Exegetical and Hermeneutical Commentary of Hebrews 11:10
For he looked for a city which hath foundations, whose builder and maker [is] God.
10. a city which hath foundations ] Rather, “the city which hath the foundations,” namely, “the Jerusalem above” (Gal 4:26; Heb 12:22; Heb 13:14; Rev 21:2; Rev 21:14). The same thought is frequently found in Philo. The tents of the Patriarchs had no foundations; the foundations of the City of God are of pearl and precious stone (Rev 21:14; Rev 21:19.)
builder and maker ] Rather, “architect and builder.” This is the only place in the N.T. where the word demiourgos occurs. It is found also in 2Ma 4:1, and plays a large part in the vocabulary of Gnostic heretics. But God is called the “Architect” of the Universe in Philo and in Wis 13:1 , “neither by considering the works did they acknowledge the workmaster.”
Fuente: The Cambridge Bible for Schools and Colleges
For he looked for a city which hath foundations – It has been doubted to what the apostle here refers. Grotius and some others suppose, that he refers to Jerusalem, as a permanent dwelling for his posterity, in contradistinction from the unsettled mode of life which Abraham, Isaac, and Jacob led. But there is no evidence that Abraham looked forward to the building of such a city, for no promise was made to him of this kind; and this interpretation falls evidently below the whole drift of the passage; compare Heb 11:14-16; Heb 12:22; Heb 13:14. Phrases like that of the city of God, a city with foundations, the new Jerusalem, and the heavenly Jerusalem in the time of the apostle, appear to have acquired a kind of technical signification. They referred to heaven – of which Jerusalem, the seat of the worship of God, seems to have been regarded as the emblem. Thus, in Heb 12:22, the apostle speaks of the heavenly Jerusalem, and in Heb 13:14, he says, here have we no continuing city, but we seek one to come.
In Rev 21:2, John says that he saw the holy city, new Jerusalem, coming down from God, out of heaven, and proceeds in that chapter and the following to give a most beautiful description of it. Even so early as the time of Abraham, it would seem that the future blessedness of the righteous was foretold under the image of a splendid city reared on permanent foundations. It is remarkable that Moses does not mention this as an object of the faith of Abraham, and it is impossible to ascertain the degree of distinctness which this had in his view. It is probable that the apostle in speaking of his faith in this particular did not rely on any distinct record, or even any tradition, but spoke of his piety in the language which he would use to characterize religion of any age, or in any individual. He was accustomed, in common with others of his time, to contemplate the future blessedness of the righteous under the image of a beautiful city; a place where the worship of God would be celebrated for ever – a city of which Jerusalem was the most striking representation to the mind of a Jew. It was natural for him to speak of strong piety in this manner wherever it existed, and especially in such a case as that of Abraham, who left his own habitation to wander in a distant land,
This fact showed that he regarded himself as a stranger and sojourner, and yet he had a strong expectation of a fixed habitation, and a permanent inheritance. He must, therefore, have looked on to the permanent abodes of the righteous; the heavenly city; and though he had an undoubted confidence that the promised land would be given to his posterity, yet as he did not possess it himself, he must have looked for his own permanent abode to the fixed residence of the just in heaven. This passage seems to me to prove that Abraham had an expectation of future happiness after death. There is not the slightest evidence that he supposed there would be a magnificent and glorious capital where the Messiah would personally reign, and where the righteous dead, raised from their graves, would dwell in the second advent of the Redeemer. All that the passage fairly implies is, that while Abraham. expected the possession of the promised land for his posterity, yet his faith looked beyond this for a permanent home in a future world.
