Hebrews 11: 16
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hinderances unto the doing or suffering any thing according to his will, faith doth not only mortify, weaken, and take off that love, but gives us a comparative hatred of them, Matt. 10:37; Luke 14:26; John 12:25.
4. That they had not respect unto this country in the profession they made, the apostle proves from hence, that they might have returned unto it if they had had any mind thereunto. Wherefore should they thus complain, when they might have gone home when they would?
Εἶχον ἄν. Εἶχον ἄν, "they might have had;" or, as some copies read, only εἶχον, they "had;"—which better expresseth the mind of the apostle; for not only they might have had, but really they had (as we shall see), sundry opportunities of returning. Καιρόν, "tempus." Vulg. Lat., "opportunitatem;" "a season," a fit and meet time so to do. For, (1.) From the call of Abraham to the death of Jacob there were two hundred years; so that they had time enough for a return, if they had had a mind unto it. (2.) There was no external difficulty thereunto, by force or opposition. (3.) The way was not so far, but that Abraham sent his servant thither out of Canaan; and Jacob went the same journey with his staff. But they gave sundry evidences also that they would not, on any opportunity, return thither; for the text in the best reading grants that such opportunities they had.
So when Abraham sent his servant to take a wife for Isaac from thence, upon his servant's inquiry whether, if the woman would not come with him, he should engage his son to return thither, when so great an opportunity was offered, replied, "Beware that thou bring not my son thither," namely, 'unto the land from whence I came,' Gen. 24:5, 6.
Ἀνακάμψαι. And afterwards, when Jacob, going thither on the like occasion, was increased there greatly, with a numerous family, wives, children, goods, riches and cattle in abundance; yet there he would not stay, but through innumerable hazards returned again into Canaan, Gen. 31. It is therefore most evident, that no opportunity could draw them to think of a return into their own country; and therefore it could not be that with respect whereunto they professed themselves to be strangers and pilgrims,—that was not the country which they did seek and desire.
Obs. II. And it appears hence, that when the hearts and minds of believers are fixed on things spiritual and heavenly, as theirs were, it will take them off from inordinate cleaving unto things otherwise greatly desirable.
Hebrews 11: 16
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The apostle hereon draws another inference, wherein he expresseth the true, real object of their faith and desires, with the great advantage and dignity which they obtained thereon.
Ver. 16.—Νυνὶ δὲ κρείττονος ὀρέγονται, τοῦτʼ ἔστιν ἐπουρανίου· διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν· ἡτοίμασε γὰρ αὐτοῖς πόλιν.
Νυνὶ δέ, "atqui," "nunc autem." Syr., " ,הָৠָא ৩ֵין ִידִּד יעָאbut now it is known," or "certain;" it appears by the event.
Κρείττονος, "meliorem;" the Syr. adds " ,מֶּנָּהthan that;" "better than the country which they came from." Beza, "potiorem;" the same with the Syr.
Ὀρέγονται, "appetunt," "expetunt," "desiderant;" "earnestly desire," in the present tense, speaking historically of what was then done.
Ἐπαισχύνεται. Vulg. Lat., "confunditur;" Rhem., "is not confounded to be called their God:" very improperly. "Non pudet," "non erubescit." Syr., ,לָא נָכֵף
"abstained, refrained not."
Ἐπικαλεῖσθαι. Vulg. Lat., "vocari," "cognominari;" to have this title of "their God" to be added to his name.
Ver. 16.—But now they [earnestly] desire a better [country], that is, an heavenly. Wherefore God is not ashamed to be called their God; for he hath prepared for them a city.
Here at length the apostle declares what was the acting of their faith in that confession which they made, that they were "strangers and pilgrims on the earth." For, 1. It was not a mere complaint of their present state and condition; nor, 2. Did it include a desire after any other earthly country,—not that in particular from whence they came, where were all their dear concernments and relations: wherefore, 3. It must be another country, of another sort and kind, that they desired and fixed their faith upon; which is here declared.
There are three things in the words: 1. What their faith was exercised in, under the profession which they made, namely, that they did "desire a better country, that is, an heavenly." 2. What was the consequent thereof: "God is not ashamed to be called their God." 3. The ground and evidence hereof: "For he hath prepared for them a city."
