Who Is the Rich Man That Is Saved? 39.1–42.20
Greek text: Stählin, GCS 17 (Greek text: Otto Stählin, Clemens Alexandrinus 3 (GCS 17, 1909), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 2 (1885).
Chapter 39
39.1Stählin 3:185
ὁ χώραν ἐν οὐρανοῖς οὐκ ἔχων καὶ τίνα τρόπον τοῖς οὖσι χρώμενος ἄν τις τό τε ἐπίρρητον τοῦ πλούτου καὶ χαλεπὸν εἰς ζωὴν διαφύγοι καὶ δύναιτο τῶν αἰωνίων [τῶν] ἀγαθῶν ἐπαύρασθαι, εἴη δὲ τετυχηκὼς ἢ διʼ ἄγνοιαν ἢ διʼ ἀσθένειαν ἢ περίστασιν ἀκούσιον μετὰ τὴν σφραγῖδα καὶ τὴν λύτρωσιν περιπετής τισιν ἁμαρτήμασιν ἢ παραπτώμασιν, ὡς ὑπενηνέχθαι τέλεον, ὅτι οὗτος κατεψήφισται παντάπασιν ὑπὸ τοῦ θεοῦ.
ho chōran en ouranois ouk echōn kai tina tropon tois ousi chrōmenos an tis to te epirrēton tou ploutou kai chalepon eis zōēn diaphygoi kai dynaito tōn aiōniōn [tōn] agathōn epaurasthai, eiē de tetychēkōs ē diʼ agnoian ē diʼ astheneian ē peristasin akousion meta tēn sphragida kai tēn lytrōsin peripetēs tisin hamartēmasin ē paraptōmasin, hōs hypenēnechthai teleon, hoti houtos katepsēphistai pantapasin hypo tou theou.
who has no place in heaven, and in what way someone using what he has might escape the reproach of wealth and its difficulty for life and be able to enjoy the eternal good things; but if he happens, through ignorance, weakness, or involuntary circumstance, after the seal and the redemption, to have fallen into some sins or transgressions, so as to have been completely carried away, let him not suppose that he has been utterly condemned by God.
Notes and citation
Summary: who has no place in heaven; and one who has sinned after baptism, through ignorance or weakness, should not think God has condemned him forever.
- “The seal and the redemption” are baptism. This leads into the question of repentance for sins after baptism, much discussed in the second-century church (compare Hermas, Mandate 4.3).
Extrabiblical texts: Herm. Mand. 4.3 (Shepherd of Hermas: Mandates; echo)
Cite (SBL): Clement of Alexandria, Quis div. 39.1 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
39.2Stählin 3:185
παντὶ γὰρ τῷ μετʼ ἀληθείας ἐξ ὅλης τῆς καρδίας ἐπιστρέψαντι πρὸς τὸν θεὸν ἀνεῴγασιν αἱ θύραι καὶ δέχεται τρισάσμενος πατὴρ υἱὸν ἀληθῶς μετανοοῦντα· ἡ δʼ ἀληθινὴ μετάνοια τὸ μηκέτι τοῖς αὐτοῖς ἔνοχον εἶναι, ἀλλὰ ἄρδην ἐκριζῶσαι τῆς ψυχῆς ἐφʼ οἷς ἑαυτοῦ κατέγνω θάνατον ἁμαρτήμασιν· τούτων γὰρ ἀναιρεθέντων αὖθις εἰς σὲ θεὸς εἰσοικισθήσεται.
panti gar tǭ metʼ alētheias ex holēs tēs kardias epistrepsanti pros ton theon aneǭgasin hai thyrai kai dechetai trisasmenos patēr huion alēthōs metanoounta; hē dʼ alēthinē metanoia to mēketi tois autois enochon einai, alla ardēn ekrizōsai tēs psychēs ephʼ hois heautou kategnō thanaton hamartēmasin; toutōn gar anairethentōn authis eis se theos eisoikisthēsetai.
For to everyone who turns to God in truth with his whole heart the doors are open, and the thrice-glad Father receives a son who truly repents. True repentance is to be no longer liable for the same things, but to root out utterly from the soul the sins for which one condemned oneself to death; when these are removed, God will again come to dwell in you.
Luke 15:20 (allusion, high confidence) · Joel 2:12 (echo, low confidence) · John 14:23 (echo, medium confidence)
Notes and citation
Summary: The Father gladly receives every truly repentant son; true repentance means uprooting the sins one has condemned in oneself.
- The Father receiving the son recalls the parable of the prodigal son (Luke 15:20).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 39.2 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
39.3Stählin 3:185
μεγάλην γάρ φησι καὶ ἀνυπέρβλητον εἶναι χαρὰν καὶ ἑορτὴν ἐν οὐρανοῖς τῷ πατρὶ καὶ τοῖς ἀγγέλοις ἑνὸς ἁμαρτωλοῦ ἐπιστρέψαντος καὶ μετανοήσαντος.
megalēn gar phēsi kai anyperblēton einai charan kai heortēn en ouranois tǭ patri kai tois angelois henos hamartōlou epistrepsantos kai metanoēsantos.
For he says that there is great and unsurpassable joy and festival in heaven for the Father and the angels when one sinner turns and repents.
Luke 15:7 (allusion, high confidence) · Luke 15:10 (allusion, high confidence)
Notes and citation
Summary: There is great joy in heaven over one repentant sinner.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 39.3 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
39.4Stählin 3:185
διὸ καὶ κέκραγεν· »ἔλεον θέλω καὶ οὐ θυσίαν· οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν· κἂν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν ἔριον, ὡς χιόνα λευκανῶ, κἂν μελάντερον τοῦ σκότους, ὡς ἔριον λευκὸν ἐκνίψας ποιήσω.«
dio kai kekragen; »eleon thelō kai ou thysian; ou boulomai ton thanaton tou hamartōlou, alla tēn metanoian; kan ōsin hai hamartiai hymōn hōs phoinikoun erion, hōs chiona leukanō, kan melanteron tou skotous, hōs erion leukon eknipsas poiēsō.«
That is why he has cried out: “I desire mercy and not sacrifice. I do not desire the death of the sinner, but his repentance. Though your sins be like scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash them and make them like white wool.”
Hos 6:6 (quotation, high confidence) · Matt 9:13 (quotation, medium confidence) · Ezek 18:23 (quotation, high confidence) · Ezek 33:11 (quotation, medium confidence) · Isa 1:18 (quotation, high confidence)
Notes and citation
Summary: God desires mercy and the sinner's repentance, and will wash scarlet sins white as snow.
