Who Is the Rich Man That Shall Be Saved? · §35 · Clement of Alexandria

The poor as effective soldiers and true friends

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Clement is describing the poor believers whom the rich person has acquired as bodyguards, explaining what each one can do for the rich person before God.

All these soldiers are effective and steadfast guards. None is idle, none is useless. One is able to obtain something for you from God. Another can comfort the weary. Another can weep and groan with sympathy for you before the Lord of all. Another can teach you something useful for salvation. Another can admonish you with boldness. Another can counsel you with goodwill. And all of them can love truly—without deceit, without fear, without hypocrisy, without flattery, without pretense.

O sweet services of those who love! O blessed ministries of those who have confidence! O sincere faith of those who fear God alone! O truth of words among those who cannot lie! O beauty of deeds among those who are persuaded to serve God! They persuade God, they please God. They seem not to touch your flesh, but each one, concerning his own soul, does not speak to a brother, but to the King of the ages dwelling in you.

Greek

Ἐνεργοὶ οὗτοι πάντες [οἱ] στρατιῶται καὶ φύλακες βέβαιοι. οὐδεὶς ἀργός, οὐδεὶς ἀχρεῖος. ὃ μὲν ἐξαιτήσασθαί σε δύναται παρὰ θεοῦ. ὅ δὲ παραμυθήσασθαι κάμνοντα, ὃ δὲ δακρῦσαι καὶ στενάξαι συμπαθῶς ὑπὲρ σοῦ πρὸς τὸν κύριον τῶν ὅλων, ὅ δὲ διδάξαι τι τῶν πρὸς τὴν σωτηρίαν χρησίμων, ὃ δὲ νουθετῆσαι μετὰ παρρησίας, ὃ δὲ συμβουλεῦσαι μετ᾿ εὐνοίας, πάντες δὲ φιλεῖν ἀληθῶς, ἀδόλως, ἀφόβως. ἀνυποκρίτως, ἀκολακεύτως. ἀπλάστως. ὦ γλυκεῖαι θεραπεῖαι φιλούντων, ὦ μακάριοι διακονίαι θαρρούντων, ὦ πίστις εἰλικρινὴς θεὸν μόνον δεδιότων, ὦ λόγων ἀλήθεια παρὰ τοῖς ψεύσασθαι μὴ δυναμένοις, ὦ κάλλος ἔργων παρὰ τοῖς θεῷ διακονεῖν πεπεισμένοις. πείθειν θεόν, ἀρέσκειν θεῷ· οὐ σαρκὸς τῆς σῆς ἅπτεσθαι δοκοῦσιν. ἀλλὰ τῆς ἑαυτοῦ ψυχῆς ἕκαστος, οὐκ ἀδελφῷ λαλεῖν, ἀλλὰ τῷ βασιλεῖ τῶν αἰώνων ἐν σοὶ κατοικοῦντι.

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About this text

Clement explains Jesus' saying about the camel and the needle's eye, and shows how a rich person may be saved.

This homily was written by Clement of Alexandria (c. 150–c. 215), a Greek Christian teacher who led the Catechetical School of Alexandria. He addressed it to fellow Christians who were troubled by Jesus' saying about the camel and the needle's eye, and who either despaired of rich believers being saved or flattered the wealthy. Clement wrote to remove that false despair and to show how a rich person may be saved.

The occasion is a controversy over the moral danger of wealth and the question of who can be saved. Clement argues that Jesus' command to sell one's possessions is not a command to become outwardly poor, but to renounce the passions and attachments of the soul that wealth can excite. The rich man in the Gospel is not condemned for having wealth, but for loving it more than eternal life. Salvation depends on the soul's disposition, not on external possessions, and wealth can be used rightly for love of neighbor.

A reader will meet Jesus, whose words from the Gospels are quoted and interpreted throughout, along with Peter, Martha, Mary, Zacchaeus, Levi, Matthew, and Paul. Clement also cites the pagan philosophers Anaxagoras, Democritus, and Crates as examples of people who gave up wealth for the wrong reasons. The work closes with the story of the apostle John and a young robber, offered as proof that no sinner is beyond hope. To follow the argument, know that Clement uses 'passions' for the disordered attachments of the soul, 'freedom from passions' for the state required for salvation, and 'worldly wealth' for what the Gospels call mammon of unrighteousness. Bible books follow the Septuagint names and Psalm numbering, so Gospel passages correspond to Mark 10:17-31, Matthew 19:16-30, and Luke 18:18-30 in modern Bibles.

Fresh English from the Greek base text; no published English used as wording.

Printed text used

Translated from Clement of Alexandria Otto Stählin Stromata, Buch VII-VIII. Excerpta ex Theodoto. Eclogae prophetica. Hinrichs Leipzig 1909 Clemens Alexandrinus 3 (Greek)

This work has passed our source check. We made this study translation with AI help. No scholar has yet certified it as faithful and complete. Open Greek on any section to see the source text. It is not a critical edition.

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