Origen of Alexandria, Against Celsus 7.21
If, therefore, the law's promise holds out wealth to the righteous, Celsus, clinging to the killing 'letter,' supposes that a blind wealth is what is promised; but we see it as a clear-sighted wealth, inasmuch as someone is rich 'in every word and all knowledge,' and inasmuch as we charge 'the rich in the present age not to think lofty thoughts nor to hope in the uncertainty of wealth but in God, who provides all things richly for enjoyment, to do good, to be rich in good works, to be generous, to be sociable.' (1 Timothy 6:17–18) For 'the' wealth 'in true goods is a ransom for a man's soul' according to Solomon, (Proverbs 13:8) but the poverty opposite to it is destructive, through which 'the poor man does not endure a threat.' One must speak analogously about power, in line with what has been said about wealth, according to which 'one' righteous man is said to 'pursue a thousand, and two' to 'move ten thousand.' (Deuteronomy 32:30) If these things are understood in the realm of wealth, consider whether it does not follow from God's promise that the one who is rich 'in every word and all knowledge and all wisdom and in every good work' should lend to many nations from the wealth that comes from the word, wisdom, and knowledge, just as Paul lent, 'going around' 'from Jerusalem' as far as 'Illyricum,' 'fulfilling the gospel of Christ' for all nations to which he had been entrusted. (Romans 15:19) And since the divine things were made known to him by revelation, his soul being enlightened by the divinity of the word, for this reason he himself did not borrow, nor did he have need of a man serving him the word. Thus, since it is also written: 'You will rule many nations, but they will not rule you,' (Deuteronomy 28:13; Isaiah 14:2?) according to the power from the word, submitting the nations to the teaching of Christ Jesus, he ruled over them, never being subjected to men as if they were superior; and thus he also filled the earth.
Greek
Ἐὰν οὖν ἡ λέξις τοῦ νόμου πλοῦτον ἐπαγγέλλεται τοῖς δικαίοις, Κέλσος μὲν κατὰ τὸ ἀποκτέννον „γράμμα“ νομιζέτω τὸν τυφλὸν πλοῦτον λέγεσθαι ἐν ἐπαγγελίᾳ· ἡμεῖς δὲ τὸν ὀξὺ βλέποντα, καθὸ πλουτεῖ τις „ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει,“ καὶ καθὸ παραγγέλλομεν „τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι μὴ ὑψηλὰ φρονεῖν μηδ᾿ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι ἀλλ᾿ ἐπὶ θεῷ, τῷ παρέχοντι πάντα πλουσίως εἰς ἀπόλαυσιν, ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις ἀγαθοῖς, εὐμεταδότους εἶναι, κοινωνικούς.“ καὶ γὰρ „ὁ“ ἐν ἀληθινοῖς ἀγαθοῖς „πλοῦτος“ „λύτρον ἐστὶν ἀνδρὸς ψυχῆς“ κατὰ τὸν Σολομῶντα, ἡ δ᾿ ἐναντία τούτῳ πτωχεία ὀλέθριον, δι᾿ ἣν „ὁ πτωχὸς οὐχ ὑφίσταται ἀπειλήν.“ ἀνάλογον δὲ τοῖς ἀποδεδομένοις περὶ τοῦ πλούτου λεκτέον καὶ περὶ τῆς δυναστείας, καθ᾿ ἣν „εἷς“ δίκαιος διώξεσθαι λέγεται „χιλίους, καὶ δύο“ μετακινεῖν „μυριάδας.“ εἴπερ δὲ ταῦτα νενόηται ἐν τοῖς κατὰ τὸν πλοῦτον, ὅρα εἰ μὴ ἀκόλουθόν ἐστιν ἐπαγγελίᾳ θεοῦ τὸν πλουτοῦντα „ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει“ καὶ πάσῃ σοφίᾳ καὶ ἐν παντὶ ἔργῳ ἀγαθῷ δανείζειν ἀπὸ τοῦ κατὰ τὸν λόγον καὶ τὴν σοφίαν καὶ τὴν γνῶσιν πλούτου „ἔθνεσι πολλοῖς,“ ὡς ἐδάνεισε Παῦλος „κύκλῳ“ „ἀπὸ Ἱερουσαλὴμ“ ἕως „τοῦ Ἰλλυρικοῦ“ πληρῶν „τὸ εὐαγγέλιον τοῦ Χριστοῦ“ πᾶσιν ἔθνεσιν, οἷς ἐπιδεδήμηκε. καὶ ἐπεὶ κατὰ ἀποκάλυψιν αὐτῷ ἐγνωρίζετο τὰ θεῖα, φωτιζομένῳ τὴν ψυχὴν ὑπὸ τῆς τοῦ λόγου θειότητος, διὰ τοῦτο αὐτὸς οὐκ ἐδανείζετο οὐδὲ χρείαν εἶχεν ἀνθρώπου διακονουμένου αὐτῷ τὸν λόγον. οὕτω δὲ γεγραμμένου καὶ τοῦ· „ἄρξεις σὺ ἐθνῶν πολλῶν, σοῦ δὲ οὐκ ἄρξουσι,“ κατὰ τὴν ἀπὸ τοῦ λόγου δυναστείαν ὑποτάσσων τῇ Χριστοῦ Ἰησοῦ διδασκαλίᾳ τοὺς ἀπὸ τῶν ἐθνῶν ἦρχεν αὐτῶν, οὐδέ ποτε ἐν χώρᾳ ὑποτεταγμένος ἀνθρώποις ὡς κρείττοσι γινομένοις· οὕτω δὲ καὶ κατεπίμπλα τὴν γῆν.