- The quotation combines Hos 6:6 (Matt 9:13), Ezek 18:23 (33:11), and Isa 1:18, with “blacker than darkness” added.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 39.4 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
39.5Stählin 3:185–186
θεῷ γὰρ μόνῳ δυνατὸν ἄφεσιν ἁμαρτιῶν παρασχέσθαι καὶ μὴ λογίσασθαι παραπτώματα, ὅπου γε καὶ ἡμῖν παρακελεύεται τῆς ἡμέρας ἑκάστης ὁ κύριος ἀφιέναι τοῖς ἀδελφοῖς μετανοοῦσιν.
theǭ gar monǭ dynaton aphesin hamartiōn paraschesthai kai mē logisasthai paraptōmata, hopou ge kai hēmin parakeleuetai tēs hēmeras hekastēs ho kyrios aphienai tois adelphois metanoousin.
For God alone can grant forgiveness of sins and not count transgressions, while the Lord also commands us to forgive our repentant brothers every day.
Mark 2:7 (echo, medium confidence) · 2 Cor 5:19 (echo, high confidence) · Luke 17:4 (allusion, high confidence)
Notes and citation
Summary: Only God forgives sins, and the Lord commands us to forgive our repentant brothers daily.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 39.5 (Stählin 3:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
39.6Stählin 3:186
εἰ δὲ ἡμεῖς πονηροὶ ὄντες ἴσμεν ἀγαθὰ δόματα διδόναι. πόσῳ μᾶλλον »ὁ πατὴρ τῶν οἰκτιρμῶν«. ὁ ἀγαθὸς πατὴρ »πάσης παρακλήσεως«. ὁ πολύσπλαγχνος καὶ πολυέλεος πέφυκε μακροθυμεῖν· τοὺς ἐπιστρέψαντας περιμένει· ἐπιστρέψαι δέ ἐστιν ὄντως ἀπὸ τῶν ἁμαρτημάτων τὸ παύσασθαι καὶ μηκέτι βλέπειν εἰς τὰ ὀπίσω.
ei de hēmeis ponēroi ontes ismen agatha domata didonai. posǭ mallon »ho patēr tōn oiktirmōn«. ho agathos patēr »pasēs paraklēseōs«. ho polysplanchnos kai polyeleos pephyke makrothymein; tous epistrepsantas perimenei; epistrepsai de estin ontōs apo tōn hamartēmatōn to pausasthai kai mēketi blepein eis ta opisō.
And if we, being evil, know how to give good gifts, how much more “the Father of mercies,” the good Father “of all comfort,” who is very compassionate and very merciful, by nature is patient and waits for those who turn back. And to turn back is truly to cease from sins and no longer look behind.
Matt 7:11 (allusion, high confidence) · 2 Cor 1:3 (quotation, high confidence) · Jas 5:11 (echo, medium confidence) · Luke 9:62 (echo, medium confidence)
Notes and citation
Summary: God, the Father of mercies, patiently awaits those who turn back, which means ceasing from sin and not looking back.
- The allusions are Matt 7:11, 2 Cor 1:3, Jas 5:11, and Luke 9:62.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 39.6 (Stählin 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-39-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 40
40.1Stählin 3:186
Τῶν μὲν οὖν προγεγενημένων θεὸς δίδωσιν ἄφεσιν. τῶν δὲ ἐπιόντων αὐτὸς ἕκαστος ἑαυτῷ. καὶ τοῦτʼ ἔστι μεταγνῶναι τὸ καταγνῶναι τῶν παρῳχημένων καὶ αἰτήσασθαι τούτων ἀμνηστίαν παρὰ πατρός, ὃς μόνος τῶν ἁπάντων οἷός τέ ἐστιν ἄπρακτα ποιῆσαι τὰ πεπραγμένα ἐλέῳ τῷ παρʼ αὑτοῦ καὶ δρόσῳ πνεύματος ἀπαλείψας τὰ προημαρτημένα.
Tōn men oun progegenēmenōn theos didōsin aphesin. tōn de epiontōn autos hekastos heautǭ. kai toutʼ esti metagnōnai to katagnōnai tōn parǭchēmenōn kai aitēsasthai toutōn amnēstian para patros, hos monos tōn hapantōn hoios te estin aprakta poiēsai ta pepragmena eleǭ tǭ parʼ hautou kai drosǭ pneumatos apaleipsas ta proēmartēmena.
For past sins, then, God gives forgiveness; for those to come, each person to himself. And this is repentance: to condemn one's past deeds and to ask the Father to forget them, who alone of all is able to undo what has been done, by the mercy that comes from him, and to wipe out former sins by the dew of the Spirit.
Notes and citation
Summary: God forgives past sins; future ones each person must avoid; repentance is condemning past deeds and asking the Father, who alone can undo them, for forgiveness.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 40.1 (Stählin 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
40.2Stählin 3:186
»ἐφʼ οἷς γὰρ ἂν εὕρω ὑμᾶς«, φησίν, »ἐπὶ τούτοις καὶ κρινῶ·«
»ephʼ hois gar an heurō hymas«, phēsin, »epi toutois kai krinō;«
“For in whatever I find you,” he says, “in that I will also judge you.”
Notes and citation
Summary: God will judge each person as he finds him at the end.
- This saying is not in the canonical Gospels; it is also quoted by Justin (Dial. 47.5).
Extrabiblical texts: Justin, Dial. 47.5 (Dialogue with Trypho; echo)
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 40.2 (Stählin 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
40.3Stählin 3:186
καὶ παρʼ ἕκαστα βοᾷ τὸ τέλος πάντων· ὥστε καὶ τῷ τὰ μέγιστα εὖ πεποιηκότι κατὰ τὸν βίον, ἐπὶ δὲ τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόνητοι πάντες οἱ πρόσθεν πόνοι, ἐπὶ τῆς καταστροφῆς τοῦ δράματος ἐξάθλῳ γενομένῳ, τῷ τε χεῖρον καὶ ἐπισεσυρμένως βιώσαντι πρότερον ἔστιν ὕστερον μετανοήσαντι πολλοῦ χρόνου πολιτείαν πονηρὰν ἐκνικῆσαι τῷ μετὰ τὴν μετάνοιαν χρόνῳ·
kai parʼ hekasta boą to telos pantōn; hōste kai tǭ ta megista eu pepoiēkoti kata ton bion, epi de tou telous exokeilanti pros kakian, anonētoi pantes hoi prosthen ponoi, epi tēs katastrophēs tou dramatos exathlǭ genomenǭ, tǭ te cheiron kai episesyrmenōs biōsanti proteron estin hysteron metanoēsanti pollou chronou politeian ponēran eknikēsai tǭ meta tēn metanoian chronǭ;
And at every point the end of all things cries out: so that for one who has done the greatest good in his life, but at the end has run aground on vice, all his previous labors are useless, since at the catastrophe of the drama he has been put out of the contest; while one who lived worse and carelessly before can, repenting later, overcome a long evil way of life by the time after repentance.
