Clement, Salvation of the Rich - Make friends with money

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"Then to appoint such a reward for liberality,—an everlasting habitation! O excellent trading! O 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 mart, if you are wise, O rich man! If need be, sail round the whole world. Spare not perils and toils, that you may purchase here the heavenly kingdom. Why do transparent stones and emeralds delight thee so much, and a house that is fuel for fire, or a plaything of time, or the sport of the earthquake, or an occasion for a tyrant’s outrage? Aspire to dwell in the heavens, and to reign with God." (Clement of Alexandria, Salvation of the Rich Man, Chapter 32)

Clement is referring to the promise of our savior, "make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings." (Luke 16:9) There are so many things we could spend our money on, but so few that will return us eternal rewards. If we really understood the power of money why would we spend it on perishable things that are here today and gone tomorrow; things that are destine to chance, depreciation, and ruin? Would we not rather, with all zealousness, spend it on things that hold eternal value? Clement's earnest exhortation is to pursue these things with our money and, specifically, to make friends with our money that these friendships might welcome us into eternal habitations.

"This kingdom a man imitating God will give thee. By receiving a little here, there through all ages He will make thee a dweller with Him. Ask that you may receive; haste; strive; fear lest He disgrace thee. For He is not commanded to receive, but thou to give." (Clement of Alexandria, Salvation of the Rich Man, Chapter 32)

This is a bold understanding of the words of Jesus and Clement believes them literally. When we make fiends with unrighteous money we purchase for ourselves eternal life. However, Clement understands that Jesus is speaking of something more than simply giving alms.

"The Lord did not say, Give, or bring, or do good, or help, but make a friend. But a friend proves himself 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 endureth to the end shall be saved.' " (Clement of Alexandria, Salvation of the Rich Man, Chapter 32)

We are really good at giving an offering at Thanksgiving and Christmas but not so good at providing long term care for those in need. However, giving a donation in an offering plate or buying a gift at Christmas, as good as this might be, does not make friends. God's call to the rich is to find those who are conically poor and to become their benefactor and friend. To build a relationship of love with them and to care for them as one of our own family. In this way, the rich and the poor build a relationship together, not only with each other, but also with the Lord. Both of them, in need of what the other has, form a symbiotic relationship which is honoring and pleasing to God. Such a relationship is beautifully described in the Pastor of Hermas,

"The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God—because the poor man is rich in intercession and confession, and his intercession has great power with God—then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him... So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls. Both, therefore, are partners in the righteous work." (The Pastor of Hermas, Book Third, Similitude Second)

David Robison

Clement, Salvation of the Rich - Love Jesus by loving others

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 30)

We are called to first love God and secondly love Jesus, but how do we love one who is unseen and how can we bless and benefit one who has need of nothing? One Christmas, one of my children asked me, "If it is Jesus' birthday then why don't we give Him a present?" I answered them that the best way to give Jesus a present is to give one to someone in need. For when we give to the "least of these" we give to Him. Jesus Himself told us, "Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me." (Matthew 25:40) The best way to love Jesus is to love those who are His, even the least of them.

"Such 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.' And in another place, 'Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom of heaven.' " (Clement of Alexandria, Salvation of the Rich Man, Chapter 31)

We are to love others, not based on their present station in life, but based on who they are in God's eyes and who they are to be in the life to come. Even a little child is destined to be great in God and in the Kingdom and is thus worth of being loved.

Clement goes on to observe that giving to the "least of these" has the power to work a righteous and saving act in our lives.

"And again, 'Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;' showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father." (Clement of Alexandria, Salvation of the Rich Man, Chapter 31)

There is power in giving when we give out of an expression of Loving Jesus. Such power should motivate us to be proactive in our giving, not waiting to be asked, but actively seeking those who are in need.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 31)

God wants us to have heart of a cheerful giver; one who gives with liberality and without regret; one for whom giving is a delight and a joy. But beyond this, God wants us to be an active giver; one who does not simply wait for someone to ask for help, but one who actively looks for those they can help with the wealth God has given them. Such a giver understands that their wealth is not their own, rather they are merely stewards of God's own wealth, and, as stewards of God, they actively looks for those in need whom they can help out of God's wealth that they steward. These are the givers God is seeking. Are you such a giver?

