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Who is the Rich Man that shall be saved?
Clement of Alexandria
Clemens Alexandrinus About this work A pastoral interpretation of Jesus and the rich ruler arguing that possessions must be governed by freedom from passion, generosity, repentance, and love rather than abandoned mechanically.
Author Clement of Alexandria
Date Late 2nd or early 3rd century
Origin Alexandria
Genre Homily Clemens Alexandrinus on the Salvation of the Rich Man. [Translated by Rev. William Wilson, M.A.] Who is the Rich Man that Shall Be Saved? they shall win the objects
Section 1 ›
of
hope
,
inasmuch
as
it
is
neither
out
of
their
reach
,
nor
,
on
the
other
hand
,
attained
without
effort
;
but
,
as
is
the
case
with
athletes
—
to
compare
things
small
and
perishing
with
things
great
and
immortal
—
let
the
man
who
is
endowed
with
worldly
wealth
reckon
that
this
depends
on
himself
.
For
among
those
,
one
man
,
because
he
despaired
of
being
able
to
conquer
and
gain
crowns
,
did
not
give
in
his
name
for
the
contest
;
while
another
,
whose
mind
was
inspired
with
this
hope
,
and
yet
did
not
submit
to
the
appropriate
labours
,
and
diet
,
and
exercises
,
remained
uncrowned
,
and
was
balked
in
his
expectations
.
So
also
let
not
the
man
that
has
been
invested
with
worldly
wealth
proclaim
himself
excluded
at
the
outset
from
the
Saviour’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
grasp
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
;
and
for
his
prescribed
food
and
drink
let
him
have
the
New
Testament
of
the
Lord
;
and
for
exercises
,
the
commandments
;
and
for
elegance
and
ornament
,
the
fair
dispositions
,
love
,
faith
,
hope
,
knowledge
of
the
truth
,
gentleness
,
meekness
,
pity
,
gravity
:
so
that
,
when
by
the
last
trumpet
the
signal
shall
be
given
for
the
race
and
departure
hence
,
as
from
the
stadium
of
life
,
he
may
with
a
good
conscience
present
himself
victorious
before
the
Judge
who
confers
the
rewards
,
confessedly
worthy
of
the
Fatherland
on
high
,
to
which
he
returns
with
crowns
and
the
acclamations
of
angels
.
But well knowing that the Saviour teaches nothing in a merely human way , but teaches all things to His own with divine and mystic wisdom , we must not listen to His utterances carnally ; but with due investigation and intelligence must search out and learn the meaning hidden in them . For even those things which seem to have been simplified to the disciples by the Lord Himself are found to require not less , even more , attention than what is expressed enigmatically , from the surpassing superabundance of wisdom in them . And whereas the things which are thought to have been explained by Him to those within — those called by Him the children of the kingdom — require still more consideration than the things which seemed to have been expressed simply , and respecting which therefore no questions were asked by those who heard them , but which , pertaining to the entire design of salvation , and to be contemplated with admirable and supercelestial depth of mind , we must not receive superficially with
our ears , but with application of the mind to the very spirit of the Saviour , and the unuttered meaning of the declaration .
But , nevertheless , this man being such , is perfectly persuaded that nothing is wanting to him as far as respects righteousness , but that he is entirely destitute of life . Wherefore he asks it from Him who alone is able to give it . And with reference to the law , he carries confidence ; but the Son of God he addresses in supplication . He is transferred from faith to faith . As perilously tossing and occupying a dangerous anchorage in the law , he makes for the Saviour to find a haven .
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 Saviour , so as to receive the eternal life which he desired . But he departed displeased , vexed at the commandment of the life , on account of which he supplicated . For he did not truly wish life , as he averred , but aimed at the mere reputation of the good choice . And he was capable of busying himself about many things ; but the one thing , the work of life , he was powerless , and disinclined , and unable to accomplish . Such also was what the Lord said to Martha , who was occupied with many things , and distracted and troubled with serving ; while she blamed her sister , because , leaving serving , she set herself at His feet , devoting her time to learning : “ Thou art troubled about many things , but Mary hath chosen the good part , which shall not be taken away from her . ” So also He bade him leave his busy life , and cleave to One and adhere to the grace of Him who offered everlasting life .