Ezek 18:24 (echo, medium confidence) · Ezek 18:27 (echo, medium confidence)
Notes and citation
Summary: The end is decisive: a good life that ends in vice is wasted, while a bad life can be redeemed by later repentance.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 40.3 (Stählin 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
40.4Stählin 3:186
ἀκριβείας δὲ δεῖ πολλῆς, ὥσπερ τοῖς μακρᾷ νόσῳ πεπονηκόσι σώμασι διαίτης χρεία καὶ προσοχῆς πλείονος.
akribeias de dei pollēs, hōsper tois makrą nosǭ peponēkosi sōmasi diaitēs chreia kai prosochēs pleionos.
But much care is needed, just as bodies worn out by long illness need a diet and more attention.
Notes and citation
Summary: Recovery from sin, like recovery from long illness, needs great care.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 40.4 (Stählin 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
40.5Stählin 3:186–187
ὁ κλέπτης, ἄφεσιν βούλει λαβεῖν; μηκέτι κλέπτε· ὁ μοιχεύσας, μηκέτι πυρούσθω· ὁ πορνεύσας, λοιπὸν ἁγνευέτω· ὁ ἁρπάσας, ἀποδίδου καὶ προσαποδίδου· ὁ ψευδομάρτυς. ἀλήθειαν ἄσκησον· ὁ ἐπίορκος, μηκέτι ὄμνυε· καὶ τὰ ἄλλα πάθη σύντεμε, ὀργήν, ἐπιθυμίαν, λύπην. φόβον, ἵνα εὑρεθῇς ἐπὶ τῆς ἐξόδου πρὸς τὸν ἀντίδικον ἐνταῦθα διαλελύσθαι φθάνων.
ho kleptēs, aphesin boulei labein? mēketi klepte; ho moicheusas, mēketi pyrousthō; ho porneusas, loipon hagneuetō; ho harpasas, apodidou kai prosapodidou; ho pseudomartys. alētheian askēson; ho epiorkos, mēketi omnye; kai ta alla pathē synteme, orgēn, epithymian, lypēn. phobon, hina heurethę̄s epi tēs exodou pros ton antidikon entautha dialelysthai phthanōn.
Thief, do you want to receive forgiveness? Steal no more. Adulterer, burn no longer. Fornicator, from now on be chaste. Robber, give back, and give back more. False witness, practice truth. Perjurer, swear no more. And cut short the other passions: anger, desire, grief, fear; so that at your departure you may be found to have already been reconciled here with your adversary.
Eph 4:28 (allusion, high confidence) · 1 Cor 7:9 (echo, medium confidence) · Luke 19:8 (echo, medium confidence) · Matt 5:25 (allusion, high confidence)
Notes and citation
Summary: Repentance means abandoning each sin, restoring what was stolen, and curbing the passions, so as to be reconciled before one's death.
- The allusions are Eph 4:28 (the thief), 1 Cor 7:9 (burning), Luke 19:8 (restoring more), and Matt 5:25 (the adversary).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 40.5 (Stählin 3:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
40.6Stählin 3:187
ἔστιν μὲν οὖν ἀδύνατον ἴσως ἀθρόως ἀποκόψαι πάθη σύντροφα, ἀλλὰ μετὰ θεοῦ δυνάμεως καὶ ἀνθρωπείας ἱκεσίας καὶ ἀδελφῶν βοηθείας καὶ εἰλικρινοῦς μετανοίας καὶ συνεχοῦς μελέτης κατορθοῦται.
estin men oun adynaton isōs athroōs apokopsai pathē syntropha, alla meta theou dynameōs kai anthrōpeias hikesias kai adelphōn boētheias kai eilikrinous metanoias kai synechous meletēs katorthoutai.
It is perhaps impossible to cut off all at once passions that have grown up with us; but with God's power, human supplication, the help of the brethren, sincere repentance, and constant practice, it is achieved.
Notes and citation
Summary: Deep-rooted passions cannot be cut off at once, but with God's power, prayer, brotherly help, repentance, and practice they are overcome.
Cite (SBL): Clement of Alexandria, Quis div. 40.6 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-40-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 41
41.1Stählin 3:187
Διὸ δεῖ πάντως σε τὸν σοβαρὸν καὶ δυνατὸν καὶ πλούσιον ἐπιστήσασθαι ἑαυτῷ τινα ἄνθρωπον θεοῦ καθάπερ ἀλείπτην καὶ κυβερνήτην. αἰδοῦ κἂν ἕνα, φοβοῦ κἂν ἕνα, μελέτησον ἀκούειν κἂν ἑνὸς παρρησιαζομένου καὶ στύφοντος ἅμα καὶ θεραπεύοντος.
Dio dei pantōs se ton sobaron kai dynaton kai plousion epistēsasthai heautǭ tina anthrōpon theou kathaper aleiptēn kai kybernētēn. aidou kan hena, phobou kan hena, meletēson akouein kan henos parrēsiazomenou kai styphontos hama kai therapeuontos.
That is why you, who are proud, powerful, and rich, must by all means set over yourself some man of God as a trainer and helmsman. Respect even one, fear even one, practice listening to even one who speaks boldly, who is both severe and healing.
Notes and citation
Summary: The rich man should take a man of God as a spiritual guide, respecting and heeding one who speaks frankly to heal him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 41.1 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.2Stählin 3:187
οὐδὲ γὰρ τοῖς ὀφθαλμοῖς συμφέρει τὸν ἀεὶ χρόνον ἀκολάστοις μένειν, ἀλλὰ καὶ δακρῦσαι καὶ δηχθῆναί ποτε ὑπὲρ τῆς ὑγείας τῆς πλείονος.
oude gar tois ophthalmois sympherei ton aei chronon akolastois menein, alla kai dakrysai kai dēchthēnai pote hyper tēs hygeias tēs pleionos.
For it does not benefit the eyes to remain unchecked all the time; they must sometimes weep and smart for the sake of better health.
Notes and citation
Summary: As eyes sometimes need stinging treatment, so the soul needs correction.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 41.2 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.3Stählin 3:187
οὕτω καὶ ψυχῇ διηνεκοῦς ἡδονῆς οὐδὲν ὀλεθριώτερον· ἀποτυφλοῦται γὰρ ἀπὸ τῆς τήξεως, ἐὰν ἀκίνητος τῷ παρρησιαζομένῳ διαμείνῃ λόγῳ.
houtō kai psychę̄ diēnekous hēdonēs ouden olethriōteron; apotyphloutai gar apo tēs tēxeōs, ean akinētos tǭ parrēsiazomenǭ diameinę̄ logǭ.
So too nothing is more ruinous to the soul than continual pleasure; for it is blinded by the melting, if it remains unmoved by the word that speaks boldly.
Notes and citation
Summary: Continual pleasure blinds the soul that will not be moved by frank rebuke.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 41.3 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.4Stählin 3:187
τοῦτον καὶ ὀργισθέντα φοβήθητι, καὶ στενάξαντα † λυπήθητι, καὶ ὀργὴν παύοντα αἰδέσθητι, καὶ κόλασιν παραιτούμενον φθάσον.
touton kai orgisthenta phobēthēti, kai stenaxanta † lypēthēti, kai orgēn pauonta aidesthēti, kai kolasin paraitoumenon phthason.
