology.”[29]
XXVII. Let the point of the parable, which is evident, and the reason why it is spoken, be presented. Let it teach the prosperous that they are not to neglect their own salvation, as if they had been already foredoomed. On the other hand, they are not to cast wealth into the sea, or condemn it as a traitor and an enemy to life. Rather, they are to learn in what way and how to use wealth and obtain life. Since no one perishes simply by fearing because he is rich, nor is anyone saved simply by trusting & believing that he shall be saved, come let them look what hope the Savior assigns them—how what is unexpected may become sanctioned, and how what is hoped for may come into possession.
Jesus was asked, “Which is the greatest of the commandments?” And He said, “You shall love the Lord your God with all your soul, and with all your strength.”[30] It was with very good reason that He said no commandment was greater than this one, for it gives command respecting the First & Greatest Himself: God the Father, by whom all things were brought into being, and exist, and to whom what is saved returns again. If we render this small tribute of gratitude, we receive the greatest benefits, gaining immortality by the very exercise of loving the Father to the extent of one’s might and power. For the more one loves God, the more he enters within God.
XXVIII. Jesus said that the second greatest commandment is, “You shall love your neighbor as yourself.”[31] And when a lawyer asked, “Who is my neighbor?” [Luke 10:29], Jesus introduces a man traveling from Jerusalem down to Jericho and represents him stabbed by robbers and cast half-dead on the way. A priest passed right by the man, and a Levite looked sideways at him, but the man was only pitied by a vilified and excommunicated Samaritan. The Samaritan did not, like those others, pass casually by, but he came and provided the things the injured man required—such as oil, bandages, a beast of burden, and money for the innkeeper (part given now, and part promised). Jesus asked, “Which of them was neighbor to him that suffered these things?” And when the lawyer answered, “He that showed mercy to him,” Jesus replied, “Go and do likewise” [Luke 10:36-37]—since love buds into well-doing.
XXIX. Who else can the Good Samaritan represent than Jesus Himself? Who has pitied us more than Jesus? He is the One who poured wine on our wounded souls (the blood of David’s vine), who brought the oil which flows from the compassions of the Father, and bestowed it copiously upon us….We are therefore to love Jesus equally with God. And the person who loves Christ Jesus is the one who does His will & keeps His commandments. “For not everyone that says unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of My Father.”[32] And “Why do you call Me Lord, Lord, and do not the things which I say?”[33] “And blessed are you who see & hear what neither righteous men nor prophets” [have seen or heard; Matt 13:16-17], heard), if you do what I say.
XXX. He then is first who loves Christ; and second, he who loves and cares for those who have believed on Him. For whatever is done to a disciple, the Lord accepts as done to Himself, and reckons the whole as His. “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me food: I was thirsty, and you gave Me drink: and I was a stranger, and you took Me in: I was naked and you clothed Me: I was sick, and you visited Me: I was in prison, and you came to Me. Then shall the righteous answer, saying, Lord, when did we see You hungry, and feed You? Or thirsty, and give You drink? And when did we see You a stranger, and take You in? Or naked, and clothed You? Or when did we see You sick, and visit You? Or in prison, and come to You? And the King answering, shall say to them, Assuredly I say unto you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.”[34]
Again, on the opposite side, to those who have not performed these things, “Assuredly I say unto you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.”[35] And in another place, “He that receives you; receives Me; and he that rejects you, rejects Me.”[36]
XXXI. He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. “Despise not,” He says, “one of these little ones; for their angels always behold the face of My Father in heaven.”[37] And in another place, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom of heaven.”[38] Similarly also He says that “the least in the kingdom of heaven” that is His own disciple “is greater than John, the greatest among those born of women.”[39] And again, “He that receives a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that gives to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward.”[40] Therefore this is the only reward that is not lost. And again, “make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home” [Luke 16:9], showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness [i.e., money] it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father.
See then, first, that He has not commanded you to wait until someone asks or begs of you, but you are to seek those who are to be benefited and are worthy disciples of the Savior. Excellent is Paul’s saying, “For the Lord loves a cheerful giver,” [2 Cor 9:7] who delights in giving and spares not, sowing that he may also therefore reap (without murmuring, disputing and regret), and sharing, which is pure beneficence. But better than this is the saying spoken by the Lord in another place, “Give to everyone who asks of you.”[41] For truly such is God’s delight in giving. And this saying is above all divinity, — not to wait to be asked, but to inquire oneself who deserves to receive kindness.