David Robison

Clement, Salvation of the Rich - Jesus is our neighbor

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 27)

Salvation for the rich man, and for the poor man, centers around how we stand in relationship to the commandments of God. Therefore, it is essential that we understand those commandments in their proper order. Jesus clearly states that the greatest of all commandments is this, that we love God with all our heart, soul, mind, and strength. For it is from Him that we have received our very existence and He alone is our creator and the giver of all life. It is only right, then, that we should owe Him our love, thanks, and gratitude. It is also He who gives us the promise of eternal life, a life whose entrance is found in the love of God.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 27)

After this first command, the second, in order, is to love our neighbor.

"The second in order, and not any less than this, He says, is, Thou shalt love thy neighbour as thyself,' consequently God above thyself. And on His interlocutor inquiring, 'Who is my neighbour?' He did not, in the same way with the Jews, specify the blood-relation, or the fellow-citizen, or the proselyte, or him that had been similarly circumcised, or the man who uses one and the same law." (Clement of Alexandria, Salvation of the Rich Man, Chapter 28)

When we think of our neighbor, we think of those living close to us, but Jesus was about to redefine that word to those who heard Him and to those whom He taught. Jesus answered in a parable of a man traveling from Jerusalem to Jericho who was beaten, robbed, and left for dead, yet he was,

"pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required, such as oil, bandages, a beast of burden, money for the inn-keeper, part given now, and part promised." (Clement of Alexandria, Salvation of the Rich Man, Chapter 28)

Jesus then asked His hearers, "Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands?" (Luke 10:36) Obviously it was the Samaritan and Jesus bids His hearers to go and do likewise.

Both of these commandments center around love, love distinguished and in order; the first part of love God assigns to Himself and the second part to our neighbor, but who is our neighbor? Clement gives an unexpected answer.

"Who else can it be but the Saviour Himself? or who more than He has pitied us, who by the rulers of darkness were all but put to death with many wounds, fears, lusts, passions, pains, deceits, pleasures? Of these wounds the only physician is Jesus, who cuts out the passions thoroughly by the root,—not as the law does the bare effects, the fruits of evil plants, but applies His axe to the roots of wickedness. He it is that poured wine on our wounded souls (the blood of David’s vine), that brought the oil which flows from the compassions of the Father, and bestowed it copiously. He it is that produced the ligatures of health and of salvation that cannot be undone,—Love, Faith, Hope. He it is that subjected angels, and principalities, and powers, for a great reward to serve us." (Clement of Alexandria, Salvation of the Rich Man, Chapter 29)

We are the ones who have fallen in with robbers in the way; we are the ones beaten and bleeding along the side of the road, we are the ones in need of help, and Jesus is our neighbor who comes to our aid. Jesus is a neighbor to all who are hurting, broken, and in need of a savior. Jesus has come to seek and save those who are lost. Jesus is a neighbor worth of being loved.

"We are therefore to love Him equally with God. And he loves Christ Jesus who does His will and keeps His commandments." (Clement of Alexandria, Salvation of the Rich Man, Chapter 29)

Let us fulfill the commands of God by loving God our Father and Jesus our Neighbor.

David Robison

Clement, Salvation of the Rich - God is not Mean

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"But I think that our proposition has been demonstrated in no way inferior to what we promised, that the Saviour by no means has excluded the rich on account of wealth itself, and the possession of property, nor fenced off salvation against them; if they are able and willing to submit their life to God’s commandments, and prefer them to transitory objects, and if they would look to the Lord with steady eye, as those who look for the nod of a good helmsman, what he wishes, what he orders, what he indicates, what signal he gives his mariners, where and whence he directs the ship’s course." (Clement of Alexandria, Salvation of the Rich Man, Chapter 26)

Clement is at the halfway point in his dissertation on the rich and summarizes what he has taught to this point, that the Rich are not excluded from salvation and that riches themselves are not our enemy. All who are willing and able to submit themselves to God, willing to prefer eternal things to the temporal, and who are willing to stand in obedience before their maker are welcomed by God and God will freely crown them with His salvation. All are welcome, rich and poor, great and small, intelligent and simple, all are welcome. Otherwise, if God were to bar the rich from salvation because of their riches alone, then God is to be impugned as the one who gave them their riches, abilities, and talents.