Fear this man when he is angry; be grieved when he groans; respect him when he ceases from anger; and anticipate him when he pleads for your punishment to be averted.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Heed the spiritual guide's anger, grief, and pleas.
- The edition marks a corruption (dagger) in this sentence; the translation follows the likely sense.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 41.4 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-4).
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41.5Stählin 3:187
οὗτος ὑπὲρ σοῦ πολλὰς νύκτας ἀγρυπνησάτω, πρεσβεύων ὑπὲρ σοῦ πρὸς θεὸν καὶ λιτανείαις συνήθεσι μαγεύων τὸν πατέρα· οὐ γὰρ ἀντέχει τοῖς τέκνοις αὐτοῦ τὰ σπλάγχνα δεομένοις.
houtos hyper sou pollas nyktas agrypnēsatō, presbeuōn hyper sou pros theon kai litaneiais synēthesi mageuōn ton patera; ou gar antechei tois teknois autou ta splanchna deomenois.
Let him spend many sleepless nights for you, interceding for you with God and charming the Father with familiar litanies; for he does not hold out his heart against his children when they plead.
Notes and citation
Summary: The guide should intercede for him through many nights of prayer, for the Father cannot resist his children's pleas.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Quis div. 41.5 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.6Stählin 3:187
δεήσεται δὲ καθαρῶς ὑπὸ σοῦ προτιμώμενος ὡς ἄγγελος τοῦ θεοῦ καὶ μηδὲν ὑπὸ σοῦ λυπούμενος, ἀλλʼ ὑπὲρ σοῦ. τοῦτό ἐστι μετάνοια ἀνυπόκριτος.
deēsetai de katharōs hypo sou protimōmenos hōs angelos tou theou kai mēden hypo sou lypoumenos, allʼ hyper sou. touto esti metanoia anypokritos.
And he will plead purely if he is honored by you above others as an angel of God, and is grieved not at all by you, but for you. This is repentance without hypocrisy.
Notes and citation
Summary: His intercession is pure if he is honored as God's messenger and grieves only for the rich man's sake; this is sincere repentance.
Cite (SBL): Clement of Alexandria, Quis div. 41.6 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
41.7Stählin 3:187
»θεὸς οὐ μυκτηρίζεται« οὐδὲ προσέχει κενοῖς ῥήμασι· μόνος γὰρ ἀνακρίνει μυελοὺς καὶ νεφροὺς καρδίας καὶ τῶν ἐν πυρὶ κατακούει καὶ τῶν ἐν κοιλίᾳ κήτους ἱκετευόντων ἐξακούει καὶ πᾶσιν ἐγγύς ἐστι τοῖς πιστεύουσι καὶ πόρρω τοῖς ἀθέοις, ἂν μὴ μετανοήσωσιν.
»theos ou myktērizetai« oude prosechei kenois rhēmasi; monos gar anakrinei myelous kai nephrous kardias kai tōn en pyri katakouei kai tōn en koilią kētous hiketeuontōn exakouei kai pasin engys esti tois pisteuousi kai porrō tois atheois, an mē metanoēsōsin.
“God is not mocked,” nor does he pay attention to empty words; for he alone examines the marrow and reins of the heart, and hears those in the fire, and listens to those praying in the belly of the whale, and is near to all who believe and far from the godless, unless they repent.
Gal 6:7 (quotation, high confidence) · Jer 17:10 (allusion, medium confidence) · Heb 4:12 (echo, medium confidence) · Dan 3:23 (allusion, medium confidence) · Jonah 2:1 (allusion, high confidence) · Ps 145:18 (144:18 LXX) (echo, medium confidence)
Notes and citation
Summary: God is not mocked: he searches hearts, heard the three youths in the fire and Jonah in the whale, and is near to believers.
- The quotation is Gal 6:7; the allusions are Jer 17:10 (Heb 4:12), Dan 3 (the three youths), Jonah 2:1–2, and Ps 145:18 (144:18 LXX).
Topics: Prayer
Cite (SBL): Clement of Alexandria, Quis div. 41.7 (Stählin 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-41-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 42
42.1Stählin 3:187–188
Ἵνα δὲ ἐπιθαρρήσῃς, οὕτω μετανοήσας ἀληθῶς, ὅτι σοὶ μένει σωτηρίας ἐλπὶς ἀξιόχρεως, ἄκουσον μῦθον οὐ μῦθον, ἀλλὰ ὄντα λόγον περὶ Ἰωάννου τοῦ ἀποστόλου παραδεδομένον καὶ μνήμῃ πεφυλαγμένον.
Hina de epitharrēsę̄s, houtō metanoēsas alēthōs, hoti soi menei sōtērias elpis axiochreōs, akouson mython ou mython, alla onta logon peri Iōannou tou apostolou paradedomenon kai mnēmę̄ pephylagmenon.
And so that you may take courage, if you repent truly in this way, that a worthy hope of salvation remains for you, hear a story that is no story but a true account, handed down and preserved in memory, about John the apostle.
Notes and citation
Summary: To show that true repentance brings hope, Clement tells a true story about the apostle John.
- The story of John and the young robber (42.1–15) is quoted from this work by Eusebius, Church History 3.23.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.1 (Stählin 3:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-1).
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42.2Stählin 3:188
ἐπειδὴ γὰρ τοῦ τυράννου τελευτήσαντος ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν ἐπὶ τὴν Ἔφεσον. ἀπῄει παρακαλούμενος καὶ ἐπὶ τὰ πλησιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων. ὅπου δὲ ὅλας ἐκκλησίας ἁρμόσων, ὅπου δὲ κλῆρον ἕνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων.
epeidē gar tou tyrannou teleutēsantos apo tēs Patmou tēs nēsou metēlthen epi tēn Epheson. apę̄ei parakaloumenos kai epi ta plēsiochōra tōn ethnōn, hopou men episkopous katastēsōn. hopou de holas ekklēsias harmosōn, hopou de klēron hena ge tina klērōsōn tōn hypo tou pneumatos sēmainomenōn.
When, after the tyrant's death, he moved from the island of Patmos to Ephesus, he used to go, when invited, to the neighboring regions of the Gentiles, in some places to appoint bishops, in others to set whole churches in order, in others to choose by lot to the clergy some one of those indicated by the Spirit.
Rev 1:9 (allusion, high confidence)
Notes and citation
Summary: After the tyrant's death, John left Patmos for Ephesus and visited nearby churches to appoint bishops and set churches in order.
- “The tyrant” is probably Domitian (d. 96). The allusion is Rev 1:9. “Choose by lot to the clergy” plays on κλῆρος (“lot,” “clergy”).