XXXII. To appoint such a reward for generosity—an everlasting habitation! What excellent trading! What divine merchandise! One purchases immortality for money, and by giving the perishing things of the world receives in exchange for these an eternal mansion in the heavens! Sail to this marketplace, if you are wise, O rich man! If need be, sail round the whole world. Spare not perils & toils so that you may purchase here the heavenly kingdom. Why do transparent stones and emeralds delight you so much, and a house that is fuel for fire, or a plaything of time or of the earthquake, or an opportunity for a tyrant’s outrage? Aspire to dwell in the heavens and to reign with God. This kingdom a man imitating God will give you [Note: the man spoken of here and in the three sentences may be one of the righteous poor of Luke 16:9]. By receiving a little here from you, there through all ages he will make you a dweller with him. Ask that you may receive; haste; strive; fear lest he disgrace you. For he is not commanded to receive, but you are commanded to give. The Lord did not say, Give, or bring, or do good, or help, but make a friend. But a friend proves himself to be such not by one gift, but by long intimacy. For it is neither the faith, nor the love, nor the hope, nor the endurance of one day, but “he that endures to the end shall be saved.”[42]
XXXIII. How are we to give these things? I will not only give to friends, but to the friends of friends. And who is it that is the friend of God? We should not judge who is worthy or who is unworthy because it is possible for us to be mistaken in our opinion. In the uncertainty of not knowing, it is better to do good to the undeserving for the sake of the deserving than (by guarding against those that are less good) to fail to join in with the good [in heaven?]. For by sparing and aiming at testing who will receive deservingly or not, it is possible for you to neglect some that are loved by God—the penalty for which is the punishment of eternal fire. But by offering to all that need, you will surely find some of those people who have power with God to save [another allusion to Luke 16:9?]. “Judge not, that you be not judged. And with the measure you use, it will be measured back to you; good measure, pressed down, shaken together, and running over will be put into your bosom.”[43] Open your compassion to all who are enrolled as the disciples of God [i.e., Christians]; not looking contemptuously to personal appearance, nor carelessly preferring any age group. Nor if a person appears penniless, or ragged, or ugly, or feeble, should you fret in your soul at this and turn away. God may be residing within them!
XXXIV. This [lowly & frail] visible appearance [of the human body] cheats Death & the Devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcass, which they despise as weak, being blind to the wealth within. They do not know not what a “treasure in an earthen vessel” [2 Cor 4:7] we bear, protected as it is by the power of God the Father, and the blood of God the Son, and the dew of the Holy Spirit. Be not deceived, you who have tasted the truth and been reckoned worthy of the great redemption! Contrary to the methods of worldly kingdoms, collect for yourself an unarmed, unwarlike, bloodless, passionless, stainless army—pious old men, orphans dear to God, widows armed with meekness and men adorned with love. Obtain with your money such guards, for body & soul, for whose sake a sinking ship is made buoyant when steered by the prayers of the saints alone; and disease at its height is subdued, put to flight by the laying on of hands; and the attack of robbers is disarmed, spoiled by pious prayers; and the power of demons is crushed, put to shame in its operations by strenuous commands.
XXXV. All these warriors and guards are reliable. No one is idle, no one is useless. One of them can obtain your pardon from God, another can comfort you when sick, another can weep & groan in sympathy for you to the Lord of all, another can teach some of the things useful for salvation, another can admonish with confidence, another can counsel with kindness. And all can love truly, without guile, without fear, without hypocrisy, without flattery and without pretense. O sweet service of loving [souls]! O blessed thoughts of confident [hearts]! O sincere faith of those who fear God alone! O truth of words with those who cannot lie! O beauty of deeds with those who have been commissioned to serve God, to persuade God, and to please God.
XXXVI. [omitted for the sake of brevity]
XXXVII. Jesus came down to earth for the sake of love. For love He clothed Himself with man. For love He voluntarily subjected Himself to the experiences of men, that by bringing Himself to the measure of our weakness, He might correspondingly bring us to the measure of His own strength. And about to be offered up and giving Himself a ransom, He left for us a new Covenant-testament: My love I give unto you [John 13:34; 14:27?]. And what and how great is His love? For each of us He gave His life — the same for all. He demands this same love from us in return—and for one another [John 13:34]. And if we owe our lives to the brethren, and have made such a mutual compact with the Savior, why would we hoard & shut up worldly goods (which are beggarly, foreign to us & transitory)? Shall we shut up something from each other that will soon be burned up by fire [2 Pet 3:10]? The apostle John says, “He that loves not his brother is a murderer” [1 John 3:14-15], the seed of Cain, a child of the devil. He has not God’s compassion. He has no hope of better things. He is sterile; he is barren; he is not a branch of the ever-living supercelestial vine. He is cut off; he awaits the perpetual fire.