"For what harm does one do, who, previous to faith, by applying his mind and by saving has collected a competency? Or what is much less reprehensible than this, if at once by God, who gave him his life, he has had his home given him in the house of such men, among wealthy people, powerful in substance, and pre-eminent in opulence? For if, in consequence of his involuntary birth in wealth, a man is banished from life, rather is he wronged by God, who created him, in having vouchsafed to him temporary enjoyment, and in being deprived of eternal life. And why should wealth have ever sprung from the earth at all, if it is the author and patron of death?" (Clement of Alexandria, Salvation of the Rich, Chapter 26)

Why would God have created wealth if He knew it to be the cause of spiritual death, or why would God will that some be born into wealth if such wealth would be the cause of their demise? God is not unjust as to give and then judge; to make rich and then condemn. While the rich may face their own particular challenges in this world, they are nonetheless not restricted from obtaining heavenly enjoyments in Christ. Jesus' message to the rich, as Clement sees it, to this point in the story, is,

"Well, first 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 fore-doomed, nor, on the other hand, to cast wealth into the sea, or condemn it as a traitor and an enemy to life, but learn in what way and how to use wealth and obtain life." (Clement of Alexandria, Salvation of the Rich, Chapter 27)

From here, Clement moves on to aide the rich in understanding how to use their wealth in a godly manor, but that will have to wait till later.

David Robison

Clement, Salvation of the Rich - Riches with Persecution

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"And to this effect similarly is what follows. 'Now at this present time not to have lands, and money, and houses, and brethren, with persecutions.' For it is neither penniless, nor homeless, nor brotherless people that the Lord calls to life, since He has also called rich people; but, as we have said above, also brothers, as Peter with Andrew, and James with John the sons of Zebedee, but of one mind with each other and Christ." (Clement of Alexandria, Salvation of the Rich Man, Chapter 25)

In response to Peter's confession that he and his fellow disciples had left all to follow Jesus, Jesus acknowledges their sacrifices and declares that all who sacrifice in this life to follow Him will receive recompense in this life and in the life to come. "He will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life." (Mark 10:30) However, the conjoining of persecution with recompense in this present life has always seemed a bit odd to me; it seemed to be out of place with what Jesus was saying, yet Clement finds it quite appropriate in its context.

"And the expression 'with persecutions' rejects the possessing of each of those things. There is a persecution which arises from without, from men assailing the faithful, either out of hatred, or envy, or avarice, or through diabolic agency. But the most painful is internal persecution, which proceeds from each man’s own soul being vexed by impious lusts, and diverse pleasures, and base hopes, and destructive dreams; when, always grasping at more, and maddened by brutish loves, and inflamed by the passions which beset it like goads and stings, it is covered with blood, (to drive it on) to insane pursuits, and to despair of life, and to contempt of God." (Clement of Alexandria, Salvation of the Rich Man, Chapter 25)

While for many in the first centuries of the church, martyrdom was the customary end of a believer's life, few of us today in the western world have experienced true persecution from without. For sure, there are places around the world where believers are persecuted and continue to be martyred for their faith in Christ, but here in the United States, and in most western cultures, such persecution is mild at best and martyrdom is something we only read about in history books. However, while we may be free from external persecution, we are never free from the struggle within, the struggle between the flesh and the Spirit, the struggle between loving God and loving things. Often times, external persecution is easier to resist and to stand up under while  the persecution from within often occurs where no one can see it and few know the true depths of its turmoil and pain.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 25)

To quell the persecutions from within, we must rid ourselves of the object of their attack; we must cut the cords of love for our things and replace them with love for their maker. For some, this may require them to actually "sell all they possess" to be free from their entanglements, much like cutting off the hand that offends. However, for all, it requires a change in loves, a change in pursuits, and a change in masters.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 25)

We must all look into our souls to search for the cause of our internal persecution; to find those attachments that bind us to our persecution and keep us distant from God. We must at all cost rid ourselves of these attachments. We must learn to become poor in spirit that we might become rich in God. We must find our wealth not in worldly possessions or relationships but in our relationship with God. Only them will we bring to silence the persecution of our soul.