Nor was the renunciation of wealth and the bestowment of it on the poor or needy a new thing ; for many did so before the Saviour’s advent , — some because of the leisure ( thereby obtained ) for learning , and on account of a dead wisdom ; and others for empty fame and vainglory , as the Anaxagorases , the Democriti , and the Crateses .
with their property , but , applying the just and removing the unjust judgment , He subjoins , “ To - day salvation has come to this house , forasmuch as he also is a son of Abraham . ” He so praises the use of property as to enjoin , along with this addition , the giving a share of it , to give drink to the thirsty , bread to the hungry , to take the houseless in , and clothe the naked . But if it is not possible to supply those needs without substance , and He bids people abandon their substance , what else would the Lord be doing than exhorting to give and 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 ? which were the most irrational of all things .
and the evil : for “ the evil man , out of the evil treasure , bringeth forth evil : for out of the abundance of the heart the mouth speaketh . ” As then treasure is not one with Him , as also it is with us , that which gives the unexpected great gain in the finding , but also a second , which is profitless and undesirable , an evil acquisition , hurtful ; so also there is a richness in good things , and a richness in bad things , since we know that riches and treasure are not by nature separated from each other . And 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 . Wherefore also Matthew added , “ Blessed are the poor . ” How ? “ In spirit . ” And again , “ Blessed are they that hunger and thirst after the righteousness of God . ” Wherefore wretched are the contrary kind of poor , who have no part in God , and still less in human property , and have not tasted of the righteousness of God .
If then it is the soul which , first and especially , is that which is to live , and if virtue springing up around it saves , and vice kills ; then it is clearly manifest that by being poor in those things , by riches of which one destroys it , it is saved , and by being rich in those things , riches of which ruin it , it is killed . And let us no longer seek the cause of the issue elsewhere than in the state and disposition of the soul in respect of obedience to God and purity , and in respect of transgression of the commandments and accumulation of wickedness .
that which is grasped by the mind and taught by God , and learned to use things indifferent rightly and properly , and so as to strive after eternal life . And the disciples even themselves were at first alarmed and amazed . Why were they so on hearing this ? Was it that they themselves possessed much wealth ? Nay , they had long ago left their very nets , and hooks , and rowing boats , which were their sole possessions . Why then do they say in consternation , “ Who can be saved ? ” They had heard well and like disciples what was spoken in parable and obscurely by the Lord , and perceived the depth of the words . For they were sanguine of salvation on the ground of their want of wealth . But when they became conscious of not having yet wholly renounced the passions ( for they were neophytes and recently selected by the Saviour ) , they were excessively astonished , and despaired of themselves no less than that rich man who clung so terribly to the wealth which he preferred to eternal life . It was therefore a fit subject for all fear on the disciples ’ part ; if both he that possesses wealth and he that is teeming with passions were the rich , and these alike shall be expelled from the heavens . For salvation is the privilege of pure and passionless souls .
Therefore on hearing those words , the blessed Peter , the chosen , the pre - eminent , the first of the disciples , for whom alone and Himself the Saviour paid tribute , quickly seized and comprehended the saying . And what does he say ? “ Lo , we have left all and followed Thee . ” Now if by all he means his own property , he boasts of leaving four oboli perhaps in all , and forgets to show the kingdom of heaven to be their recompense . But if , casting away what we were now speaking of , the old mental possessions and soul diseases , they follow in the Master’s footsteps , this now joins them to those who are to be enrolled in the heavens . For it is thus that one truly follows the Saviour , by aiming at sinlessness and at His perfection , and adorning and composing the soul before it as a mirror , and arranging everything in all respects similarly .
But on the other side hear the Saviour : “ I regenerated thee , who wert ill born by the world to death . I emancipated , healed , ransomed thee . I will show thee the face of the good Father God . Call no man thy father on earth . Let the dead bury the dead ; but follow thou Me . For I will bring thee to a rest of ineffable and unutterable blessings , which eye hath not seen , nor ear heard , nor have entered into the
heart of men ; into which angels desire to look , and see what good things God hath prepared for the saints and the children who love Him . ” I am He who feeds thee , giving Myself as bread , of which he who has tasted experiences death no more , and supplying day by day the drink of immortality . I am teacher of supercelestial lessons . For thee I contended with Death , and paid thy death , which thou owedst for thy former sins and thy unbelief towards God . ”
Having heard these considerations on both sides , decide for thyself and give thy vote for thine own salvation . Should a brother say the like , should a child , should a wife , should any one whosoever , in preference to all let Christ in thee be conqueror . For He contends in thy behalf .
More grievous and painful is this persecution , which arises from within , which is ever with a man , and which the persecuted cannot escape ; for he carries the enemy about everywhere in himself . Thus also burning which attacks from without works trial , but that from within produces death . War also made on one is easily put an end to , but that which is in the soul continues till death .
With such persecution , if you have worldly wealth , if you have brothers allied by blood and other pledges , abandon the whole wealth of these which leads to evil ; procure peace for yourself , free yourself from protracted persecutions ; turn from them to the Gospel ; choose before all the Saviour and Advocate and Paraclete of your soul , the Prince of life . “ For the things which are seen are temporary ; but the things which are not seen are eternal . ” And in the present time are things evanescent and insecure , but in that to come is eternal life .