XXXVIII. But learn the more excellent way, which Paul shows for salvation. “Love seeks not her own” [1 Cor 13:5] but is diffused on the brother. About him she is fluttered, about him she is soberly insane. “Love covers a multitude of sins.”[44] “Perfect love casts out fear.”[45] “Vaunts not itself, is not puffed up; rejoices not in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love.”[46] And rightly. For Faith departs when we are convinced by vision, by seeing God. And Hope vanishes when the things hoped for come. But Love comes to completion and grows more when that which is perfect has been bestowed. If a person introduces it into their soul, even if they have been born in sins and have done many forbidden things, they are able, by increasing love & adopting a pure repentance, to retrieve their mistakes. So, if you learn who the rich man is that does not have a place in heaven and how he uses his property, then this matter should not be a source of despondency & despair to you.
XXXIX. If a person escapes the excess of riches and receives the seal & redemption [i.e., baptism] and begins to enjoy the eternal good things, but then (even from ignorance or involuntary circumstances) falls into sins or transgressions to the point that they are quite carried away, such a man is entirely rejected by God. For to everyone who has turned to God in truth and with his whole heart, the doors are open and the thrice-glad Father receives his truly repentant son. And true repentance means to be no longer bound in the same sins for which he denounced death against himself, but to eradicate them completely from the soul. For upon their extermination, God takes up His abode again in you. For it is said there is great and exceeding joy and festival in the heavens with the Father and the angels when one sinner repents.[47] Therefore also He cries, “I will have mercy and not sacrifice.”[48] “I desire not the death, but the repentance of the sinner.”[49] “Though your sins be as scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash and make them like white wool.”[50] For it is in the power of God alone to forgive sins and to not impute transgressions; and the Lord commands us each day to forgive the repenting brethren.[51] “And if we, being evil, know to give good gifts” [Luke 11:13], much more is it the nature of the Father of all mercies to be long-suffering and to wait for those who have turned. And to turn is really to cease from our sins, and to look no longer behind.
XL. Forgiveness of past sins, then, God gives. But concerning future sins, each one gives to himself. And this is what it means to repent: to condemn the past deeds, and beg pardon of them from the Father, who is the only one who can undo what is done (by His mercy) and to blot out former sins by the dew of the Spirit. “For by the state in which I find you will I judge,” is what the End of all [i.e., God] cries aloud.[52] So that even in the case of one who has done the greatest good deeds in his life but at the end has run headlong into wickedness, all his former strivings are profitless to him since at the final act of the drama he has given up his part! It is entirely possible for the man who formerly led a bad and immoral life, after repenting, to overcome the evil conduct he had practiced for so long. But it needs great carefulness, just as bodies that have suffered a prolonged disease need regimen and special attention. Thief, do you wish to get forgiveness? Then steal no more. Adulterer, burn no more. Fornicator, live the rest of your life chastely. You who have robbed, give back, and give back more than you took. False witness, practice truth from now on. Perjurer, swear no more. Completely uproot & kill off the rest of the passions—wrath, lust, grief, fear, etc., that you may be found at the end to have already (while still in this world) been reconciled to the adversary [Matt 5:25; Luke 12:58]. It is probably impossible to immediately and completely eradicate all the inbred & deeply rooted passions all at once. However, by God’s power, intercessory prayer, the help of the brethren, sincere repentance, and constant care, they can & must be corrected.
XLI. Therefore it is by all means necessary for you, who are pompous, powerful, and rich, to set over yourself some man of God as a trainer & governor. Reverence, though it be but one man; fear, though it be but one man. Give yourself to hearing, though it be but one speaking freely, using harshness & bold speech—and at the same time for your healing. Fear this man when angry; be hurt at his groaning; and reverence him when making his anger to cease. When you know he is about to pray for your deliverance from punishment, do it before he does! Let him pass many sleepless nights for you, interceding for you with God, for God does not hold out against His children when they beg His pity. And this one man will pray for you purely, held in high honor as an angel of God—grieved not by you, but for you. This is sincere repentance. “God is not mocked” [Gal 6:7], nor does He give heed to empty words. For He alone searches the heart & mind of man. He hears those that are in the fire, and listens to those who supplicate in the whale’s belly.[53] He is near to all who believe and far from the ungodly if they do not repent.