David Robison

Clement, Salvation of the Rich - Love your enemy and hate your family

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

" 'And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel’s, shall receive an hundredfold.' But let neither this trouble you, nor the still harder saying delivered in another place in the words, 'Whoso hateth not father, and mother, and children, and his own life besides, cannot be My disciple.' " (Clement of Alexandria, Salvation of the Rich Man, Chapter 22)

Clement highlights what, to the casual reader, map appear to be a contradiction in Jesus' words. First, we are told to, "love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you." (Luke 6:27-28) and then we are told to, "hate his own father and mother and wife and children and brothers and sisters." (Luke 14:26) How can this be? How can this make any since? Even logic would tell us that, if we are to live our enemies, we then we should love those dearest to us even more. Does God really want us to love our enemies and hate our families? How can the God of love exhort us to both love and hate? Especially to love those who don't deserve it and to hate those who don't deserve it? However, It is possible to love some and hate others if we properly understand what Jesus meant.

"For from the same feeling and disposition, and on the ground of the same rule, one loving his enemy may hate his father, inasmuch as he neither takes vengeance on an enemy, nor reverences a father more than Christ. For by the one word he extirpates hatred and injury, and by the other shamefacedness towards one’s relations, if it is detrimental to salvation. If then one’s father, or son, or brother, be godless, and become a hindrance to faith and an impediment to the higher life, let him not be friends or agree with him, but on account of the spiritual enmity, let him dissolve the fleshly relationship." (Clement of Alexandria, Salvation of the Rich Man, Chapter 22)

In loving our enemy, Jesus is exhorting us to rid our souls of any enmity, evil desires, and lust for revenge towards our enemy. In hating our family, Jesus is exhorting us to reject any attachments, reverence, and devotion towards them that would exalt itself about our attachment, reverence, and devotion towards God. Love and hare are found in the disposition of the soul; in its preference for one over the other. Clement makes this clear by way of a hypothetical trial.

"Suppose the matter to be a law-suit. Let your father be imagined to present himself to you and say, 'I begot and reared thee. Follow me, and join with me in wickedness, and obey not the law of Christ;' and whatever a man who is a blasphemer and dead by nature would say. 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.” (Clement of Alexandria, Salvation of the Rich Man, Chapter 23)

Such a comparison makes it obvious what Jesus meant by hating our father, mother, wife, children, etc. We should hate them in that we do not love them more than we love Christ and His Father. We are called to love, but we are called to love God first; to love Him above all else.

David Robison

Clement, Salvation of the Rich - Why the fear

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"The wealthy and legally correct man, not understanding these things figuratively, nor how the same man can be both poor and rich, and have wealth and not have it, and use he world and not use it, went away sad and downcast, leaving the state of life, which he was able merely to desire but not to attain, making for himself the difficult impossible. For it was difficult for the soul not to be seduced and ruined by the luxuries and flowery enchantments that beset remarkable wealth; but it was not impossible..." (Clement of Alexandria, Salvation of the Rich Man, Chapter 20)

The rich young ruler, not understanding Jesus' words fully and, not wanting to understand Jesus' words fully, leaves sad and surrenders his opportunity to acquire what he sought; eternal life. He failed to understand what it means to be truly rich, even when poor, and what it means to be truly poor, yet possession all things "pertaining to life and godliness." (2 Peter 1:3) He did not understand how becoming rich had made him poor and how choosing to become poor again could make him rich. In all this he chose, instead, to continue in the allurements, seductions, and entrapments of worldly riches. The poor man might desire riches, but the rich man has already tasted of their fineness and luxury. This makes it doubly hard for the rich to leave them behind and break all attachments with them that he might pursue God.

Seeing the rich young man leave, and hearing Jesus' words, the disciples were astonished and asked, "Then who can be saved?" (Mark 10:26) Their response shows not only their concern for the rich but also themselves. They had already left all they had to follow Jesus, yet Jesus' words still rattled their soul. They understood that Jesus' words were directed towards all people, all who were rich in the evil passions of the soul, not just those rich in the worlds possessions.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 20)

But Jesus allays their fears reminding them that, "With people it is impossible, but not with God; for all things are possible with God." (Mark 10:27) We cannot make this journey to eternal life on our own or by our own will or effort. We need the help and agency of the Lord to achieve success in our journey. None of us are fit for eternal life, but none of us are beyond help from the Lord.