Topics: Church office
Cite (SBL): Clement of Alexandria, Quis div. 42.2 (Stählin 3:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.3Stählin 3:188
ἐλθὼν οὖν καὶ ἐπί τινα τῶν οὐ μακρὰν πόλεων, ἧς καὶ τοὔνομα λέγουσιν ἔνιοι, καὶ τὰ ἄλλα ἀναπαύσας τοὺς ἀδελφούς, ἐπὶ πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ. νεανίσκον ἱκανὸν τῷ σώματι καὶ τὴν ὄψιν ἀστεῖον καὶ θερμὸν τὴν ψυχὴν ἰδών, »τοῦτον« ἔφη »σοὶ παρακατατίθεμαι μετὰ πάσης σπουδῆς ἐπὶ τῆς ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος«. τοῦ δὲ δεχομένου καὶ πάνθʼ ὑπισχνουμένου καὶ πάλιν τὰ αὐτὰ διετείνατο καὶ διεμαρτύρατο.
elthōn oun kai epi tina tōn ou makran poleōn, hēs kai tounoma legousin enioi, kai ta alla anapausas tous adelphous, epi pasi tǭ kathestōti prosblepsas episkopǭ. neaniskon hikanon tǭ sōmati kai tēn opsin asteion kai thermon tēn psychēn idōn, »touton« ephē »soi parakatatithemai meta pasēs spoudēs epi tēs ekklēsias kai tou Christou martyros«. tou de dechomenou kai panthʼ hypischnoumenou kai palin ta auta dieteinato kai diemartyrato.
Coming then to one of the cities not far off, whose name some people even give, and having comforted the brethren in other matters, he finally looked at the bishop who had been appointed and, seeing a young man strong in body, handsome in appearance, and ardent in soul, said, “This one I entrust to you with all earnestness, with the church and Christ as witness.” When the bishop accepted him and promised everything, John again gave the same charge and called on witnesses.
Notes and citation
Summary: In a nearby city John entrusted a promising young man to the bishop, solemnly, before the church and Christ.
Topics: Church office
Cite (SBL): Clement of Alexandria, Quis div. 42.3 (Stählin 3:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.4Stählin 3:188
εἶτα ὃ μὲν ἀπῆρεν ἐπὶ τὴν Ἔφεσον, ὁ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παραδοθέντα νεανίσκον ἔτρεφε, συνεῖχεν. ἔθαλπε, τὸ τελευταῖον ἐφώτισε· καὶ μετὰ τοῦτο ὑφῆκε τῆς πλείονος ἐπιμελείας καὶ παραφυλακῆς, ὡς τὸ τέλειον αὐτῷ φυλακτήριον ἐπιστήσας, τὴν σφραγῖδα τοῦ κυρίου.
eita ho men apēren epi tēn Epheson, ho de presbyteros analabōn oikade ton paradothenta neaniskon etrephe, syneichen. ethalpe, to teleutaion ephōtise; kai meta touto hyphēke tēs pleionos epimeleias kai paraphylakēs, hōs to teleion autǭ phylaktērion epistēsas, tēn sphragida tou kyriou.
Then he set off for Ephesus, and the presbyter took home the young man entrusted to him, reared him, kept him close, cherished him, and finally baptized him. After this he relaxed his greater care and guardianship, as though he had set over him the perfect safeguard, the seal of the Lord.
Notes and citation
Summary: The presbyter raised and baptized the young man, then relaxed his care, trusting in the seal of baptism.
- The bishop of 42.3 is here called “the presbyter”; the terms are still used interchangeably. “Baptized” renders ἐφώτισε (“enlightened”); “the seal of the Lord” is baptism.
Topics: Baptism, Church office
Cite (SBL): Clement of Alexandria, Quis div. 42.4 (Stählin 3:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.5Stählin 3:188–189
τῷ δὲ ἀνέσεως πρὸ ὥρας λαβομένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερρωγότες, ἐθάδες κακῶν· καὶ πρῶτον μὲν διʼ ἑστιάσεων πολυτελῶν αὐτὸν ὑπάγονται. εἶτά που καὶ νύκτωρ ἐπὶ λωποδυσίαν ἐξιόντες συνεπάγονται, εἶτά τι καὶ μεῖζον συμπράττειν ἠξίουν.
tǭ de aneseōs pro hōras labomenǭ prosphtheirontai tines hēlikes argoi kai aperrōgotes, ethades kakōn; kai prōton men diʼ hestiaseōn polytelōn auton hypagontai. eita pou kai nyktōr epi lōpodysian exiontes synepagontai, eita ti kai meizon symprattein ēxioun.
But, as he had gained freedom too early, some idle, dissolute young men of his age, accustomed to evil, corrupted him. First they drew him on with expensive banquets; then they took him along when they went out at night to rob; then they thought fit to have him join in something greater.
Notes and citation
Summary: Left to himself too soon, the young man was corrupted by idle companions, first by feasts, then by robbery.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.5 (Stählin 3:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.6Stählin 3:189
ὃ δὲ κατʼ ὀλίγον προσειθίζετο καὶ διὰ μέγεθος φύσεως ἐκστὰς ὥσπερ ἄστομος καὶ εὔρωστος ἵππος ὀρθῆς ὁδοῦ καὶ τὸν χαλινὸν ἐνδακὼν μειζόνως κατὰ τῶν βαράθρων ἐφέρετο.
ho de katʼ oligon proseithizeto kai dia megethos physeōs ekstas hōsper astomos kai eurōstos hippos orthēs hodou kai ton chalinon endakōn meizonōs kata tōn barathrōn ephereto.
And he gradually grew used to it, and through the greatness of his nature, bolting from the right road like an unbridled and powerful horse, and biting the bit, he rushed all the more headlong toward the pits.
Notes and citation
Summary: Like an unbridled horse he plunged into ever greater crimes.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.6 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.7Stählin 3:189
ἀπογνοὺς δὲ τελέως τὴν ἐν θεῷ σωτηρίαν οὐδὲν ἔτι μικρὸν διενοεῖτο, ἀλλὰ μέγα τι πράξας, ἐπειδήπερ ἅπαξ ἀπολώλει, ἴσα τοῖς ἄλλοις παθεῖν ἠξίου. αὐτοὺς δὴ τούτους ἀναλαβὼν καὶ λῃστήριον συγκροτήσας, ἕτοιμος λῄσταρχος ἦν, βιαιότατος, μιαιφονώτατος, χαλεπώτατος. χρόνος ἐν μέσῳ, καί τινος ἐπιπεσούσης χρείας ἀνακαλοῦσι τὸν Ἰωάννην.
apognous de teleōs tēn en theǭ sōtērian ouden eti mikron dienoeito, alla mega ti praxas, epeidēper hapax apolōlei, isa tois allois pathein ēxiou. autous dē toutous analabōn kai lę̄stērion synkrotēsas, hetoimos lę̄starchos ēn, biaiotatos, miaiphonōtatos, chalepōtatos. chronos en mesǭ, kai tinos epipesousēs chreias anakalousi ton Iōannēn.
