But now they desire a better country, that is, an heavenly - That is, at the time referred to when they confessed that they were strangers and sojourners, they showed that they sought a better country than the one which they had left. They lived as if they had no expectation of a permanent residence on earth, and were looking to another world. The argument of the apostle here appears to be based upon what is apparent from the whole history, that they had a confident belief that the land of Canaan would be given to "their posterity," but as for "themselves" they had no expectation of permanently dwelling there, but looked to a home in the heavenly country. Hence, they formed no plans for conquest; they laid claim to no title in the soil; they made no purchases of farms for cultivation; they lived and died without owning any land except enough to bury their dead. All this appears as if they looked for a final home in a "better country, even a heavenly."

Wherefore God is not ashamed to be called their God - Since they had such an elevated aim, he was willing to speak of himself as their God and Friend. They acted as became his friends, and he was not ashamed of the relation which he sustained to them. The language to which the apostle evidently refers here is what is found in Exodus 3:6, "I am the God of Abraham, the God of Isaac, and the God of Jacob." We are not to suppose that God is ever "ashamed" of anything that he does. The meaning here is, that they had acted in such a manner that it was fit that he should show toward them the character of a Benefactor, Protector, and Friend.

For he hath prepared for them a city - Such as they had expected - a heavenly residence; Hebrews 11:10. There is evidently here a reference to heaven, represented as a city - the new Jerusalem - prepared for his people by God himself; compare the notes on Matthew 25:34. Thus, they obtained what they had looked for by faith. The wandering and unsettled patriarchs to whom the promise was made, and who showed all their lives that they regarded themselves as strangers and pilgrims, were admitted to the home of permanent rest, and their posterity was ultimately admitted to the possession of the promised land. Nothing could more certainly demonstrate that the patriarchs believed in a future state than this passage. They did not expect a permanent home on earth. They made no efforts to enter into the possession of the promised land themselves. They quietly and calmly waited for the time when God would give it to their posterity, and in the meantime for themselves they looked forward to their permanent home in the heavens.

Even in this early period of the world, therefore, there was the confident expectation of the future state; compare the notes on Matthew 22:32. We may remark, that the life of the patriarchs was, in all essential respects, such as we should lead. They looked forward to heaven; they sought no permanent possessions here; they regarded themselves as strangers and pilgrims on the earth. So should we be. In our more fixed and settled habits of life; in our quiet homes; in our residence in the land in which we were born, and in the society of old and tried friends, we should yet regard ourselves as "strangers and sojourners." We have here no fixed abode. The houses in which we dwell will soon be occupied by others; the paths in which we go will soon be trod by the feet of others; the fields which we cultivate will soon be plowed and sown and reaped by others. Others will read the books which we read; sit down at the tables where we sit; lie on the beds where we repose; occupy the chambers where we shall die, and from whence we shall be removed to our graves. If we have any permanent home, it is in heaven; and that we have, the faithful lives of the patriarchs teach us, and the unerring word of God everywhere assures us.

But now they desire a better - They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; Acts 7:5. Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith.

But now they desire a better country,.... Which is not to be understood of the then present time, in which the apostle wrote; for the patriarchs, of whom he speaks, were not then on earth, nor in any third place between heaven and earth; they were then in heaven; and though there are indeed in heaven desires after perfect happiness, in soul and body; yet this intends the desires of these saints when on earth, and which are common to all believers in the present state of things; who, as the patriarchs desired a better country than Chaldea, or even Canaan itself, so they desire a better country than this world; and such is heaven: it is on high; here are no noxious and pestilential vapours, no mists or fogs beclouding, no storms and tempests, but it is full of light and glory; having the delightful breezes of divine love, and the comfortable gales of the blessed Spirit; here is no heat of persecution, nor coldness, nor chills of affection; here is plenty of most delicious fruits, no hunger nor thirst; and here are riches, which are solid, satisfying, durable, safe and sure: many are the liberties and privileges here enjoyed; here is a freedom from a body subject to diseases and death, from a body of sin and death, from Satan's temptations, from all doubts, fears, and unbelief, and from all sorrows and afflictions; the inhabitants of it are the spirits of just men made perfect, angels, God, Father, Son, and Spirit, and Christ in human nature; upon all which accounts it is abundantly the better country, and as it is explained,

