06.23. "He Looked for a City"
"He Looked for a City"
We have already seen the emphasis of the phrase "dwelling IN TENTS," in contrast with dwelling in the city of UR, from whence Abraham "went out." But there is a second emphasis calling our attention to another city, even the city for which Abraham "looked," that is, a heavenly.
He "looked" for that city because he believed what he had heard about it from God. Hence, he did not build a city on this earth as Cain had done; but was content to "dwell in tents."
There is no record in Genesis as to such a promise having been made by God; but it had surely been made; for the Divine revelation of the fact is given here, by the Holy Spirit, in Heb 11:1-40. As the special promise to Abraham was personal, and was not to be enjoyed in this life, it could be entered on only in resurrection, when the kingdom of God should come. That is why, when He said to Moses, at the bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob," He meant that they would and must rise from the dead, the reason being that God is not the God of dead people, but of the living, "for all live unto Him" (Luk 20:38),[67] and therefore they must rise from the dead. This is the whole scope of the Lord’s argument with the Sadducees, who did not believe in resurrection at all. It is distinctly and categorically stated that He used this very argument "touching the resurrection of the dead." (Compare Mat 22:23; Mat 22:28; Mat 22:30-32, and the parallel passages in Mark and Luke.)
Just as we are not told the word which Abel and Enoch and Moses’ parents and others heard from God, so we are not told the words which Abraham heard as to this wonderful "city" for which God caused Abraham to hope. Can this be other than the City of which we read in Rev 21:10-27? There we have a city of which God is the architect and constructor. Can any other city be that for which Abraham looked?
Abraham was left in no doubt whatever that his possession was to be a heavenly one; "the heavenly Jerusalem, the city of the living God" mentioned in the next chapter (Heb 12:22).
Believing what God had said about this, he was content to "dwell in tents": for there is great emphasis on these two words in the Greek of Heb 11:9, as we have seen. Not only did he "sojourn" instead of settling down; but he sojourned "in tents" instead of building houses, or a city, of his own.
Having thus introduced this great subject of "the sojourning," and mentioned the faith of Sarah in order to introduce the third example of Abraham’s faith in the birth of Isaac, there is a digression of a general character on the sojourning of all these elders. The mention of Sarah, in Heb 11:11-12, is in chronological and historical order, because it necessarily preceded the birth of Isaac. But we shall consider the faith of Sarah in its experimental order, as following on the conclusion of the fourth example (viz., the trial) of Abraham’s faith. In our last paper, we gave the Structure of the Examples of Faith, as exhibited in the Elders forming "the great cloud of witnesses." But there is the Structure of the Text of Heb 11:1-40 yet to be discovered. It may be set forth as follows:—
Heb 11:2-40 A | Heb 11:2-12. Particular examples.
B | Heb 11:13-16. General reflections. A | Heb 11:17-38. Particular examples.
B | Heb 11:39-40. General reflections.
These divisions are perfectly clear: the general reflections (B & B) both commencing in the same way "these all." In B (Heb 11:13) "These all died in faith," and B (Heb 11:39) "These all having obtained a good report through faith." The former of these general reflections is given as an appendix to Abraham’s sojourning. The latter forms the conclusion to the whole chapter. So that the correspondence is perfect; and the symmetry, not only supernatural, but Divine.
We must therefore connect Heb 11:13-16 with the sojourning of Abraham, as being at once the expansion and the conclusion of that special aspect of his faith.
We will give it in full, in our own translation:—
13. All these died according to faith, not having received the things promised[68] but having seen them from afar, and having been persuaded [of them], and embraced [them], and confessed (Gen 23:4) that they were strangers and sojourners on the earth. For they who say such things (or, speak after this fashion) plainly show that they are yet seeking for a home.[69]
And, if indeed they were remembering that one from which they came out, they might perchance have had opportunity to return [thither]. But now, they reach after a better [home, or city] that is [to say] a heavenly: wherefore, God is not ashamed[70] of them, to be called their God; for He hath prepared for them a "city."
Faith was the secret spring of their strength. Faith supported them in all their sojournings. Faith comforted them in all their sorrows. They believed the report which they had heard from God. They believed the promises He had made to them, and though they all died, they died in this faith, and their faith will be amply justified.
They could not see that city, except by the eye of faith. They did thus see it, "afar off." And, in all their sojournings they "walked by faith."
These are the general reflections interposed here (Heb 11:13-16) in connection with the sojourning of Abraham.
We sometimes hear it said that, Israel was an earthly people, and the church is a heavenly people. But this is not all, or even half, the truth.
There were always two parties in Israel, as there are in the so-called "church" today.
All through the history of the nation there were those who "walked by sight," and those who "walked by faith:" those who believed God and followed Him wholly, and those who did not.