Whose builder and maker is God – Which would not be reared by the agency of man, but of which God was the immediate and direct architect. This shows conclusively, I think, that the reference in this allusion to the city is not to Jerusalem, as Grotius supposes; but the language is just such as will appropriately describe heaven, represented as a city reared without human hands or art, and founded and fashioned by the skill and power of the Deity; compare the notes on 2Co 5:1. The language here applied to God as the architect or framer of the universe, is often used in the classic writers. See Kuinoel and Wetstein. The apostle here commends the faith of Abraham as eminently strong. The following hints will furnish topics of reflection to those who are disposed to inquire more fully into its strength:
(1) The journey which he undertook was then a long and dangerous one. The distance from Haran to Palestine by a direct route was not less than four hundred miles, and this journey lay across a vast desert – a part of Arabia Deserta. That journey has always been tedious and perilous; but to see its real difficulty, we must put ourselves into the position in which the world was four thousand years ago. There was no knowledge of the way; no frequented path; no facility for traveling; no turnpike or rail-way; and such a journey then must have appeared incomparably more perilous than almost any which could now be undertaken.
(2) He was going among strangers. Who they were he knew not; but the impression could not but have been made on his mind that they were strangers to religion, and that a residence among them would be anything but desirable.
(3) He was leaving country, and home, and friends; the place of his birth and the graves of his fathers, with the moral certainty that he would see them no more.
(4) He had no right to the country which he went to receive. He could urge no claim on the ground of discovery, or inheritance, or conquest at any former period; but though he went in a peaceful manner, and with no power to take it, and could urge no claim to it whatever, yet he went with the utmost confidence that it would be his. He did not even expect to buy it – for he had no means to do this, and it seems never to have entered his mind to bargain for it in any way, except for the small portion that be needed for a burying-ground.
(5) He had no means of obtaining possession. He had no wealth to purchase it; no armies to conquer it; no title to it which could be enforced before the tribunals of the land. The prospect of obtaining it must have been distant, and probably he saw no means by which it was to be done. In such a case, his only hope could be in God.
(6) It is not impossible that the enterprise in that age might have been treated by the friends of the patriarch as perfectly wild and visionary. The prevailing religion evidently was idolatry, and the claim which Abraham set up to a special call from the Most High, might have been deemed entirely fanatical. To start off on a journey through a pathless desert; to leave his country and home, and all that he held dear, when he himself knew not whither he went; to go with no means of conquest, but with the expectation that the distant and unknown land would be given him, could not but have been regarded as a singular instance of visionary hope. The whole transaction, therefore, was in the highest degree an act of simple confidence in God, where there was no human basis of calculation, and where all the principles on which people commonly act would have led him to pursue just the contrary course. It is, therefore, not without reason that the faith of Abraham is so commended.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. For he looked for a city which hath foundations] He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing.
Whose builder and maker is God.] The word signifies an architect, one who plans, calculates, and constructs a building. The word signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country. See Macknight.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The reason of this contented pilgrimage was the excellent end of it, the place and state to which it brought him; he did really discern by the Spirits work in him, and promise to him, his title to it, and vehemently did desire and long for, and yet patiently waited for, a better place and state than this earthly; and was daily making his approaches to it, Rom 8:19; 2Co 5:1,2,8,9.
For he looked for a city which hath foundations: notes both a place made up and constituted of buildings and houses, such was the earthly Jerusalem; and a state, polity, or community. Here it must be understood spiritually, for such a place and state as is not to be shadowed out by any in this world; it being for nature, mansions, society, condition, such as no earthly can decipher, or set out. This city is heaven itself, often so styled in this Epistle, as Heb 11:16; 12:22; 13:14; Rev 3:12. It is not movable, as a tent fastened by stakes and cords; nor as creature buildings, perishable. Histories tell us of the rise and fall of the best earthly cities; this city is built on the Rock of ages, as well as by him, whose immutability, almightiness, and eternity hath laid and settled its foundations, the basis and ground work, firm and incorruptible, 1Pe 1:4.
