Hebrews 11:10

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.

Hebrews 11:10. ᾿Εξεδέγετο γάρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεξνίτης καὶ δημιουργὸς ὁ Θεὸς.

Hebrews 11:10. 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 labored 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.

“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 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 Hebrews 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 Corinthians 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 labor of their pilgrimage. For,

Obs. 1. 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. 2. Heaven is a settled, quiet habitation; a suitable dwelling for them that have had a life of trouble in this world.

(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. 3. All stability, all perpetuity in every state, here and hereafter, ariseth from the purpose of God, and is resolved thereinto.

(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. 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 labor 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 labor 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.

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 the therein. And this is the most ineffable effect of infinite wisdom and power. And,

Obs. 4. 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.

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 Corinthians 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 for it? “Because God did purpose in himself to do it in his time, it was as certain as if Abraham had believed it; whence he is said to expect it.” But to suppose that Abraham, who had the first promise of a Deliverer and deliverance from all the effects of sin, even the promise of Him in whom all nations should be blessed, and was entered into that covenant with God wherein God engaged himself to be his God after this life, as our Savior expounds it, should have no faith of eternal life, is to deny the faith of God and the church. And we may observe, that

Obs. 5. A constant expectation of an eternal reward argues a vigorous exercise of faith, and a sedulous attendance unto all duties of obedience; for without these it will not be raised nor preserved, 2Co 4:16-17; 1 John 3:2.