These two may have been symbolically indicated in the two descriptions used by God when he compared them to 1. "the sand which is upon the sea-shore," which is innumerable;
2. "the stars of the sky," in multitude.
Abraham’s seed is compared to "sand" in Gen 13:16; Gen 28:14; Gen 32:12; and to "stars" in Gen 15:5; Gen 26:3-4. Exo 32:13. But in Heb 11:12, both are mentioned together, because here, the difference between them is brought out in connection with faith.
These two parties in the nation are usually taken as symbolizing Israel and the Church. But there is much beyond this crude conclusion, and rough and ready reckoning. There is no need to do this violence to the Old Testament Text by introducing the Church, or the Mystery, the secret which has been "hid in God" from the foundation of the world.
These two parties existed in Israel as a nation throughout all its history.
Those who were like the "sand" and "dust" of the earth walked by sight, with their eyes fixed on the earth; and did not believe God as to what He had prepared to be enjoyed in eternal life. They found their portion on earth, and were satisfied with earthly things. But those who were like the "stars" were "partakers of a heavenly calling" (Heb 3:1). They believed God—and manifested "the obedience of faith." The general idea is that there is little or nothing in the Old Testament about a future life; and arguments are brought against the Word of God on this account. But this mistake has arisen from not understanding that the word "life" is used very frequently in the sense of eternal life—life to be enjoyed in resurrection.
We meet with it at the very outset of Israel’s national life, even at Sinai, where Jehovah said: "Ye shall therefore keep My statutes and my judgments: which if a man do, he shall LIVE in them" (Lev 18:5).
What does this word "live in (or, by; or, through) them," mean? The spiritual authorities of the Second Temple interpreted the phrase to mean "eternal life" by faith, as contrasted with "eternal life" by works. Solomon Jarchi, one of the most eminent of Jewish Scholars in the Eleventh Century A.D., interpreted the verse to mean "shall live by them to life eternal," and he takes this verb "to live" in the same sense in other passages. Compare Luk 10:28; Neh 9:29; Eze 20:11, Eze 20:13, Eze 20:21; Isa 26:19; Isa 38:16; Isa 55:3; Eze 18:19; Eze 33:19; Eze 37:3; Eze 37:5-6; Eze 37:14; Hos 6:2; Amo 5:4; Hab 2:4; also Gal 3:12; Rom 1:17; Heb 10:38, etc.[71] In fact, so far from eternal life in resurrection not being revealed, the Old Testament is full of it, from beginning to end. "The just shall live by faith." Where? How? When? If this were to be only here, on earth, in earthly life, every one lived, whether he believed God or not. There surely must be more in the word than this: even the same as in Rev 20:5, when, having spoken of resurrection it is added "the rest of the dead lived not until the thousand years were finished" (R.V.). With this agree the words of Christ "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live" (John 11:24). How? When? Where? except in resurrection?
Those who believed God walked "by faith," and were accounted righteous. It is in connection with Abraham’s believing God with reference to his seed being like the stars of heaven, that righteousness was imputed to him (compare Gen 15:6 with Gen 15:5).
Those who were thus accounted righteous were so accounted on the principle of "faith"; and these had the hope of eternal life. This life came not from the works of the law, but by the obedience of faith. Hence it was that they were "partakers of a heavenly calling."
Observe that it does not say "heaven," or "in heaven," but a country and city which are "heavenly." When that "city" is seen by John "coming down" (Rev 21:9-27), it comes "from heaven" and is therefore "heavenly" in its origin, heavenly in its foundation, heavenly in its builder and maker, heavenly in its character, and heavenly "in its glory." Moreover, it comes down from heaven, and cannot be enjoyed in heaven or until it shall have come down from heaven. The closing chapters of Ezekiel show how the changes in that land of the promise will indeed make it heavenly, yea, heaven upon earth; when the Temple shall be rebuilt, and "the Holy Oblation set apart," and all the heavenly glories displayed by Him who shall then "sit upon the throne of His glory," and "shall reign over the house of Jacob for ever" (Luk 1:32-33).
It will indeed be "a better country."
It was thus, that the "sojourning" of Abraham was "by faith." By faith he left Ur, the city of the Chaldees; he died according to this faith; and in the blessed hope of that heavenly Jerusalem, which one day will come down from heaven and fulfill all the promises of God.
There is no need therefore to rob Israel of this "heavenly calling" by appropriating it to the Church of God.
Heb 11:13-16 is perfectly clear on this point.
If we recognize these distinct spheres of blessing other things will fall into their proper place.
(1) Israel on earth will enjoy the earthly blessings.
(2) "The partakers of a heavenly calling" will embrace those referred to in Heb 3:1, and Heb 11:1-40, all of whom "died in faith" and were strangers and pilgrims on the earth, and who looked for the heavenly city which God hath prepared for them.