Whose builder and maker is God; the happy fabric, with persons and state, endures for ever, because of its Raiser and Founder. The great Architect, that cast the plot and model of it in his own mind, and the publicly declared Operator and Raiser of it, who laid the foundations, reared the mansions, and finished the whole, is no less person than the infinitely wise, almighty, and eternal God. It all became him alone, and doth as far exceed other cities as God doth men. No human art or power was fit or capable for such a work, but only God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. looked forGreek,“he was expecting”; waiting for with eager expectation (Ro8:19).
a cityGreek,“the city,” already alluded to. Worldly Enoch, sonof the murderer Cain, was the first to build his city here: the godlypatriarchs waited for their city hereafter (Heb 11:16;Heb 12:22; Heb 13:14).
foundationsGreek,“the foundations” which the tents had not,nor even men’s present cities have.
whose builder andmakerGreek, “designer [Eph 1:4;Eph 1:11] and master-builder,”or executor of the design. The city is worthy of its Framerand Builder (compare Heb 11:16;Heb 8:2). Compare Note,see on Heb 9:12, on “found.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he looked for a city which hath foundations,…. Not the city of Jerusalem, nor the Gospel church state; but either the city of the new Jerusalem, said to have twelve foundations,
Re 21:14 and in which glorious state, Abraham, with the rest of the saints, being raised from the dead, will in person possess the promised land; or else the ultimate glory of the saints in heaven, where God dwells, and keeps his palace; and which will be the dwelling place of the saints, and will have in it many habitations; and which will be both peaceable and safe, and full of glory, riches, joy, and pleasure; and into which none but holy and righteous persons will enter; the “foundations” of which are the everlasting love of God, eternal election, the covenant of grace, the promise and preparation of it by God, from the foundation of the world, and the Lord Jesus Christ, his blood and righteousness; which show the immovableness of it, it being opposed to the tabernacles Abraham, Isaac, and Jacob dwelt in, and to the transitory enjoyments of this world: and for this sure, immovable, and comfortable state of things, Abraham was “looking” by faith; he looked through, and above temporal things, to spiritual things; he went through difficulties with cheerfulness, did not greedily covet earthly things, but looked with disdain upon them, and to heaven with faith, affection, and earnest desire; and this proves his faith to be, as that is defined, Heb 11:1
whose builder and maker is God: God the Father has prepared this glory from the foundation of the world, and has promised before the world began, and has chosen his people to it; the Spirit of God makes it known, and prepares them for it; and the Lord Jesus Christ is the forerunner entered, who is gone to get it ready for them, and will put them into the possession of it: this shows the superior excellency of this city, or glorious state; and that God has the sole right to dispose of it.
Fuente: John Gill’s Exposition of the Entire Bible
He looked for (). Imperfect middle of (see on 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment.
The foundations ( ). Not just “tents” (, verse 9). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim () on earth.
Builder (). Old word from (craft) or trade (Acts 17:29; Acts 18:3), craftsman, artificer, in N.T. only here and Acts 19:24; Acts 19:38.
Maker (). Old word from (public) and , a worker for the public, artisan, framer, here only in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
For he looked for a city which hath foundations [ ] . The sense is impaired in A. V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God ‘s promise to Abraham – his inheritance of the land in which he sojourns – the writer fastens the patriarch ‘s faith upon the heavenly fulfillment of the promise – the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham ‘s faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See ch. Heb 12:22, Heb 13:14; Gal 4:26; Rev 3:12; Rev 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Rev 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith – that of himself and his readers.
Builder and maker [ ] Tecnithv artificer, architect. Comp. Act 19:24 (note), 38; Rev 18:22, and LXX, 1Ch 29:5; Son 7:1; Wisd. 8 6; 14 2; Sir. 9 17 Dhmiourgov N. T o, originally a workman for the public [] ; generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem 1 4, 9; Plato, Tim 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.
Fuente: Vincent’s Word Studies in the New Testament
1) “For he looked for a city which hath foundations,” (eksedecheto gar ten tous themelious echousan polin) “For he expected a city having, holding, or possessing foundations; He longed for, waited, looked in expectant hope for an eternal, permanent city, dwelling place of comfort and beauty; This city has a permanent foundation, which was lacking in the tents, Heb 13:14. The city of the believer’s expectancy, hope, and promise is a continuing one, 2Co 5:1; Heb 12:22. Here it is called “the city of the living God.”
