SEV Biblia, Chapter 11:10
porque esperaba la ciudad con fundamentos, el artífice y hacedor de la cual es Dios.
Clarke's Bible Commentary - Hebrew 11:10
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 tecnithv signifies an architect, one who plans, calculates, and constructs a building. The word dhmiourgov 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.
John Gill's Bible Commentary
Ver. 10. For he looked for a city which hath foundations , etc..] Not the city of Jerusalem, nor the Gospel church state; but either the city of the new Jerusalem, said to have twelve foundations, ( Revelation 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, ( Hebrews 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.
Matthew Henry Commentary
Verses 8-19 - We are often called to leave worldly connexions, interests, an comforts. If heirs of Abraham's faith, we shall obey and go forth though not knowing what may befall us; and we shall be found in the way of duty, looking for the performance of God's promises. The trial of Abraham's faith was, that he simply and fully obeyed the call of God Sarah received the promise as the promise of God; being convinced of that, she truly judged that he both could and would perform it. Many who have a part in the promises, do not soon receive the thing promised. Faith can lay hold of blessings at a great distance; can make them present; can love them and rejoice in them, though strangers; a saints, whose home is heaven; as pilgrims, travelling toward their home. By faith, they overcome the terrors of death, and bid a cheerfu farewell to this world, and to all the comforts and crosses of it. An those once truly and savingly called out of a sinful state, have n mind to return into it. All true believers desire the heavenl inheritance; and the stronger faith is, the more fervent those desire will be. Notwithstanding their meanness by nature, their vileness be sin, and the poverty of their outward condition, God is not ashamed to be called the God of all true believers; such is his mercy, such is his love to them. Let them never be ashamed of being called his people, no of any of those who are truly so, how much soever despised in the world. Above all, let them take care that they are not a shame an reproach to their God. The greatest trial and act of faith upon recor is, Abraham's offering up Isaac, Ge 22:2. There, every word shows trial. It is our duty to reason down our doubts and fears, by looking as Abraham did, to the Almighty power of God. The best way to enjoy ou comforts is, to give them up to God; he will then again give them a shall be the best for us. Let us look how far our faith has caused the like obedience, when we have been called to lesser acts of self-denial or to make smaller sacrifices to our duty. Have we given up what wa called for, fully believing that the Lord would make up all our losses and even bless us by the most afflicting dispensations?
Greek Textus Receptus
εξεδεχετο 1551 5711 γαρ 1063 την 3588 τους 3588 θεμελιους 2310 εχουσαν 2192 5723 πολιν 4172 ης 3739 τεχνιτης 5079 και 2532 δημιουργος 1217 ο 3588 θεος 2316
Vincent's NT Word Studies
10. For he looked for a city which hath foundations (exedeceto gar thn touv qemeliouv exousan polin). 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. xii. 22, xiii. 14; Gal. iv. 26; Revelation iii. 12; xxi. 2. The Rabbins regarded it as an actual city. For the foundations comp. Apoc. xxi. 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 (tecniths kai dhmiourgov) Tecnithv artificer, architect. Comp. Acts xix. 24 (note), 38; Apoc. xviii. 22, and LXX, 1 Chronicles xxix. 5; Cant. vii. 1; Wisd. viii. 6; xiv. 2; Sir. ix. 17 Dhmiourgov N.T o , originally a workman for the public (dhmov); generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem. i. iv., 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.