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 , unsubdued , free of disease , unwounded by wealth . But if not , “ sooner
shall a camel enter through a needle’s eye , than such a rich man reach the kingdom of God . ”
Let then the camel , going through a narrow and strait way before the rich man , signify something loftier ; which mystery of the Saviour is to be learned in the “ Exposition of first Principles and of Theology . ”
The Master accordingly , when asked , “ Which is the greatest of the commandments ? ” says , “ Thou shalt love the Lord thy God with all thy soul , and with all thy strength ; ” that no commandment is greater than this ( He says ) , and with exceeding good reason ; for it gives command respecting the First and the Greatest , God Himself , our Father , by whom all things were brought into being , and exist , and to whom what is saved returns again . By Him , then , being loved beforehand , and having received existence , it is impious for us to regard aught else older or more excellent ; rendering only this small tribute of gratitude for the greatest benefits ; and being unable to imagine anything else whatever by way of recompense to God , who needs nothing and is perfect ; and 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 .
ye visited Me : I was in prison , and ye came to Me . Then shall the righteous answer , saying , Lord , when saw we Thee hungry , and fed Thee ? or thirsty , and gave Thee drink ? And when saw we Thee a stranger , and took Thee in ? or naked , and clothed Thee ? Or when saw we Thee sick , and visited Thee ? or in prison , and came to Thee ? And the King answering , shall say to them , Verily I say unto you , inasmuch as ye have done it unto one of the least of these My brethren , ye have done it unto Me . ”
Again , on the opposite side , to those who have not performed these things , “ Verily I say unto you , inasmuch as ye have not done it unto one of the least of these , ye have not done it to Me . ” And in another place , “ He that receiveth you ; receiveth Me ; and he that receiveth not you , rejecteth Me . ”
See then , first , that He has not commanded you to be solicited or to wait to be importuned , but yourself to seek those who are to be benefited and are worthy disciples of the Saviour . Excellent , accordingly , also is the apostle’s saying , “ For the Lord loveth a cheerful giver ; ” who delights in giving , and spares not , sowing so that he may also thus reap , without murmuring , and disputing , and regret , and communicating , which is pure beneficence . But better than this is the saying spoken by the Lord in another place , “ Give to every one that asketh thee . ” 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 .
and running over , shall be given to you . ” Open thy compassion to all who are enrolled the disciples of God ; not looking contemptuously to personal appearance , nor carelessly disposed to any period of life . Nor if one appears penniless , or ragged , or ugly , or feeble , do thou fret in soul at this and turn away . This form is cast around us from without , the occasion of our entrance into this world , that we may be able to enter into this common school . But within dwells the hidden Father , and His Son , who died for us and rose with us .
For this also He came down . For this He clothed Himself with man . For this He voluntarily subjected Himself to the experiences of men , that by bringing Himself to the measure of our weakness whom He loved , 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 . And what and how great is it ? For each of us He gave His life , — the equivalent for all . This He demands from us in return for one another . And if we owe our lives to the brethren , and have made such a mutual compact with the Saviour , why should we any more hoard and shut up worldly goods , which are beggarly , foreign to us and transitory ? Shall we shut up from each other what after a little shall be the property of the fire ? Divinely and weightily John says , “ He that loveth not his brother is a murderer , ” the seed of Cain , a nursling 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 waits the perpetual fire .
uninterrupted pleasure . For it is blinded by melting away , if it remain unmoved by bold speech . Fear this man when angry ; be pained at his groaning ; and reverence him when making his anger to cease ; and anticipate him when he is deprecating punishment . Let him pass many sleepless nights for thee , interceding for thee with God , influencing the Father with the magic of familiar litanies . For He does not hold out against His children when they beg His pity . And for you he will pray purely , held in high honour as an angel of God , and grieved not by you , but for you . This is sincere repentance . “ God is not mocked , ” nor does He give heed to vain words . For He alone searches the marrow and reins of the heart , and hears those that are in the fire , and listens to those who supplicate in the whale’s belly ; and is near to all who believe , and far from the ungodly if they repent not .
Having come to one of the cities not far off ( the name of which some give ) , and having put the brethren to rest in other matters , at last , looking to the bishop appointed , and seeing a youth , powerful in body , comely in appearance , and ardent , said , “ This ( youth ) I commit to you in all earnestness , in the presence of the Church , and with Christ as witness . ” And on his accepting and promising all , he gave the same injunction and testimony . And he set out for Ephesus . And the presbyter taking home the youth committed to him , reared , kept , cherished , and finally baptized him . After this he relaxed his stricter care and guardianship , under the idea that the seal of the Lord he had set on him was a complete protection to him . But on his obtaining premature freedom , some youths of his age , idle , dissolute , and adepts in evil courses , corrupt him . First they entice him by many costly entertainments ; then afterwards by night issuing forth for highway robbery , they take him along with them . Then they dared to execute together something greater . And he by degrees got accustomed ; and from greatness of nature , when he had gone aside from the right path , and like a hard - mouthed and powerful horse , had taken the bit between his teeth , rushed with all the more force down into the depths . And having entirely despaired of salvation in God , he no longer meditated what was insignificant , but having perpetrated some great exploit , now that he was once lost , he made up his mind to a like fate with the rest . Taking them and forming a band of robbers , he was the prompt captain of the bandits , the fiercest , the bloodiest , the cruelest .