2) “Whose builder and maker is God,” (hes technites kai demiourgos ho theos) “Of which (city) the architect and maker is God,” the Grand-/ architect of the universe, who has prepared the new Jerusalem for the inheritance center of his eternal administration, Gal 4:26; Heb 12:22; Rev 21:2-3; Rev 21:9-10; Rev 21:14; Rev 21:22-27.
Fuente: Garner-Howes Baptist Commentary
10. For he looked for, etc. He gives a reason why he ascribes their patience to faith, even because they looked forward to heaven. This was indeed to see things invisible. It was no doubt a great thing to cherish in their hearts the assurance given them by God respecting the possession of the land until it was after some ages realized; yet as they did not confine their thoughts, no, not to that land, but penetrated even into heaven, it was still a clearer evidence of their faith.
He calls heaven a city that has foundations, because of its perpetuity; for in the world there is nothing but what is transitory and fading. It may indeed appear strange that he makes God the Maker of heavens as though he did not also create the earth; to this I answer, that as in earthly buildings, the hands of men make use of materials, the workmanship of God is not unfitly set in opposition to them. Now, whatever is formed by men is like its authors in instability; so also is the perpetuity of the heavenly life, it corresponds with the nature of God its founder. (218) Moreover, the Apostle teaches us that all weariness is relieved by expectation, so that we ought never to be weary in following God.
(218) The words, “builder and maker,” are rendered by Calvin, “master builder and maker.” The terms seem reversed. The first word means the maker or worker; and the second, the master-builder or planner. Beza’s version is, “the maker, (artifex) and the founder, (conditor).” The order is, according to what is very common in Scripture, the effect mentioned first, then the cause, of the maker first, then the contriver. The last word, no doubt used in the sense of a worker or maker, but also in the sense of an architect or planner; but the former word means a skillful worker or artificer, but not a master-builder. In order, therefore, to give a sistant meaning to each, the sentence is to be thus rendered, — “Whose maker and planner is God;” he not only made it, but also planned and contrived it. — Ed.
Fuente: Calvin’s Complete Commentary
(10) A city which hath foundations.Rather, the city which hath the foundations. The general thought is that which we find expressed in Heb. 11:14-16. There, the strangers and pilgrims are seeking for a country of their own; here, the dweller in tents is waiting for the city that hath the foundations. All these verses clearly teach that the promise as apprehended by the patriarchs was not bounded by the gift of Canaan. Of what nature their expectations of the future life may have been we cannot tell; but this they knew, that their fellowship with God and their interest in His promises would not cease with this transient life. What they saw of earthly blessing was but the earnest of some greater gift still future, and yet present through the power of their faith. The shifting tent might be Abrahams home now, but he waited for that city which should never know changeof which alone it could be said that it hath the foundations, and whose Architect and Maker is God. (Comp. Psa. 87:1; Revelation 21)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. For Reason for his adventurous movement; he had a higher land in view, which regulated his course in this earthly land.
A city Unlike this rural earthly land.
Foundations Unlike these tents, so soon to be taken up, and so easily blown away. The city was not, as Grotius understood, the future earthly Jerusalem; but that higher and heavenly Jerusalem, the antitype of the lower. See note on Gal 4:22; Gal 4:26.
Builder , artist, or architect. Herbert Spencer ridicules feebly the doctrine of creation by divine mind and power; styling it, wittily, as he seems to think, “the carpenter theory of creation,” as if a carpenter were a very low thing. Yet poetry, oratory, and the Bible, delight to style God the architect, builder, and maker, of the worlds.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 11:10. For he looked for a city, &c. “He had dwelt in Canaan, I say, as in a strange country; for he expected, according to God’s promise, to dwell in the city of the heavenly Jerusalem, which is not removed from place to place, like a tent, but has solid and unshaken foundations; the builder or maker of which city is God himself, who can preserve it for ever.” The grounds of Abraham’s expecting to dwell in an eternal state of blessedness in the heavenly Jerusalem, do not appear to have been any arguments suggested by natural reason, but the express promise of God; for his faith here mentioned, is his faith in divine revelation, as faith signifies throughout the chapter. All that he expected in another world, is promised in God’s covenant with Abraham to be his God. There is a strong and beautiful contrast between the expression in this verse, and that of dwelling in tabernacles in the preceding verse. Tents or tabernacles have no foundations; the buildings of a city have. See Heb 11:16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 11:10 . Inner motive for the , Heb 11:9 . His believing expectation was directed not so much to earthly possession, as to the possession of that which was higher and heavenly. His true home he thought not to find upon earth, but only in heaven.
