But now they desire a better country, that is, a heavenly: therefore God is not ashamed to be called their God: for he has prepared for them a city.
Read Chapter 11
John Chrysostom
AD 407
What sort of country was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? But they sought that which is in Heaven? Thus they desired their departure hence, and so they pleased God; for God was not ashamed to be called their God.
Ah! How great a dignity! He vouch-safed to be called their God. What do you say? He is called the God of the earth, and the God of Heaven, and have you set it down as a great thing that He is not ashamed to be called their God? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.
And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say the God of Abraham. But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is not ashamed to be called the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. For one man who does the will of the Lord, is better than ten thousand transgressors. Sirach 16:3
Now that they called themselves strangers in this sense is manifest. But supposing that they said they were strangers on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, I am a stranger and a sojourner? Psalm 39:12 How are you a stranger? As (he says) all my fathers were. Do you see that they too were strangers? We have a country, he means, but not really our country. But how art you yourself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For as they were, he says, so also am I; and as he, so they too.
Let us even now become strangers; that God may not be ashamed of us to be called our God. For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if we decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, 'such a one does innumerable bad things, he is your slave, is he not?' We immediately say, by no means, to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other. — But they were so illustrious, so full of confidence, that not only was He not ashamed to be called from them, but He even Himself says, I am the God of Abraham, and the God of Isaac, and the God of Jacob. Exodus 3:6
Let us also, my beloved, become strangers; that God may not be ashamed of us; that He may not be ashamed, and deliver us up to Hell. Such were they who said, Lord, have we not prophesied in Your Name, and in Your Name have done many wonderful works! Matthew 7:22 But see what Christ says to them: I know you not: the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. I know you not, He says. How then dost Thou punish those whom You know not? I said, I know not, in a different sense: that is, I deny you, and renounce you. But God forbid that we should hear this fatal and terrible utterance. For if they who cast out demons and prophesied, were denied, because their life was not suitable thereto; how much more we!
And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.
For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.
Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. For the love of money is the root of all evil. 1 Timothy 6:10 Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: Depart from Me (He says); I never knew you Matthew 7:23, no not even then (He means) when you made a display of prophesyings, and were casting out demons.
It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].
But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity: even if he reach the highest honor, even if grace work in him to ordination, even if unto all the other things, for the sake of those who need his leadership, he also shall hear, I never knew you, no, not even then when grace wrought in you.
O! How strict shall the search be there as to purity of life! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. If you love Me John 14:15, He declares; He did not say, work miracles, but what? Keep My commandments. And again, I call you friends John 15:14, not when you cast out demons, but if you keep My words. For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.
These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am ap pointed to the ministering of the word, I should hold my peace.
What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, Today let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.
After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. Filthiness and foolish talking and jesting, let it not be even named among you. Ephesians 5:4 Let us be thus far in the right way.
There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