1. In the first, the apostle declares that in the midst of the world, and against the world, which contemns things future and invisible in comparison of those which are of present enjoyment and use, they lived in the hope, desire, and expectation of a future, invisible, heavenly country. And in this profession testimony is borne unto the truth and excellency of divine promises. Yea,—
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Obs. I. To avow openly in the world, by our ways of walking and living, with a constant public profession, that our portion and inheritance is not in it, but in things invisible, in heaven above, is an illustrious act and fruit of faith.—But then, it is incumbent on us that we do not in any thing contradict this testimony. If we love the world like others, use it and abuse it like others, we destroy our own profession, and declare our faith to be vain.
In the first part of the words we may consider, (1.) The manner of their introduction; "but now." (2.) The way of the acting of their faith; it was by "desire." (3.) The object of that desire; "a better, that is, an heavenly country."
Νυνὶ δέ. (1.) "But now." Νῦν, "now," is not in this place an adverb of time, but an illative particle; and joined with δέ, "but," signifies an adversative inference, as עদ ַ৻ָהis used in the Hebrew, Ps. 2:10, "Be wise now, therefore." 'It was not so with them, they desired not a return into their country; "but they desired." '
Ὀρέγονται. (2.) Their faith acted by desire, earnest desire; so ὀρέγομαι signifies.
It is twice used by our apostle in his First Epistle to Timothy, and nowhere else.
In the one place it is applied to the desire of episcopacy, chap. 3:1; and in the other unto that of money, chap. 6:10;—which usually are vehement; in the latter place we render it by "coveted," a craving desire. They had an earnest, active desire, which put them on all due ways and means of attaining it.
Slothful, inactive desires after things spiritual and heavenly, are of little use in or unto the souls of men.
And this kind of earnest desire includes, [1.] A sense of want, and unsatisfiedness in things present. [2.] A just apprehension of the worth and excellency of the things desired; without which none can have an earnest desire after any thing. [3.] A sight of the way and means whereby it may be attained; without which all desire will quickly fade and fail. Such a desire in any, is an evidence of faith working in a due manner.
Κρείττονος. (3.) That which they thus desired, was "a better, that is, an heavenly;"—"a better," more excellent "country," which is to be supplied: not that wherein they were, the land of Canaan; not that from whence they came, the land of the Chaldees; (in the one they were pilgrims, unto the other they would not return;) but another, a "better."
"Better," may respect degrees or kinds;—a country better in degrees than either of them; better air, better soil; more fruitful, more peaceable: but there was no such on the earth, nor any such did they desire; wherefore it respects a country of another kind, and so the apostle expounds it, "that is, an heavenly."
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Τοῦτʼ ἕστιν ἐπουρανίου. He had before declared that they "looked for a city that had foundations, whose framer and builder is God," verse 10. Here he expresseth where that city is, and what it is; namely, heaven itself, or a habitation with God in the everlasting enjoyment of him.
The apostle here clearly ascribeth unto the holy patriarchs a faith of immortality and glory after this life, and that in heaven above with God himself, who prepared it for them. But great endeavours are used to disprove this faith of theirs, and overthrow it.
If we may believe the Papists, they were deceived in their expectation. For whereas the apostle teacheth that when they died they looked to go to heaven, they affirm that they came short of it, and fell into a limbus they know not where.
The Socinians grant a state of immortality and glory to be here intended; but they say that these holy men did not look for it, nor desire it, by virtue of any promise of God. But they are said to do so, because it was that which in the purpose of God would ensue; but they had no ground to believe it. There is herein not only boldness, but wantonness in dealing with the Scripture. For this exposition is not only expressly contradictory unto the words of the apostle in their only sense and meaning, but also destructive of his whole argument and design. For if he proves not that their faith wrought in the desire and expectation of heavenly things, he proves nothing at all unto his purpose.
Grotius and his follower would have the country intended to be the land of Canaan, and the city to be Jerusalem,—which yet in a mystical sense were typical of heaven,—for these were promised unto their posterity; than which nothing can be more remote from the mind of the Holy Ghost. For, [1.] That which they looked for and earnestly desired, they did at last enjoy, or their faith was vain, and their hope such as made them ashamed; but they never personally possessed Canaan or Jerusalem. [2.] This country is directly opposed unto that wherein they were pilgrims, which was the land of Canaan, and called "a better country" in opposition unto it; and so could not be the same. [3.] The city which was prepared, was that whose only framer and builder was God; that is, heaven itself. [4.] This country is said to be heavenly; which the land of Canaan and the city of Jerusalem are never said to be, but are opposed unto heaven, or that which is above.