that is, an heavenly; an inheritance in heaven, an house eternal in the heavens, the kingdom of heaven; and it is no wonder that it should be desired by such who know it, and the nature of it: the word denotes a vehement desire; and it is such, that the saints desire to depart from this world, and go unto it; which shows that they are weaned from this, and have seen something glorious in another. Remarkable is the saying of Anaxagoras (u) who, when one said to him, hast thou no regard to thy country? answered, I have, and that the greatest, pointing with his fingers towards heaven; and, says Philo the Jew (w), the soul of every wise man has heaven for his country, and the earth as a strange place:

wherefore God is not ashamed to be called their God; their covenant God and Father; See Gill on Hebrews 8:10, even though he is the God of the whole earth;

for he hath prepared for them a city; in his council and covenant, and by his Son; See Gill on Hebrews 11:10. This proves that he is not ashamed of the relation he stands in to them, since he has made a provision for them to dwell with him to all eternity.

(u) Laert. in Vit. Anaxag. p. 92. (w) De Agricultura, p. 196. Vid. ib. de Confus. Ling. p. 331.

Now they desire (νΰν ὀρέγονται)

Νῦν now is logical: as the case now stands. For ὀρέγονται desire, see on 1 Timothy 3:1.

Is not ashamed (οὐκ ἐπαισχύνεται)

Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28, Mark 8:38; Romans 1:16; 2 Timothy 1:8, 2 Timothy 1:16.

To be called their God (Θεὸς ἐπικαλεῖσθαι αὐτῶν)

Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5, Acts 10:18, Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6.

For he hath prepared for them a city (ἡτοίμασιν γὰρ αὐτοῖς πόλιν)

Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19.

But now 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.

11:16 But now they desire a better country, that is, an heavenly. They desired a country better than Chaldea, better even than Canaan. They had a faith which looked for a heavenly country.

11:16 But they desire a better country, that is, an heavenly - This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven. Therefore God is not ashamed to be called their God: seeing he hath prepared for them a city - Worthy of God to give.

16. Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer].

now-as the case is.

is not ashamed-Greek, "Is not ashamed of them." Not merely once did God call himself their God, but He is NOW not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Christ's presence (Lu 20:37, 38). He who is Lord and Maker of heaven and earth, and all things therein, when asked, What is Thy name? said, omitting all His other titles, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" [Theodoret]. Not only is He not ashamed, but glories in the name and relation to His people. The "wherefore" does not mean that God's good pleasure is the meritorious, but the gracious, consequence of their obedience (that obedience being the result of His Spirit's work in them in the first instance). He first so "called" Himself, then they so called Him.

for-proof of His being "their God," namely, "He hath prepared (in His eternal counsels, Mt 20:23; 25:34, and by the progressive acts of redemption, Joh 14:2) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed (Heb 11:14, 16).

a city-on its garniture by God (compare Re 21:10-27).

11:8-19 We are often called to leave worldly connexions, interests, and 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 things promised. Faith can lay hold of blessings at a great distance; can make them present; can love them and rejoice in them, though strangers; as saints, whose home is heaven; as pilgrims, travelling toward their home. By faith, they overcome the terrors of death, and bid a cheerful farewell to this world, and to all the comforts and crosses of it. And those once truly and savingly called out of a sinful state, have no mind to return into it. All true believers desire the heavenly inheritance; and the stronger faith is, the more fervent those desires will be. Notwithstanding their meanness by nature, their vileness by 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, nor 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 and reproach to their God. The greatest trial and act of faith upon record is, Abraham's offering up Isaac, Ge 22:2. There, every word shows a 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 our comforts is, to give them up to God; he will then again give them as 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 was called for, fully believing that the Lord would make up all our losses, and even bless us by the most afflicting dispensations?