Having completely despaired of salvation in God, he no longer planned anything small, but, doing something great, since he was lost once for all, he thought fit to suffer the same as the others. Taking these very men and forming a band of robbers, he became a ready robber chief, most violent, most bloodthirsty, most cruel. Time passed, and some need arose, and they summoned John again.
Notes and citation
Summary: Despairing of salvation, he formed a band of robbers and became its most violent chief; later John was called back.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.7 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.8Stählin 3:189
ὃ δέ, ἐπεὶ τὰ ἄλλα ὧν χάριν ἧκεν κατεστήσατο, »ἄγε δή«, ἔφη. »ὦ ἐπίσκοπε, τὴν παραθήκην ἀπόδος ἡμῖν, ἣν ἐγώ τε καὶ ὁ Χριστός σοι παρακατεθέμεθα ἐπὶ τῆς ἐκκλησίας, ἧς προκαθέζῃ. μάρτυρος.« ὃ δὲ τὸ μὲν πρῶτον ἐξεπλάγη, χρήματα οἰόμενος.
ho de, epei ta alla hōn charin hēken katestēsato, »age dē«, ephē. »ō episkope, tēn parathēkēn apodos hēmin, hēn egō te kai ho Christos soi parakatethemetha epi tēs ekklēsias, hēs prokathezę̄. martyros.« ho de to men prōton exeplagē, chrēmata oiomenos.
When he had settled the other matters for which he had come, he said, “Come now, bishop, return to us the deposit that Christ and I entrusted to you, with the church over which you preside as witness.” At first the bishop was astonished, thinking he was being falsely accused about money
Notes and citation
Summary: John asked the bishop to return the “deposit” entrusted to him; the bishop thought he meant money.
Topics: Church office
Cite (SBL): Clement of Alexandria, Quis div. 42.8 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-8).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.9Stählin 3:189
ἅπερ οὐκ ἔλαβε, συκοφαντεῖσθαι, καὶ οὔτε πιστεύειν εἶχεν ὑπὲρ ὧν οὐκ εἶχεν οὔτε ἀπιστεῖν Ἰωάννῃ· ὡς δὲ »τὸν νεανίσκον« εἶπεν »ἀπαιτῶ καὶ τὴν ψυχὴν τοῦ ἀδελφοῦ«, στενάξας κάτωθεν ὁ πρεσβύτης καί τι καὶ ἐπιδακρύσας, »ἐκεῖνος« ἔφη »τέθνηκε«. »πῶς καὶ τίνα θάνατον;« »θεῷ τέθνηκεν« εἶπεν· »ἀπέβη γὰρ πονηρὸς καὶ ἐξώλης καί, τὸ κεφάλαιον. λῃστής, καὶ νῦν ἀντὶ τῆς ἐκκλησίας τὸ ὄρος κατείληφε μεθʼ ὁμοίου στρατιωτικοῦ.«
haper ouk elabe, sykophanteisthai, kai oute pisteuein eichen hyper hōn ouk eichen oute apistein Iōannę̄; hōs de »ton neaniskon« eipen »apaitō kai tēn psychēn tou adelphou«, stenaxas katōthen ho presbytēs kai ti kai epidakrysas, »ekeinos« ephē »tethnēke«. »pōs kai tina thanaton?« »theǭ tethnēken« eipen; »apebē gar ponēros kai exōlēs kai, to kephalaion. lę̄stēs, kai nyn anti tēs ekklēsias to oros kateilēphe methʼ homoiou stratiōtikou.«
he had not received, and he could neither believe about what he did not have nor disbelieve John. But when John said, “I demand the young man and the soul of the brother,” the old man groaned deeply, and even shed tears, and said, “He is dead.” “How, and by what death?” “He is dead to God,” he said; “for he turned out wicked and depraved and, to sum up, a robber; and now, instead of the church, he has taken to the mountain with a troop like himself.”
Notes and citation
Summary: John demanded the young man's soul; the bishop wept and said he was dead to God, now a robber in the mountains.
Topics: Church office
Cite (SBL): Clement of Alexandria, Quis div. 42.9 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-9).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.10Stählin 3:189
καταρρηξάμενος τὴν ἐσθῆτα ὁ ἀπόστολος καὶ μετὰ μεγάλης οἰμωγῆς πληξάμενος τὴν κεφαλήν. »καλόν γε« ἔφη »φύλακα τῆς τἀδελφοῦ ψυχῆς κατέλιπον· ἀλλʼ ἵππος ἤδη μοι παρέστω καὶ ἡγεμὼν γενέσθω μοί τις τῆς ὁδοῦ.« ἤλαυνεν, ὥσπερ εἶχεν, αὐτόθεν ἀπὸ τῆς ἐκκλησίας.
katarrēxamenos tēn esthēta ho apostolos kai meta megalēs oimōgēs plēxamenos tēn kephalēn. »kalon ge« ephē »phylaka tēs tadelphou psychēs katelipon; allʼ hippos ēdē moi parestō kai hēgemōn genesthō moi tis tēs hodou.« ēlaunen, hōsper eichen, autothen apo tēs ekklēsias.
The apostle tore his clothes and, beating his head with great lamentation, said, “A fine guardian of the brother's soul I left! But let a horse be brought to me now, and let someone guide me on the way.” He rode off, just as he was, straight from the church.
Notes and citation
Summary: John mourned, reproached himself for his choice of guardian, and rode off at once to find the young man.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.10 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-10).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.11Stählin 3:189
ἐλθὼν δὲ εἰς τὸ χωρίον ὑπὸ τῆς προφυλακῆς τῶν λῃστῶν ἁλίσκεται, μήτε φεύγων μήτε παραιτούμενος.
elthōn de eis to chōrion hypo tēs prophylakēs tōn lę̄stōn halisketai, mēte pheugōn mēte paraitoumenos.
Coming to the place, he was taken by the robbers' outpost, neither fleeing nor begging off,
Notes and citation
Summary: The robbers' outpost captured John, who did not resist,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.11 (Stählin 3:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-11).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.12Stählin 3:189–190
ἀλλὰ βοῶν· »ἐπὶ τοῦτʼ ἐλήλυθα, ἐπὶ τὸν ἄρχοντα ὑμῶν ἀγάγετέ με.« ὃς τέως, ὥσπερ ὥπλιστο, ἀνέμενεν· ὡς δὲ προσιόντα ἐγνώρισε τὸν Ἰωάννην, εἰς φυγὴν αἰδεσθεὶς ἐτράπετο.
alla boōn; »epi toutʼ elēlytha, epi ton archonta hymōn agagete me.« hos teōs, hōsper hōplisto, anemenen; hōs de prosionta egnōrise ton Iōannēn, eis phygēn aidestheis etrapeto.
but crying out, “This is what I have come for; take me to your leader.” The leader meanwhile waited, armed as he was; but when he recognized John approaching, he turned to flight, ashamed.
