Hebrews 11: 10
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no relation, no possession, no inheritance, it was unto him a strange land. And he did but sojourn in any place, having no habitation of his own. And this of all others is the most disconsolate, the most desolate estate, and most exposed unto dangers; wherefore he had nothing to trust unto or rest upon but divine protection alone. So are his state and protection described, Ps. 105:12–15. And we may observe,— Obs. I. That when faith enables men to live unto God as unto their eternal concernments, it will enable them to trust unto him in all the difficulties, dangers, and hazards of this life.—To pretend a trust in God as unto our souls and invisible things, and not resign our temporal concernments with patience and quietness unto his disposal, is a vain pretence. And we may take hence an eminent trial of our faith. Too many deceive themselves with a presumption of faith in the promises of God, as unto things future and eternal. They suppose that they do so believe as that they shall be eternally saved; but if they are brought into any trial as unto things temporal, wherein they are concerned, they know not what belongs unto the life of faith, nor how to trust in God in a due manner. It was not so with Abraham; his faith acted itself uniformly with respect unto the providences as well as the promises of God. Wherefore,—
Obs. II. If we design to have an interest in the blessing of Abraham, we must walk in the steps of the faith of Abraham.—Firm affiance in the promises for grace, mercy, and eternal salvation, trust in his providence for preservation and protection in this world, with a cheerful resignation of all our temporal and eternal concerns unto his disposal, according to the tenor of the covenant, are required hereunto. And they are all indispensably necessary unto that obedience wherein we are to walk with God, as he did. The faith of most men is lame and halt in the principal parts and duties of it.
Obs. III. When faith is once duly fixed on the promises, it will wait patiently under trials, afflictions, and temptations, for their full accomplishment; as did that of Abraham which is here celebrated. See the exposition on chap. 6:12, 15.
Obs. IV. Faith discerning aright the glory of spiritual promises, will make the soul of a believer contented and well satisfied with the smallest portion of earthly enjoyments, etc.
Hebrews 11: 10
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The apostle gives a full indication in this discourse that Abraham was very well satisfied with the state and condition of a stranger and pilgrim in the world, without possession, without inheritance, which God had called him unto. And therefore he proceeds in the next place to declare the grounds and reasons whereon he was so satisfied.
Ver. 10.—Ἐξεδέχετο γάρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός.
Ver. 10.—For he looked for a city [that city] which hath foundations, whose builder and maker [is] God.
The conjunction γάρ intimates that a reason is given in these words why Abraham behaved himself as a sojourner on the earth; it was because he knew that his portion did not lie in the things here below, but he looked for things of another nature, which by this means were to be obtained. For it is the end that regulates our judgment concerning the means.
And there are in the words, 1. What is assigned unto Abraham, or his faith, namely, an expectation, a looking for somewhat more than at present he enjoyed. 2. What he so looked for, which is "a city;" in opposition unto those tents or movable habitations which he lived in. 3. That city is described, (1.)
From the nature of it, it "hath foundations;" (2.) From the builder and framer of it, which is "God."
Our first inquiry must be, what that "city" was; and then how he "looked for it."
1. Some late expositors, not for want of wit or learning, but out of enmity unto the efficacy of the office of Christ under the old testament, and the benefit of the church thereby, have laboured to corrupt this testimony; some by wresting that word, "the city," the object of Abraham's expectation; and others that of his looking for or expecting of it: which must therefore be vindicated.
Τὴν πόλιν. "That city." The article prefixed denotes an eminency in this city.
"That is Jerusalem," saith Grotius; and so interprets the words: "He hoped that his posterity should in those places have, not wandering habitations, but a city that God would prepare for them in an especial manner." But he is herein forsaken by his follower. Nor do the Socinians dare to embrace that interpretation, though suited unto their design. But,—
(1.) This is expressly contrary unto the exposition given by the apostle himself of this expression, or rather the repetition of the same thing, verse 16, "They desire a better country, that is, an heavenly: wherefore God is not ashamed to be
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called their God; for he hath prepared for them a city." The "city" and "country" which they looked for was "heavenly;" and that in opposition unto the land of Canaan, and Jerusalem the metropolis thereof.
(2.) It is not suitable unto God's dealing with Abraham, unto his promise unto him, unto the nature and effects of his faith, that he should have nothing to encourage him in his pilgrimage, but a hope that after many generations his posterity should have a city to dwell in in the land of Canaan, wherein the condition of most of them was not better than his in tents.
(3.) Whereas the framing and making of this city respects the being and substance of it, there is no reason why the building of that Jerusalem should be so ascribed unto God, as to exclude the work and workmanship of men, by whom indeed it was built. For the sense of that expression, "Whose builder and maker is God," is the same with that of chap. 8:2, "Which the Lord pitched, and not man."