Time passed , and some necessity having emerged , they send again for John . He , when he had settled the other matters on account of which he came , said , “ Come now , O bishop , restore to us the deposit which I and the Saviour committed to thee in the face of the Church over which you preside , as witness . ” The other was at first confounded , thinking that it was a false charge about money which he did not get ; and he could neither believe the allegation regarding what he had not , nor disbelieve John . But when he said “ I demand the young man , and the soul of the brother , ” the old man , groaning deeply , and bursting into tears , said , “ He is dead . ” “ How and what kind of death ? ” “ He is dead , ” he said , “ to God . For he turned wicked and abandoned , and at last a robber ; and now he has taken possession of the mountain in front of the church , along with a band like him . ” Rending , therefore , his clothes , and striking his head with great lamentation , the apostle said , “ It was a fine guard of a brother’s soul I left ! But let a horse be brought me , and let some one be my guide on the way . ” He rode away , just as he was , straight from the church . On coming to the place , he is arrested by the robbers ’ outpost ; neither fleeing nor entreating , but crying , “ It was for this I came . Lead me to your captain ; ” who meanwhile was waiting , all armed as he was . But when he recognized John as he advanced , he turned , ashamed , to flight . The other followed with all his might , forgetting his age , crying , “ Why , my son , dost thou flee from me , thy father , unarmed , old ? Son , pity me . Fear not ; thou hast still hope of life . I will give account to Christ for thee . If need be , I will willingly endure thy death , as the Lord did death for us . For thee I will surrender my life . Stand , believe ; Christ hath sent me . ”
And he , when he heard , first stood , looking down ; then threw down his arms , then trembled and wept bitterly . And on the old man approaching , he embraced him , speaking for himself with lamentations as he could , and baptized a second time with tears , concealing only his right hand . The other pledging , and assuring him on oath that he would find forgiveness for himself from the Saviour , beseeching and falling on his knees , and kissing his right hand itself , as now
purified by repentance , led him back to the church . Then by supplicating with copious prayers , and striving along with him in continual fastings , and subduing his mind by various utterances of words , did not depart , as they say , till he restored him to the Church , presenting in him a great example of true repentance and a great token of regeneration , a trophy of the resurrection for which we hope ; when at the end of the world , the angels , radiant with joy , hymning and opening the heavens , shall receive into the celestial abodes those who truly repent ; and before all , the Saviour 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 one 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 practising the deeds , he shall at his decease see the end and demonstration of the truths taught . For he who in this world welcomes the angel of penitence will not repent at the time that he leaves the body , nor be ashamed when he sees the Saviour approaching in His glory and with His army . He fears not the fire .
But if one chooses to continue and to sin perpetually in pleasures , and values indulgence here above eternal life , and turns away from the Saviour , who gives forgiveness ; let him no more blame either God , or riches , or his having fallen , but 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 , honour , power , eternal majesty , both now and ever , from generation to generation , and from eternity to eternity . Amen .
Contents Notes 12 The reading of the ms. is πραθῆναι, which is corrupt. We have changed it into περιθεῖναι. Various other emendations have been proposed. Perhaps it should be προσθεῖναι, “to add.”
13 Luke x. 41, 42.
17 Luke v. 29 ; xix. 9.
18 Matt. xii. 34, 35.
19 Matt. v. 3.
20 Matt. v. 6.
25 Matt. xvii. 27.
26 The text is the reading on the margin of the first edition. The reading of the ms., τοῦ λόγου, is ammended by Segaar into τὸ τοῦ λὀγου, “as the saying is.”
29 Segaar emends ἀνάπαυσιν to ἀπόλαυσιν “enjoyment.”
30 1 Cor. ii. 9 ; 1 Pet. i. 12.
32 2 Cor. iv. 18.
35 Mark x. 25.
36 A work mentioned elsewhere.
37 Matt. xxii. 36–38.
45 Matt. xxv. 34 , etc.
46 Matt. x. 40 ; Luke x. 16.
52 2 Cor. ix. 7.
53 καθαρά, Segaar, for καθά of the ms.
54 Luke vi. 30.
55 This, the reading of the ms., has been altered by several editors, but is justly defended by Segaar.
60 παῖς.
67 1 John iii. 14, 15.
81 Gal. vi. 7.
84 Said to be Smyrna.
85 ῥήσεσι λὁγων, for which Cod. Reg. Gall. reads σειρῆσι λόγων.