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Certainly men follow prejudices, and are under the influence of other corrupt opinions, so as that they advise not with their own minds, who thus express themselves concerning these holy patriarchs. Shall we think that those who were testified unto to have lived by faith, to have walked with God, who gave themselves unto prayer and meditation continually, who denied themselves as unto all worldly accommodations, whose faith produced inimitable instances of obedience, rose no higher in their faith, hope, desires and expectations, than those earthly things wherein their posterity were to have no share comparable unto that of many of the worst enemies of God; the whole of it being at this day one of the most contemptible provinces of the Turkish empire? I no way doubt, but on the promise of the blessed Seed, they lived in that faith of heaven and glory which some that oppose their faith were never acquainted withal. But we see here, that—
Obs. II. Faith looks on heaven as the country of believers, a glorious country, an eternal rest and habitation.—Thence they derive their original. They are born from above; there is their portion and inheritance. God is the one and the other. Thereunto they have right by their adoption; that is prepared for them as a city, a house full of mansions; therein they have their conversation, and that do they continually long after whilst they are here below. For,—
Obs. III. In all the groans of burdened souls under their present trials, there is included a fervent desire after heaven and the enjoyment of God therein. So was there in this complaint of the patriarchs, that they were strangers and pilgrims. Heaven is in the bottom of the sighs and groans of all believers, whatever may outwardly give occasion unto them, Rom. 8:23.
2. The consequent or effect of their faith acting itself in their earnest desires of a heavenly country, is, that "God is not ashamed to be called their God."
Διό. (1.) The word "wherefore" denotes, not the procuring or meritorious cause of the thing itself, but the consequent, or what ensued thereon, as it doth frequently.
Ἐπικαλεῖσθαι. (2.) The privilege granted hereon was, that God would be "called their God." He doth not say that he would be their God, for that he was absolutely in the first call of Abraham; but that he would be so styled, called,— he would take that name and title to himself. So the word signifies, not "vocari," but "cognominari." And the apostle respects what is recorded Exod. 3:6, 15, "I am the God of Abraham, the God of Isaac, and the God of Jacob: … this is my name for ever, and this is my memorial unto all generations." He assumes unto
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himself this title, whereby he will be known and called on, as by his own name.
And this was the greatest honour that they could be made partakers of. He who is the great possessor of heaven and earth, the God of the whole world, of all nations, of all creatures, would be known, styled, and called on, as their God in a peculiar manner; and he distinguisheth himself thereby from all false gods whatever. It is true, he hath revealed himself unto us by a greater and more glorious name; he hath taken another title unto himself, unto the manifestation of his own glory and the comfort of the church, far above it, namely, "The God and Father of our Lord Jesus Christ:" howbeit, by reason of the covenant made with them, he is yet known by this name. And whilst this name stands upon record, there is yet hope of the recovery of their posterity from their present forlorn, undone condition.
Obs. IV This is the greatest privilege, honour, advantage, and security that any can be made partakers of, that God will bear the name and title of their
God. And thus is it with all believers, by virtue of their relation unto Christ, as he declares, John 20:17, "I ascend unto my Father, and your Father; and to my
God, and your God." See 2 Cor. 6:16–18. The privileges and benefits which depend hereon cannot be numbered. Their honour and safety in this life, their resurrection from the dead, as our Saviour proves, and eternal life, flow from thence.
Obs. V. God's owning of believers as his, and of himself to be their God, is an abundant recompence for all the hardships which they undergo in their pilgrimage. οὐκ ἐπαισχύνεται. (3.) There is the way whereby he came to be so called; he was "not ashamed" to be so called, to take that name upon himself. And sundry things are intimated in this expression; as,—
[1.] Infinite condescension. Though it seems to be a thing infinitely beneath his glorious majesty, yet he is not ashamed of it. It is a condescension in God to take notice of, "to behold the things that are done in heaven and in the earth,"
Ps. 113:5, 6. How much more doth he so humble himself in taking this title on him! This infinite condescension is intimated in this peculiar expression, "He is not ashamed."