XLII. So that you may be even more confident that by truly repenting in this manner there indeed remains for you a sure hope of salvation, listen to a story about the Apostle John that was handed down and committed to the custody of memory. For when, after the tyrant’s [Emperor Domitian’s?] death , the Apostle John returned to Ephesus from the island of Patmos, he went away to the contiguous territories of the nations to appoint bishops, set in order whole Churches, and to ordain such as were marked out by the Spirit.
Having come to one of the cities not far off [said to be Smyrna] and having put the brethren to rest in other matters, John, at last, spoke to the bishop about a strong, handsome, fiery, young man who was present, saying, “I commit this youth to you in all earnestness, here in the presence of the Church, and with Christ as witness.” Then John set out for Ephesus. The bishop took the youth into his home; he raised him, cherished him, and finally baptized him. But after this, the bishop relaxed his stricter care and guardianship under the idea that the seal of the Lord he had set on him [in baptism] was a complete protection to him. Upon obtaining such freedom (prematurely), the young man began to run around with some other youths of his age who were evil company, and they corrupted him. Both he and they went from bad to worse, eventually becoming criminals. Having completely given up on God and any thought of salvation, the young man became prominent in the group and formed them into a band of robbers. He was the captain of the bandits—the fiercest, bloodiest, and cruelest of them all.
Time passed, and eventually, the congregation the young man had once been part of sent again for the Apostle John. Upon arriving, after having settled the other matters on account of which he had come, John said, “Come now, bishop, restore to us the deposit which I and the Savior committed to you in the face of the Church over which you preside, as witness.” When it became obvious that the bishop did not understand what John was talking about, John said, “I demand the young man, and the soul of the brother.” Now realizing what John meant, the bishop groaned deeply and burst into tears, saying, “He is dead!” John asked, “How and what kind of death?” And the bishop replied, “He is dead to God because he became wicked & depraved, and finally became a robber. And now he has taken possession of the mountain in front of the church, along with a band like him.” John tore his own clothes and struck his own head with great lamentation, and said, “What a fine guardian of a brother’s soul I appointed! Now, bring me a horse and let someone be my guide along the way.” When John arrived at the robber’s outpost, he was immediately taken into custody, and John said, “Lead me to your captain.” When he recognized John as he drew near, the captain of robbers began running away! But John followed with all his might, forgetting his age, crying, “Why do you flee from me, my son? I am your spiritual father, old & unarmed! Pity me, my son, and do not fear—there is still hope of eternal life for you! I will give account to Christ for you. If need be, I will willingly endure your death, as the Lord endured death for us. I will surrender my life for you. Stand and believe; Christ has sent me.”
And when the young man heard that, he stood still, looking down. Then he threw down his weapons and began to tremble & weep bitterly. When John drew near, the young man embraced him and began expressing his regret & sorrow, being baptized a second time with tears. The apostle pledged to him that he would find forgiveness for him from the Savior and fell to his knees, pleading, and after kissing the young man’s right hand (which was now purified by repentance), led him back to the church. Then by humbly asking & begging with abundant prayers, and striving along with him in continual fasting, and subduing his mind by various utterances of words, John did not depart till he restored him to the Church. The apostle presented him as a great example of true repentance and a great token of regeneration. The young man was a trophy of the resurrection for which we all hope—when at the end of the world, the angels, radiant with joy, singing and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Savior Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them, to the Father’s bosom, to eternal life, to the kingdom of heaven.
Let a person believe these things—and the disciples of God, and God, who is surety, the Prophecies, the Gospels, the Apostolic words—living in accordance with them, and lending his ears, and practicing the deeds, and he shall, at his decease, see the end and demonstration of the truths taught. For he who, in this world, welcomes the angel of repentance will not regret it at the time that he leaves the body, nor be ashamed when he sees the Savior approaching in His glory and with His army. He will not fear the fire.
But if a person chooses to continue in sin and to live in perpetual pleasure and to value self-indulgence here above eternal life and turns away from the Savior who gives forgiveness—then let him neither blame God, nor riches, nor even his having fallen, but let him blame his own soul, which voluntarily perishes. But to him who directs his eye to salvation and desires it, and asks with boldness and vehemence for its bestowal, the good Father who is in heaven will give the true purification and the changeless life. To whom, by His Son Jesus Christ, the Lord of the living and dead, and by the Holy Spirit, be glory, honor, power, eternal majesty, both now and ever, from generation to generation, and from eternity to eternity. Amen.