"For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and 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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 21)

Upon hearing all this, Peter responds, "Behold, we have left everything and followed You." (Mark 10:28) Yet it was more than just their worldly possession that they had left, meager as they were, but they had also left behind the world system with its lusts and enticements to follow Jesus. For these are the things that truly hinder us from eternal life.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 21)

David Robison

Clement, Salvation of the Rich - Salvation from within

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"So that (the expression) rich men that shall with difficulty enter into the kingdom, is to be apprehended in a scholarly way, not awkwardly, or rustically, or carnally. For if the expression is used thus, salvation does not depend on external things, whether they be many or few, small or great, or illustrious or obscure, or esteemed or disesteemed; but on the virtue of the soul, on faith, and hope, and love, and brotherliness, and knowledge, and meekness, and humility, and truth, the reward of which is salvation." (Clement of Alexandria, Salvation of the Rich Man, Chapter 18)

Clement summarizes what he has been saying up until this point, mainly that, we must not understand Jesus' words simplistically or carnally, as if Jesus wants us all to be poor and to give away all of our wealth, for salvation does not come from without, through the agency of external things, but from within, by the effects of the Spirit and Word upon our souls. Redemption begins inside and, like yeast, will permeate every aspect of our lives; from the inside outward. However, when we try to effect salvation through external means, our efforts will never penetrate deep into our hearts to cleanse us and make us pure before God. Outward efforts can never achieve inward salvation. If we want to be saved and to obtain eternal life, then we must first look to our soul.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 18)

This being true, then he who is truly rich is rich in God and he who is truly poor is poor in spirit, and to each there is a counterfeit; he who is rich only in worldly possessions and he who is materially poor yet still rich in passions that lead to death.

"He then is truly and rightly rich who is rich in virtue, and is capable of making a holy and faithful use of any fortune; while he is spuriously rich who is rich, according to the flesh, and turns life into outward possession, which is transitory and perishing, and now belongs to one, now to another, and in the end to nobody at all. Again, in the same way there is a genuine poor man, and another counterfeit and falsely so called. 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 thy soul, that, becoming pure in heart, thou mayest see God; which is another way of saying, Enter into the kingdom of heaven." (Clement of Alexandria, Salvation of the Rich Man, Chapter 19)

It is only when we properly understand what it means to be genuinely rich and genuinely poor that we can continue on to understand Jesus' words to the rich young ruler. So which are you? Are you one who is truly rich and truly poor or one who leads a life that seeks to counterfeit the ways of the Kingdom? Are you rich in worldly things yet poor in virtue? Or are you poor in worldly wealth yet rich in evil passions? Either way, Jesus has the cure for you.

David Robison

Clement, Salvation of the Rich - Treasures of the Heart

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"But he 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 on the outlook for more, bending downwards and fettered in the toils of the world, being earth and destined to depart to earth,—whence can he be able to desire and to mind the kingdom of heaven,—a man who carries not a heart, but land or metal, who must perforce be found in the midst of the objects he has chosen? For where the mind of man is, there is also his treasure." (Clement of Alexandria, Salvation of the Rich, Chapter 17)

Our problem is not with that which we possess but rather with that which we treasure. Clement reminds us that where a man's mind is there his treasure will be; making no distinction between heart and mind as both represent the inward person of the soul. A man may be rich yet still treasure the Lord, or a man may be poor and yet treasure riches. Either way, it is not the possessions that matter, but rather what each person desires; what they treasure; be it the Lord and His Kingdom or be it things of this world, those things that are passing away.

Clement also reminds us of the words of our Lord, "The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart." (Luke 6:45) Treasures are found in our heart and it is out of them that our lives either produce good or evil. We decide what kinds treasures we pursue and fill our hearts with; one kind of treasures leading to destruction, the other leading to life.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 17)

One kind of treasure we are to pursue with all our heart, and the other we are to rid ourselves of that we might find life. If we are treasuring the things of this world, then we are already dead even as we live. If we are treasuring the things of the Kingdom of God, then we already possess eternal life. Our goal in this life should be to learn how to be poor in spirit and rich in God. Poor in the passions that wage war against the soul but rich in the virtues of the Kingdom of God.

"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." (Clement of Alexandria, Salvation of the Rich Man, Chapter 17)

What are the things that you treasure? Are they the things of this world or the things of God's Kingdom? One will make you a rich young ruler, the other will give you life, be you poor or rich.