] the city which has the foundations, firm and enduring city . The opposite to the tents, which form only a temporary lodging, and may be easily broken up and carried away. What is meant is not the earthly Jerusalem (Grotius, Clericus, Dindorf), to which the author, considering the excessive attachment of his readers to the earthly city of God and the earthly sanctuary, could only have alluded most unsuitably, but the archetype of the same: the heavenly city of God, the heavenly Jerusalem , of which the possession for the Christians also is as yet something future, since they will obtain a dwelling therein only at the epoch of the consummation of the Messianic kingdom. The idea of a heavenly Jerusalem was already current among the Jews; its descent to earth was expected on the arising of the Messiah. See Schttgen, de Hieros. coelesti , in his Hor. Hebr . p. 1205 ff.; Wetstein, N. T. II. p. 229 ff.; Ewald, Comm. in Apocal. pp. 11, 307. From the Jews this conception passed over to the Christians, in so far as that which the Jews expected at the first arising of the Messiah was placed by the latter in the time of the return of Christ. Comp. further Heb 10:13-16 , Heb 12:22 , Heb 13:14 ; Gal 4:26 ; Rev 3:12 ; Rev 21:2 ff., Rev 21:10 ff.
] of which the designer and artificer (creator) is God . in the N. T. only here, as in the O. T. only Mal 4:1Mal 4:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 For he looked for a city which hath foundations, whose builder and maker is God.
Ver. 10. Which hath foundations ] Heaven hath a foundation, earth hath none; but is hanged upon nothing, as Job speaketh. Hence things are said to be on earth, but in heaven.
Whose builder and maker ] Gr. Whose cunning artificer and public workman. God hath bestowed a great deal of skill and workmanship upon the third heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] for (reason of his in the land of promise as in a strange land) he waited for (the prep. in , as in above, Heb 11:6 , intensifies the expectation) the city which has the foundations (beyond doubt, the heavenly city, the , thus contrasted with the frail and moveable tents in which the patriarchs dwelt. Delitzsch shews that the idea was an Old Testament one; and no other interpretation will suit the language here used. The of ch. Heb 12:22 , and the of ch. Heb 13:14 , must be here meant also. Of the earthly Jerusalem indeed it is said, ref. Ps., : but it is impossible that the earthly Jerusalem can be meant here. The lives of the dwellers in her rather corresponded to the precarious dwelling in tents than to the abiding in a permanent city: and the true reference of is to be found in ref. Rev., . As having these foundations, it forms a contrast to the tent, placed on the ground, and easily transported. Ebrard objects to this view, that it is unhistoric to say that the patriarchs looked for the heavenly city: but Del. well answers, that it is not the mere historic question, what they knew and expected, with which our Writer is concerned, but the question what it was that their faith, breaking through this knowledge in its yearnings for the future, framed to itself as matter of hope. The expectation of the literal fulfilment of a promise is one thing: the hopes and prospects and surmises built upon the character of that promise, another. The one is mere belief: the other is faith), of which the architect and master-builder is God (very similarly, ch. Heb 8:2 , , : cf. also Heb 11:16 below. , so ref. Wisd., . And Philo, Leg. Alleg. i. 7, vol. i. p. 47, : De Mut. Nom. 4, p. 583, : ib. (of men ), . In Xen. Mem. i. 4. 7, it is said of the world, : and Plato, Tim. 9, calls God . See Wetst.).