Notes and citation
Summary: and demanded to be taken to their leader, who fled in shame when he recognized John.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.12 (Stählin 3:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-12).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.13Stählin 3:190
ὃ δὲ ἐδίωκεν ἀνὰ κράτος, ἐπιλαθόμενος τῆς ἡλικίας τῆς ἑαυτοῦ, κεκραγώς· »τί με φεύγεις, τέκνον, τὸν σαυτοῦ πατέρα, τὸν γυμνόν, τὸν γέροντα; ἐλέησόν με. τέκνον, μὴ φοβοῦ· ἔχεις ἔτι ζωῆς ἐλπίδας· ἐγὼ Χριστῷ λόγον δώσω ὑπὲρ σοῦ· ἂν δέῃ, τὸν σὸν θάνατον ἑκὼν ὑπομενῶ, ὡς ὁ κύριος τὸν ὑπὲρ ἡμῶν· ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν ἐμήν. στῆθι, πίστευσον· Χριστός με ἀπέστειλεν.«
ho de ediōken ana kratos, epilathomenos tēs hēlikias tēs heautou, kekragōs; »ti me pheugeis, teknon, ton sautou patera, ton gymnon, ton geronta? eleēson me. teknon, mē phobou; echeis eti zōēs elpidas; egō Christǭ logon dōsō hyper sou; an deę̄, ton son thanaton hekōn hypomenō, hōs ho kyrios ton hyper hēmōn; hyper sou tēn psychēn antidōsō tēn emēn. stēthi, pisteuson; Christos me apesteilen.«
But John pursued him with all his might, forgetting his age, and crying out, “Why do you flee from me, child, your own father, unarmed and old? Have pity on me, child; do not be afraid. You still have hope of life. I will give account to Christ for you. If need be, I will willingly endure your death, as the Lord did for us. For you I will give my own life in exchange. Stand, believe; Christ has sent me.”
John 10:11 (echo, medium confidence) · 1 John 3:16 (echo, medium confidence)
Notes and citation
Summary: The aged John ran after him, pleading as a father, offering to die for him and assuring him of hope in Christ.
Notes on the original text
- Digital text corrected (accent: grave on μὴ; capital letter for the name): τέκνον, μή φοβοῦ → τέκνον, μὴ φοβοῦ; ἐγὼ χριστῷ λόγον → ἐγὼ Χριστῷ λόγον.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.13 (Stählin 3:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-13).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.14Stählin 3:190
ὃ δὲ ἀκούσας πρῶτον ἔστη μὲν κάτω βλέπων. εἶτα ἔρριψε τὰ ὅπλα, εἶτα τρέμων ἔκλαιε πικρῶς· προσελθόντα δὲ τὸν γέροντα περιέλαβεν, ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο καὶ τοῖς δάκρυσι βαπτιζόμενος ἐκ δευτέρου. μόνην ἀποκρύπτων τὴν δεξιάν.
ho de akousas prōton estē men katō blepōn. eita erripse ta hopla, eita tremōn eklaie pikrōs; proselthonta de ton geronta perielaben, apologoumenos tais oimōgais hōs edynato kai tois dakrysi baptizomenos ek deuterou. monēn apokryptōn tēn dexian.
When he heard this, he first stood still, looking down; then he threw away his weapons; then, trembling, he wept bitterly. When the old man came up, he embraced him, pleading his defense with laments as best he could, and baptized a second time with his tears, hiding only his right hand.
Notes and citation
Summary: The young man stopped, threw down his weapons, wept, and embraced John, baptized a second time by his tears, hiding his blood-stained right hand.
- “Baptized a second time with his tears” is a famous image of repentance after baptism.
Cite (SBL): Clement of Alexandria, Quis div. 42.14 (Stählin 3:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-14).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.15Stählin 3:190
ὃ δὲ ἐγγυώμενος, ἐπομνύμενος ὡς ἄφεσιν αὐτῷ παρὰ τοῦ σωτῆρος εὕρηται, δεόμενος, γονυπετῶν, αὐτὴν τὴν δεξιὰν ὡς ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν, ἐπὶ τὴν ἐκκλησίαν ἐπανήγαγε, καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος, συνεχέσι δὲ νηστείαις συναγωνιζόμενος, ποικίλαις δὲ σειρῆσι λόγων κατεπᾴδων αὐτοῦ τὴν γνώμην, οὐ πρότερον ἀπῆλθεν, ὥς φασι, πρὶν αὐτὸν ἐπιστῆσαι τῇ ἐκκλησίᾳ, διδοὺς μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγγενεσίας, τρόπαιον ἀναστάσεως βλεπομένης.
ho de engyōmenos, epomnymenos hōs aphesin autǭ para tou sōtēros heurētai, deomenos, gonypetōn, autēn tēn dexian hōs hypo tēs metanoias kekatharmenēn kataphilōn, epi tēn ekklēsian epanēgage, kai dapsilesi men euchais exaitoumenos, synechesi de nēsteiais synagōnizomenos, poikilais de seirēsi logōn katepądōn autou tēn gnōmēn, ou proteron apēlthen, hōs phasi, prin auton epistēsai tę̄ ekklēsią, didous mega paradeigma metanoias alēthinēs kai mega gnōrisma palingenesias, tropaion anastaseōs blepomenēs.
But John, pledging and swearing that he had found forgiveness for him from the Savior, begging, kneeling, kissing that very right hand as though cleansed by repentance, brought him back to the church. Interceding for him with abundant prayers, struggling with him in continual fasts, and charming his mind with varied spells of words, he did not leave, they say, until he had restored him to the church, giving a great example of true repentance and a great token of regeneration, a trophy of a visible resurrection.
Notes and citation
Summary: John assured him of Christ's forgiveness, kissed his right hand, and restored him to the church through prayer, fasting, and teaching: an example of true repentance.
Topics: Ethics, Prayer, Fasting
Cite (SBL): Clement of Alexandria, Quis div. 42.15 (Stählin 3:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-15).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.16Stählin 3:190
* * * φαιδροῖς γεγηθότες, ὑμνοῦντες, ἀνοιγνύντες τοὺς οὐρανούς. πρὸ δὲ πάντων αὐτὸς ὁ σωτὴρ προαπαντᾷ δεξιούμενος, φῶς ὀρέγων ἄσκιον, ἄπαυστον, ὁδηγῶν εἰς τοὺς κόλπους τοῦ πατρός, εἰς τὴν αἰώνιον ζωήν, εἰς τὴν βασιλείαν τῶν οὐρανῶν.
* * * phaidrois gegēthotes, hymnountes, anoignyntes tous ouranous. pro de pantōn autos ho sōtēr proapantą dexioumenos, phōs oregōn askion, apauston, hodēgōn eis tous kolpous tou patros, eis tēn aiōnion zōēn, eis tēn basileian tōn ouranōn.
… rejoicing with radiant [faces], singing hymns, opening the heavens. And before all the Savior himself comes to meet him, welcoming him, holding out a light without shadow and unceasing, leading him into the bosom of the Father, into eternal life, into the kingdom of heaven.