[2.] It is so, that it would be unto him a matter of reproach. So it was in the world; innumerable gods were set up in opposition to him,—idols acted and animated by devils; but all agreed to reproach and despise the God of Abraham,
Isaac, and Jacob, three poor pilgrims on the earth. Whilst those idols multiplied
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unto themselves great swelling titles of vanity, their best conceptions of him were, that he was "the unknown God,"—"incerti Judae Dei." But notwithstanding all the reproaches and contempt of the world, God was not ashamed of them, nor of the title which he had assumed unto himself; nor did he disuse it until he had famished all the gods of the earth, and vindicated his own glorious being and power. But,— [3.] It is usual that in such negative enunciations the contrary positive is included. So the apostle affirms that he was "not ashamed of the gospel of Christ," Rom. 1:16; that is, he gloried in it, or the knowledge and faith of it were his honour, as he everywhere expresses himself. So, "God was not ashamed;" that is, he took this title to himself as his honour and glory. If it be asked, how this title could be any glory unto God; I say, it was so, in that by virtue thereof, and to fill it up, he glorified his grace, his goodness, his truth, and power, above all that he did besides in the world. For he gives himself this name in the confirmation of his covenant, in and by which he glorifies himself in the communication of all good things, temporal and eternal. Wherefore, to know
God as "the God of Abraham," etc., is to know him as he glorifies all the holy properties of his nature in the confirmation of the covenant. Therefore he takes this title as his honour and glory.
Besides, in being thus their God, he doth such things in them and for them, that they shall be a glory to him. For until his own Son came in the flesh, he could not be more glorified on the earth by the obedience of his creatures, which is his glory, than he was in that act of Abraham which the apostle immediately instanceth in. Their graces, their sufferings, their obedience, were his glory. And therefore, as it is said that "he will be for a crown of glory, and for a diadem of beauty unto his people," Isa. 28:5,—his owning of them shall be their crown and diadem; so is it also said that they "shall be a crown of glory in the hand of the LORD, and a royal diadem in the hand of their God," Isa. 62:3.
He will, by his Spirit and graces in them, make them his crown and diadem; which he will hold in his hand, to show it unto all the world. Well, therefore, is it said, that "He is not ashamed to be called their God." And we may observe, that,— Obs. VI. Divine wisdom hath so ordered the relation between God and the church, that that which is in itself an infinite condescension in God, and a reproach unto him in the wicked, idolatrous world, should also be his glory and
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honour, wherein he is well pleased.—To trace the steps and declare the mystery of this wisdom, is the principal subject of the Scripture,—too large a subject to be here entered into.
Obs. VII. When God, in a way of sovereign grace, so infinitely condescends, as to take any into covenant with himself, so as that he may be justly styled their
God, he will make them to be such as shall be a glory to himself. And,— Obs. VIII. We may see herein the woful condition of them who are ashamed to be called his people, and make that name a term of reproach unto others.
3. The last clause of the verse, "For he hath prepared for them a city," doth either give a reason why he was not ashamed to be called their God, or contains an evidence that he was so called.
Γάρ. In the first way, the causal conjunction, "for," denotes the reason or cause whence it was that God was not ashamed to be called their God. It is true, they were poor wanderers, pilgrims on the earth, who had neither city nor habitation, so that it might be a shame to own them; but saith the apostle, 'God had not herein respect unto their present state and condition, but that which he had provided for them.' Or it may be an evidence that he was not ashamed to be called their God, in that he did what might become that relation.
Πόλιν. The thing itself, which is either the cause or evidence of that title, is, that "he hath prepared for them a city." What this city is, we have already declared and vindicated, namely, that city whose framer and builder is God,— the same with the heavenly country which they desired.
Ἡτοίμασεν αὐτοῖς. Hereof it is said that God hath "prepared" it for them;— an allusion taken from the disposing of colonies into cities and towns, where all things are ready prepared for their habitation and entertainment. And the word here used is constantly applied unto the preparation of heaven and glory for believers, Matt. 20:23, 25:34; Mark 10:40; John 14:2, 3; 1 Cor. 2:9. And two things are included in it.
(1.) The eternal destination of glory unto all believers: Matt. 25:34, "The kingdom prepared for you from the foundation of the world;" that is, 'designed, destinated unto you in the eternal counsel of God.' Thus God had prepared a city for these pilgrims in his eternal purpose, to bring them unto rest and glory.
(2.) It denotes the fitting and suiting of that city unto them, as the means of their eternal rest and blessedness. It is such, so ordered, so furnished, so made meet for them, as to answer all the ends of God's being their God, and being so called. So our blessed Saviour useth the word, John 14:2, 3, "I go to prepare a place