Who is the Rich Man That Shall Be Saved?

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.”

XXVII. 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. For since neither does one perish by any means by fearing because he is rich, nor is by any means saved by trusting and believing that he shall be saved, come let them look what hope the Saviour assigns them, and how what is unexpected may become ratified, and what is hoped for may come into possession.

The Master accordingly, when asked, “Which is the greatest of the commandments?” says, “You shall love the Lord your God with all your soul, and with all your 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 anything 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.

XXVIII. The second in order, and not any less than this, He says, is, “You shall love your neighbour as yourself,” consequently God above yourself. 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. But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but 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. “Which,” said He, “of them was neighbour to him that suffered these things?” and on his answering, “He that showed mercy to him,” (replied), Go also, therefore, and do likewise, since love buds into well-doing.

XXIX. In both the commandments, then, He introduces love; but in order distinguishes it. And in the one He assigns to God the first part of love, and allots the second to our neighbour. 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. For they also shall be delivered from the vanity of the world through the revelation of the glory of the sons of God. We are therefore to love Him equally with God. And he loves Christ Jesus who does His will and keeps His commandments. “For not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of My Father.” And “Why do you call Me Lord, Lord, and do not the things which I say?” “And blessed are you who see and hear what neither righteous men nor prophets” (have seen or 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 an hungered, and you gave Me to eat: I was thirsty, and you gave Me to 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 saw we You hungry, and fed You? Or thirsty, and gave You drink? And when saw we You a stranger, and took You in? Or naked, and clothed You? Or when saw we You sick, and visited You? Or in prison, and came to You? And the King answering, shall say to them, Verily I say unto you, inasmuch as you have done it unto one of the least of these My brethren, you 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 you have not done it unto one of the least of these, you have not done it to Me.” And in another place, “He that receives you; receives Me; and he that receives not you, rejects Me.”

XXXI. 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.” 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.” 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.” Wherefore this is the only reward that is not lost. And again, “Make to you friends of the mammon of unrighteousness, that, when you 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.

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 loves 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 asks you.” 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.