Fuente: Henry Alford’s Greek Testament
looked. Greek. ekdechomai. See Heb 10:13.
a = the.
foundations = the foundations. Greek. themelios. Rev 21:14-20. See App-146.
builder. Greek. technites = Architect or Designer. See Act 19:24. From the same root we have tekton, rendered “carpenter”, Mat 13:55. Mar 6:3, meaning builder or constructor. The word used in contempt of our Lord’s earthly occupation (as being apart from Rabbinical connexion and teaching) is profoundly significant. Does it not suggest the reason why He elected for the period of His Incarnation to become a carpenter, rather than, e.g., a shepherd, as the Antitype of David? He, the great Architect, Designer, and Fabricator of “all things visible”, including “the city which hath the foundations”! He, the Preparer, Arranger, and Constitutor of the ages or dispensations (aions, Heb 11:3 and Heb 1:2), condescended to follow during “the days of His flesh”a trade involving the planning, calculation, and manual skill of a craftsman!
maker. Greek. demiourgos. Only here. A word used by the Gnostics; and by Plato and Xenophon for the Creator of the world.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] for (reason of his in the land of promise as in a strange land) he waited for (the prep. in , as in above, Heb 11:6, intensifies the expectation) the city which has the foundations (beyond doubt, the heavenly city, the , thus contrasted with the frail and moveable tents in which the patriarchs dwelt. Delitzsch shews that the idea was an Old Testament one; and no other interpretation will suit the language here used. The of ch. Heb 12:22, and the of ch. Heb 13:14, must be here meant also. Of the earthly Jerusalem indeed it is said, ref. Ps., : but it is impossible that the earthly Jerusalem can be meant here. The lives of the dwellers in her rather corresponded to the precarious dwelling in tents than to the abiding in a permanent city: and the true reference of is to be found in ref. Rev., . As having these foundations, it forms a contrast to the tent, placed on the ground, and easily transported. Ebrard objects to this view, that it is unhistoric to say that the patriarchs looked for the heavenly city: but Del. well answers, that it is not the mere historic question, what they knew and expected, with which our Writer is concerned, but the question what it was that their faith, breaking through this knowledge in its yearnings for the future, framed to itself as matter of hope. The expectation of the literal fulfilment of a promise is one thing: the hopes and prospects and surmises built upon the character of that promise, another. The one is mere belief: the other is faith), of which the architect and master-builder is God (very similarly, ch. Heb 8:2, , : cf. also Heb 11:16 below. , so ref. Wisd., . And Philo, Leg. Alleg. i. 7, vol. i. p. 47, : De Mut. Nom. 4, p. 583, : ib. (of men), . In Xen. Mem. i. 4. 7, it is said of the world, : and Plato, Tim. 9, calls God . See Wetst.).
Fuente: The Greek Testament
Heb 11:10. , the foundations) which the tents had not. Of these foundations, see Rev 21:14.-, a city) which is not removed (as a tent is): v. 16.-, whose) which is worthy of GOD, its founder.- , [builder and maker] contriver and founder) The synonymous terms intimate, that the whole city was founded and completed by Him alone: He not only made it, but also found it [ch. Heb 9:12, ].
Fuente: Gnomon of the New Testament
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.
Heb 11:10. , .
Heb 11:10. For he looked for a city [that city] which hath foundations, whose builder and maker [is] God.
The conjunction 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 Abrahams 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 Gods 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 Heb 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, 2Co 5:1, Luk 16:9, Joh 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, 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 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, 2Co 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 apostles 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; 1Jn 3:2.
Fuente: An Exposition of the Epistle to the Hebrews
A City Which Hath Foundations
“For he looked for a city which hath foundations, whose builder and maker is God.” Heb 11:10
Faith lives in expectation of eternity, looking for that which God has promised. The life of faith is a life of hope, the hope of glory. Abraham sojourned here; but he lived for eternity. “For he looked for a city which hath foundations, whose builder and maker is God.” That keeps things in perspective!
Heaven hath foundations, wrote John Trapp, earth hath none, but is hanged upon nothing, as Job speaketh. Hence things are said to be on earth, but in heaven.