There are the same two corresponding divisions or parties among believers today: one may be likened to the "dust" and the "sand," and the other to the "stars of heaven." As the term "Israel" embraced the whole nation and included both parties, so the term "Believers" or "Christians" embraces two corresponding parties today.
(1) There is the party whose members correspond with those of Israel who walked by faith. They look for a kingdom, and their one and only hope is to "go to heaven when they die." They see and know nothing beyond that. To some of them the church is the kingdom, and the kingdom is the church, and they pray for the extension of the kingdom. To others the kingdom is yet future, so they pray for it to come; while there are some who are laboring to realize it on earth now.
(2) But there is another party among believers today: even those who get beyond the "heavenly calling" and believe God as to what He has revealed for our faith, and who go on "from faith to faith."
We, and our readers we trust, belong to this second party (answering to the second or higher party in Israel). We not only believe the Gospel of the Grace of God as it is revealed in the earlier Epistles (I and II Thessalonians, Corinthians, Galatians and Romans) but we go on from this faith to faith in what is revealed in the later, or Prison Epistles (Ephesians, Philippians and Colossians). In other words we believe and embrace "THE GOSPEL OF THE GLORY" as well as the Gospel of Grace; and are waiting to be called up on high and "received up in glory," not needing death and resurrection, but looking for an ever-imminent call, translation, and change.
Before the revelation of the Mystery, and while it was "hid in God," no one could believe it, for no one had "heard" anything about it. It had not yet been "made known for the obedience of faith." The "heavenly" portion of the kingdom had been made known. The good news as to "the kingdom of God," with its blessed promise of a "first resurrection" had been "heard"; but the circle of Divine truth had not been made known and could not be "fully preached" (Col 1:25, margin) till the Mystery, or Secret, had been revealed. The Word of God had been heard by all; but, not all who heard, had believed (Rom 10:16-18).
Thus it was with Israel: and it is the same today.
Those who did believe then, and who believe today, were, and are, alike, "partakers of a heavenly calling." Those in Israel did not receive the promises on earth, but they will do in heaven, for which they looked. It is the same with their fellow "partakers" today. They do not receive the promises here and now; but they look forward to doing so; and, like them, they "die in faith." But, there is a "better thing" in store for both. They will not be made perfect apart from these (Heb 11:39-40). Both alike will share in resurrection, for that is what being "perfected" means. The Lord used this word of His own resurrection in Luk 13:32 ("the third day I shall be perfected"). This is what it means in Heb 12:23 ("the spirits of just men who have been perfected" i.e., reunited with their bodies in resurrection life). But there is a still "better thing" reserved for those who believe God as to what He has since "made known for the obedience of faith." And there are the two parties among believers today, as there were in Israel of old. The difference, then, consisted in believing, or not believing, what God had revealed for the obedience of faith: and the same difference exists in respect to what is revealed in the New Testament Scriptures to day; and in the "prophetic writings" therein referred to.
If all else is "according to faith," surely the measure of our blessing will be.
Abraham’s sojourning, and the sojourning of "all these" was by faith. They believed what they had heard of what God had "prepared and foreseen" for them; and that belief influenced their life on earth. The great question for us now, is, Do we believe God as to what he tells us He has foreseen and "prepared" for us, and has revealed for our faith in Ephesians, Philippians, and Colossians? If we do, it will influence the whole of our life in a corresponding manner. We shall be recognized as though we were "dwelling in tents," and all that that implies.
We shall believe, and therefore "reckon," that we died with Christ, and that therefore, though we live in Him (Col 3:3), we shall act as though we are dead as regards the "Law" (Rom 7:4; Rom 7:6 marg., Gal 2:19), dead as regards the "world" (Gal 6:14), dead as regards all forms of false religion (Col 2:20), dead as regards "sin" (Rom 6:2; Rom 6:8; Rom 6:11), and dead as regards "self" (Gal 2:20. 2Co 5:15).
If this be a reality in the reckoning of our faith, we shall be persuaded of, and embrace and stretch out towards our goal, i.e., the calling on high (Php 3:14), just as Abraham, and those of his seed who were like "the stars of heaven" looked for what God had "foreseen" and "prepared" for them.
We shall "confess that we are strangers and pilgrims on the earth" in a greater, and more real, and intensified way than they did.
If a home in that city produced their heavenly walk, what will not our heavenly citizenship do for us and our walk?
If we believe and reckon and recognize our home[72] as already existing[73] in heaven itself where Christ is exalted as head over all, we shall surely be constantly looking for the Savior, the Lord Jesus Christ, to come from thence to change these bodies of our humiliation and make them like His own body of Glory according to the power wherewith He is able to subdue all things to Himself (Php 3:20-21).