(4.) It is plain that this was the ultimate object of the faith of Abraham, the sum and substance of what he looked for from God, on the account of his promise and covenant. To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterwards, and then but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example unto gospel believers, as he is here proposed to be.
This city, therefore, which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath provided and prepared for all true believers with himself after this life, as it is declared, verse 16. It is also sometimes called a house, sometimes a tabernacle, sometimes a mansion, 2 Cor.
5:1, Luke 16:9, John 14:2; it being the place of their everlasting abode, rest, and refreshment. And herein is comprised also the whole reward and glory of heaven, in the enjoyment of God. With the expectation hereof did Abraham and the following patriarchs support, refresh, and satisfy themselves, in the midst of all the toil and labour of their pilgrimage. For,—
Obs. I. A certain expectation of the heavenly reward, grounded on the promises and covenant of God, is sufficient to support and encourage the souls of believers under all their trials in the whole course of their obedience.
Obs. II. Heaven is a settled, quiet habitation; a suitable dwelling for them that have had a life of trouble in this world.
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Τοὺς θεμελίους ἔχουσαν. (1.) The first part of the description of this city is taken from the nature of it, namely, that it is such as "hath foundations." It is generally granted that there is an opposition herein unto the tents or tabernacles, such as wherein Abraham sojourned, which had no foundation, being supported only by stakes and cords. But the especial nature of the foundations of this city is intended, in comparison wherewith the foundations of other cities, laid in stone and mortar, are none at all. For experience hath manifested that they all are fading, temporary, and subject to ruin. But these foundations are such as give perpetuity, yea eternity, unto the superstructure, even all that are built upon them. Wherefore these foundations are the eternal power, the infinite wisdom, and immutable counsel of God. On these is the heavenly city founded and established. The purpose of God in his wisdom and power to make the heavenly state of believers immutable and eternal, subject to no change, no alteration, no opposition, is the foundation of this city. For,—
Obs. III. All stability, all perpetuity in every state, here and hereafter, ariseth from the purpose of God, and is resolved thereinto.
Τεχνίτης. (2.) The second part of the description of this city is from "the builder and maker of it;" that is, God. Most expositors judge that both the words here used are of the same signification; and indeed the difference between them is not material, if there be any. Properly, τεχνίτης is "artifex," he who in building projecteth, contriveth, and designeth the whole frame and fabric, that regularly disposeth of it according to the rules of art. Δημιουργός. And δημιουργός is "conditor," the builder or maker; that is, not he whose hands are employed in the work, but he whose the whole work is, at whose charge, on whose design, and for whose service it is made. So are "condo" and "conditor" always applied in Latin authors.
Between these two, namely, "artifex" and "conditor," the contriver and the chief author and disposer of the whole, there is in other buildings an interposition of them that actually labour in the work itself, the workmen.
Here is nothing said of them, because they were supplied in this building by a mere word of infinite and sovereign power, without labour or toil; he said, 'Let it be so,' and it was so. Wherefore God alone is the only contriver, framer, and erector of the heavenly city, without the least concurrence of any other agents, without the least use of any instrument.
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Next unto the constitution of the person of Christ, and the tabernacle which he pitched therein, this was the greatest instance of his infinite wisdom and skill in architecture.
Heaven, with respect unto the visible fabric of it, with its immense spaces, luminaries, and order, is the principal means of the demonstration of the divine glory unto us, among all the works of creation. But here it is considered as the habitation of God himself, with all that enjoy his presence, and the polity or order which is therein. And this is the most ineffable effect of infinite wisdom and power. And,— Obs. IV. This is that which recommends unto us the city of God, the heavenly state, that it is, as the work of God alone, so the principal effect of his wisdom and power.
Ἐξεδέχετο. 2. Of this city it is said that Abraham by faith "looked for it;" that is, he believed eternal rest with God in heaven, whereon he comfortably and constantly sustained the trouble of his pilgrimage in this world. This expectation is an act and fruit of faith, or it is that hope proceeding from faith whereby we are saved; or rather, it is a blessed fruit of faith, trust, and hope, whereby the soul is kept continually looking into and after the things that are promised. This was in Abraham a signal evidence of his faith, as also of the power of his faith in his supportment, and the way whereby it did support him;
—the same with what the apostle ascribes unto all believers, 2 Cor. 4:16–18, "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." This is a full description of the faith of Abraham, in the operation and effect here ascribed to it by the apostle. And herein it is exemplary and encouraging unto all believers under their present trials and sufferings; which is the apostle's present design.
Schlichtingius takes great pains to prove that indeed Abraham did not by faith look for a heavenly city or eternal reward, in direct contradiction unto the express words and argument of the apostle. Some general notions and apprehensions of the future reward he grants he might have, from the goodness and power of God; but faith of an eternal estate he had not, because God had not revealed nor promised it. Why then is it said that he expected it, or looked