The spies who went in to spy out the land with Joshua and Caleb saw nothing but giants in the land. They were terrified by what they saw. Abraham looked not at the giants but at the promise of God and fully expected God to fulfill his promise in spite of the giants. He believed God. He saw the same thing John saw, The New Jerusalem. He walked with it ever before him, seeing it as a City that hath foundations, whose Builder and Maker is God!
Faiths Expectation
When God the Holy Spirit tells us that Abraham looked for a city, he does not mean for us to understand that Abraham was searching for that city, but that he expected it. He fully expected to enter into and take possession of the heavenly Jerusalem as a rightful heir to it. This was not a matter of presumption, but of faith. You see Abraham really did believe God. Do we?
Has not God promised eternal life and heavenly glory to every sinner who trusts the Lord Jesus Christ? Indeed, he has (Joh 3:14-16). Does the Lord God not declare that every sinner washed in Christs blood and robed in his righteousness is worthy to enter into and take possession of the inheritance of the saints in heaven? He clearly does (Col 1:12). It is, therefore, most reasonable that we should expect all the fullness of heavenly glory if we trust the Son of God, just as Abraham did.
The Citys Foundations
What are the foundations of that City? We are told that the foundations of the city have inscribed upon them the names of the twelve apostles of the Lamb (Rev 21:14). That is to say, the City of God, the Heavenly Jerusalem, is a city built upon that which the twelve apostles of Christ taught, the gospel of Gods free and sovereign grace in him.
Heaven is a city built upon the foundation of Gods everlasting purpose of grace in Christ (Rom 8:28-31; Eph 1:3-14; 2Ti 1:9). The foundation of the City is Gods everlasting love for his elect, his eternal covenant of grace, his sovereign election, his absolute predestination, his unalterable Word, the precious blood of Christ, and his almighty, free grace. In a word, the foundations of the City are those foundations of grace and truth in Jesus Christ crucified (Eph 2:20). Let us ever keep the City in sight! Dont look at the giants in this dark land, but set your heart on things above (Col 3:1-5; Col 3:15-17).
Fuente: Discovering Christ In Selected Books of the Bible
he looked: Heb 12:22, Heb 12:28, Heb 13:14, Joh 14:2, Phi 3:20,*Gr: Rev 21:2, 10-27
whose: Heb 3:4, Isa 14:32, 2Co 5:1
Reciprocal: Gen 9:27 – dwell 1Ki 6:1 – build Psa 107:7 – that they Son 1:17 – beams Jer 33:2 – the maker Act 7:5 – he gave 2Ti 2:19 – the foundation Heb 8:2 – which Heb 11:16 – for Rev 21:14 – foundations
Fuente: The Treasury of Scripture Knowledge
Heb 11:10. Abraham did not expect to possess personally the land of Canaan, hence he did not provide himself any permanent building for a home. He believed that his descendants would finally get possession of it. As for himself, he chose to be faithful to God while sojourning in the land, then finally enter the city with foundations, which means the permanence of the Eternal City or Heaven.
Fuente: Combined Bible Commentary
Heb 11:10. For (the reason of his being a sojourner only) he looked, or waited, for a city which hath foundations, whose Builder (the word implies the skill employed in buildingthe skill of the architect who forms the plan, as the following word implies rather the labour of erecting it) and Maker is God. The contrast here is first between tents, which are easily removed, and a permanent home, and then between an earthly tent and the city of the living God, of which we read in chap, Heb 12:22 and chap. Heb 13:14. Abrahams faith looked forward to a home for himself and his descendants in Canaan, in the earthly Jerusalem, with its foundations in the holy mountains (Psalms 87); and then, beyond Canaan and his mortal life, to the heavenly reality, of which Jerusalem was the typea double Jerusalem, the one below and the other above; of which Jews had some knowledge, and devout Jews had strong hope, long before the Gospel had thrown fuller light upon these themes.
Fuente: A Popular Commentary on the New Testament
11:10 For he looked for a city which hath {e} foundations, whose builder and maker [is] God.
(e) This foundation is contrasted with their tabernacle.