Textual problem in this passage: see the notes.
John 1:18 (echo, medium confidence)
Notes and citation
Summary: At death the repentant one is welcomed by rejoicing angels and by the Savior himself, who leads him to the Father and eternal life.
- A gap in the manuscript (marked by asterisks) comes before these words; the angels welcoming the soul are its subject. The word in square brackets is supplied in the translation.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 42.16 (Stählin 3:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-16).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.17Stählin 3:190
πιστευέτω ταῦτά τις καὶ θεοῦ μαθηταῖς καὶ ἐγγυητῇ θεῷ, προφητείαις, εὐαγγελίοις, λόγοις ἀποστολικοῖς· τούτοις συζῶν καὶ τὰ ὦτα ὑπέχων καὶ τὰ ἔργα ἀσκῶν ἐπʼ αὐτῆς τῆς ἐξόδου τὸ τέλος καὶ τὴν ἐπίδειξιν τῶν δογμάτων ὄψεται.
pisteuetō tauta tis kai theou mathētais kai engyētę̄ theǭ, prophēteiais, euangeliois, logois apostolikois; toutois syzōn kai ta ōta hypechōn kai ta erga askōn epʼ autēs tēs exodou to telos kai tēn epideixin tōn dogmatōn opsetai.
Let someone believe these things, both God's disciples and God who is their guarantor: prophecies, Gospels, apostolic words. Living with these, lending them his ears, and practicing the works, he will see at his very departure the end and proof of the doctrines.
Notes and citation
Summary: Whoever trusts the Scriptures and lives by them will see their truth proved at death.
Topics: Scripture and canon, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 42.17 (Stählin 3:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-17).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.18Stählin 3:190–191
ὁ γὰρ ἐνταῦθα τὸν ἄγγελον τῆς μετανοίας προσιέμενος οὐ μετανοήσει τότε, ἡνίκα ἂν καταλίπῃ τὸ σῶμα, οὐδὲ καταισχυνθήσεται, τὸν σωτῆρα προσιόντα μετὰ τῆς αὑτοῦ δόξης καὶ στρατιᾶς ἰδών· οὐ δέδιε τὸ πῦρ· εἰ δέ τις αἱρεῖται μένειν ἐπεξαμαρτάνων ἑκάστοτε ἐπὶ ταῖς ἡδοναῖς καὶ τὴν ἐνταῦθα τρυφὴν τῆς αἰωνίου ζωῆς προτιμᾷ καὶ διδόντος τοῦ σωτῆρος ἄφεσιν ἀποστρέφεται, μήτε τὸν θεὸν ἔτι μήτε τὸν πλοῦτον μήτε τὸ προπεσεῖν αἰτιάσθω, τὴν δὲ ἑαυτοῦ ψυχὴν ἑκουσίως ἀπολουμένην.
ho gar entautha ton angelon tēs metanoias prosiemenos ou metanoēsei tote, hēnika an katalipę̄ to sōma, oude kataischynthēsetai, ton sōtēra prosionta meta tēs hautou doxēs kai stratias idōn; ou dedie to pyr; ei de tis haireitai menein epexamartanōn hekastote epi tais hēdonais kai tēn entautha tryphēn tēs aiōniou zōēs protimą kai didontos tou sōtēros aphesin apostrephetai, mēte ton theon eti mēte ton plouton mēte to propesein aitiasthō, tēn de heautou psychēn hekousiōs apoloumenēn.
For whoever welcomes the angel of repentance here will not repent then, when he leaves the body, nor will he be ashamed when he sees the Savior coming with his glory and his army; he does not fear the fire. But if someone chooses to remain, sinning again and again for pleasures, and prefers luxury here to eternal life, and turns away when the Savior offers forgiveness, let him no longer blame God, or wealth, or his fall, but his own soul, perishing willingly.
Matt 25:31 (allusion, high confidence) · Matt 16:27 (allusion, medium confidence)
Notes and citation
Summary: Whoever repents now will not regret it at death or fear the judgment; whoever refuses forgiveness has only himself to blame.
- “The angel of repentance” recalls Hermas (Vis. 5.7; Mand. 12.4.7). The Savior coming with his glory and army is Matt 25:31 (16:27).
Extrabiblical texts: Herm. Vis. 5.7 (Shepherd of Hermas: Visions; echo)
Topics: Eschatology, Ethics
Cite (SBL): Clement of Alexandria, Quis div. 42.18 (Stählin 3:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-18).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.19Stählin 3:191
τῷ δὲ ἐπιβλέποντι τὴν σωτηρίαν καὶ ποθοῦντι καὶ μετὰ ἀναιδείας καὶ βίας αἰτοῦντι παρέξει τὴν ἀληθινὴν κάθαρσιν καὶ τὴν ἄτρεπτον ζωὴν ὁ πατὴρ ὁ ἀγαθὸς ὁ ἐν τοῖς οὐρανοῖς.
tǭ de epibleponti tēn sōtērian kai pothounti kai meta anaideias kai bias aitounti parexei tēn alēthinēn katharsin kai tēn atrepton zōēn ho patēr ho agathos ho en tois ouranois.
But to the one who looks to salvation, longs for it, and asks for it with persistence and force, the good Father who is in heaven will grant the true cleansing and the unchanging life.
Luke 11:8 (echo, medium confidence) · Matt 11:12 (echo, medium confidence)
Notes and citation
Summary: The heavenly Father will grant true cleansing and unchanging life to those who seek salvation earnestly.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 42.19 (Stählin 3:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-19).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
42.20Stählin 3:191
ᾧ διὰ τοῦ παιδὸς Ἰησοῦ Χριστοῦ, τοῦ κυρίου ζώντων καὶ νεκρῶν, καὶ διὰ τοῦ ἁγίου πνεύματος εἴη δόξα, τιμή, κράτος, αἰώνιος μεγαλειότης καὶ νῦν καὶ εἰς γενεὰς γενεῶν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
hǭ dia tou paidos Iēsou Christou, tou kyriou zōntōn kai nekrōn, kai dia tou hagiou pneumatos eiē doxa, timē, kratos, aiōnios megaleiotēs kai nyn kai eis geneas geneōn kai eis tous aiōnas tōn aiōnōn. amēn.
To him, through his Child Jesus Christ, the Lord of the living and the dead, and through the Holy Spirit, be glory, honor, power, and eternal majesty, both now and to generations of generations and to the ages of ages. Amen.
Rom 14:9 (allusion, high confidence) · Acts 4:30 (echo, medium confidence)
Notes and citation
Summary: Doxology to the Father through Jesus Christ and the Holy Spirit.
- “Lord of the living and the dead” is Rom 14:9. “Child” (παῖς) is an early title of Christ (Acts 4:27, 30; Did. 9.2).
Cite (SBL): Clement of Alexandria, Quis div. 42.20 (Stählin 3:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/39-1/#p-42-20).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.