END NOTES:
[1] This is a condensed & revised version of Clement of Alexandria’s work (written c. 195 A.D.) that was translated by William Wilson as found in Ante-Nicene Fathers, Vol. 2, pp. 591-604; Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo, NY: Christian Literature Publishing Co., 1885). All emphasis (bolding & italics) is mine, as well as the comments in brackets. An online version of William Wilson’s translation of this same work by Clement of Alexandria can be found @ https://www.newadvent.org/fathers/0207.htm and you can listen to an audiobook version of it here: https://www.youtube.com/watch?v=yRVMPrBa-LQ or here: https://www.youtube.com/watch?v=-qH3zKCrtQQ
[2] For those who are interested in seeing more evidence concerning the attitudes of the early Christians on the subject of wealth, see the quotes found in David Bercot’s A Dictionary of Early Christian Beliefs, under the headings of “Materialism” and “Prosperity.” There is also a good article by Boniface Ramsey under the topic of “Wealth” found in Volume 2 of the Encyclopedia of Early Christianity. For some online quotations of pre-Nicene writers on the subject, see Poverty and Prosperity | Early Christian Commentary
[3] See John 5:26
[4] See Rom 1:17
[5] See Gal 3:24
[6] Luke 10:41b-42
[7] Mark 10:21; Matt 19:21; Luke 16:22 (see also Luke 12:33)
[8] These were some of the sects/followers of the various Greek philosophers (such as Anaxagoras, Democritus, Crates of Thebes), which were sort of like the many different religious groups we see today. Although there was some agreement among them, there was enough disagreement that they were like competing religious sects that so often take their name from their founder/original leader.
[9] Luke 16:9
[10] Matt 6:20
[11] It is stated in Luke 5:29 that Matthew (Levi) gave Jesus a great feast in his own house.
[12] Luke 19:9
[13] Matt 4:19
[14] Compare with Matt 6:21 & Luke 12:34. Clement of Alexandria renders this phrase of Jesus very similarly in his work called The Stromata, or Miscellanies (see Book 7, chap 12; ANF Vol. 2, p. 545), where he renders it as: “For where any one’s mind is, there also is his treasure.”
[15] Matt 12:35a
[16] Matt 12:35b
[17] Matt 5:3
[18] Matt 5:6
[19] Matt 6:20; Luke 12:33
[20] See Mark 10:24, 26; Matt 19:25; Luke 18:26
[21] Matt 19:25; Mark 10:26; Luke 18:26
[22] Luke 18:27; Matt 19:26; Mark 10:27
[23] Matt 11:12
[24] Matt 19:27; Luke 18:28; Mark 10:28
[25] One drachma was worth six obols, and one drachma (in the N.T.) was equivalent to one denarius, the standard day’s pay for an average laborer. So, four obols do not even make a full day’s wage.
[26] Luke 14:26
[27] Matt 5:29
[28] Mark 10:25; Matt 19:24; Luke 18:25
[29] A work mentioned elsewhere.
[30] Matt 22:36-38
[31] Matt 22:39
[32] Matt 7:21
[33] Luke 6:46
[34] Matt 25:34-40
[35] Matt 25:45
[36] Matt 10:40a, combined with the second phrase from Luke 10:16.
[37] Matt 18:10
[38] Luke 12:32
[39] Matt 11:11
[40] Matt 10:41-42
[41] Luke 6:30a; Matt 5:42a
[42] Matt 10:22
[43] Matt 7:1-2; Luke 6:37-38
[44] 1 Peter 4:8
[45] 1 John 4:8
[46] 1 Cor 13:4, 6-8, 13
[47] Luke 15:10
[48] Hosea 6:6; Matt 9:13
[49] Ezek 18:23
[50] Is 1:18
[51] Matt 6:14
[52] The words in quotation marks are also used with a slight variation in Justin Martyr’s Dialogue with Trypho (ANF Vol. 1, p. 219; at the end of chap 47). This may be one of traditional sayings preserved among early Christians. But Grabe/Grabius believes it is a quote from the apocryphal Gospel to the Hebrews. It is not in the Old or New Testament but compare with John 12:47-48.
[53] Those “in the fire” may recall Shadrach, Meshach, and Abednego in Daniel chapter 3, and “the whale’s belly” likely refers to Jonah.