David Robison

Clement, Salvation of the Rich - Get rid of your passions

This is a continuation of my series on Clement of Alexandria and his book on the Salvation of the Rich Man. If you are unfamiliar with Clement or his book, you may want to start with the introduction to this series.

"I would then say this. Since some things are within and some without the soul, and if the soul make a good use of them, they also are reputed good, but if a bad, bad;—whether does He who commands us to alienate our possessions repudiate those things, after the removal of which the passions still remain, or those rather, on the removal of which wealth even becomes beneficial?" (Clement of Alexandria, Salvation of the Rich Man, Chapter 15)

To properly understand the words of Jesus to this rich young ruler, we must be able to separate those things that are without from those things that are within. Those things that are without, such as money, riches, and wealth, are amoral, they are neither good nor evil, they just are. However, those things that are within, our passions in one case and our reverence and obedience in another, are moral, they can be either good or evil. As Jesus said, "That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these evil things proceed from within and defile the man." (Mark 7:20-23) Our possessions do not defile us, but rather what's inside; those things that lead us to use our possessions for either good or evil. Moreover, if we merely divest ourselves of our worldly possessions without addressing the need to also cleanse our soul, then our final state may actually be worse then our former.

"If therefore he who casts away worldly wealth can still be rich in the passions, even though the material [for their gratification] is absent,—for the disposition produces its own effects, and strangles the reason, and presses it down and inflames it with its inbred lusts,—it is then of no advantage to him to be poor in purse while he is rich in passions." (Clement of Alexandria, Salvation of the Rich Man, Chapter 15)

We must, of necessity, if we are to follow Jesus, rid ourselves of all passions of the soul! Today, we often think of passion in terms of love; being passionate for the love of someone else. However, our word for passion comes from the Latin word that means to suffer. Passion is the suffering our soul feels when it desires something that it cannot obtain, such as riches, love, or even another drink. Passion also refers to the disturbances and perturbations of our soul from forces without. Someone gets angry at us and, in return, our soul gets angry. Our souls suffers from what it cannot have and the harm others do to it and its response is from its own nature and not from God. This is what is referred to as the passions of the soul. These are the things we must eradicate from our soul, not the possessions from our hand.

"We must therefore renounce those possessions that are injurious, not those that are capable of being serviceable, if one knows the right use of them. And what is managed with wisdom, and sobriety, and piety, is profitable; and what is hurtful must be cast away. But things external hurt not. So then the Lord introduces the use of external things, bidding us put away not the means of subsistence, but what uses them badly. And these are the infirmities and passions of the soul." (Clement of Alexandria, Salvation of the Rich Man, Chapter 15)

The rich young ruler understood this. He understood that Jesus was aiming at his heart more than at his wealth. I believe that what made this rich young man leave sorrowful was not the command to give away all his possessions but rather the command to come and follow Jesus.

"The presence of wealth in these is deadly to all, the loss of it salutary. Of which, making the soul pure,—that is, poor and bare,—we must hear the Saviour speaking thus, 'Come, follow Me.' For to the pure in heart He now becomes the way. But into the impure soul the grace of God finds no entrance. And that (soul) is unclean which is rich in lusts, and is in the throes of many worldly affections." (Clement of Alexandria, Salvation of the Rich Man, Chapter 15)

I have known men who made a fortune and lost it all, only to make it all back again. This rich young man knew how to create wealth. He could have easily given away all he had and, in short order, found a way to earn it all back again. This was not his problem. However, Jesus was asking him to, not only give away his possessions, but to also make a change in the direction of his life. This young man loved riches, he enjoyed pursuing them, acquiring them, and planning on how to acquire even more of them. However, Jesus was asking him to give up the pursuit of money for the pursuit of God; "come follow me." This is what made him sorrowful and to leave without obtaining that which he inquired of, namely eternal life. He was not ready to give up his life, a life centered around wealth and riches, for a life centered around Jesus. He could give up all he possessed, but he was not willing to follow Jesus. He loved his life and even the promise of future eternal life was not enough to make him want to change his manor of living.

What are you pursuing in your life? Is it a relationship, money, or even some addiction? Are you willing to give up those pursuit to pursue Jesus? If not, then you too are a rich young ruler in this life. How hard is it for such rich young people to enter the kingdom of God!

David Robison