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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, “ and maker,” are rendered by Calvin, “ builder and maker.” The terms seem reversed. The first word means the maker or worker; and the second, the master-builder or planner. Beza’ version is, “ 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, — “ maker and planner is God;” he not only made it, but also planned and contrived it. — Ed.