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a pilgrim and a stranger, walking by faith, because "He looked for a city which hath THE foundations (i.e. the city of
Revelation 21), whose builder and maker is God" (Heb. 11:9-10). This voluntary and overcoming aspect of
Abraham's faith is expanded in the twelfth chapter of Hebrews, a study of which will throw light upon the peculiar
constitution of the company called "The Bride".
We shall discover that the teaching of Hebrews revolves around the exhortation "Let us go on unto perfection",
with the alternative of drawing back "unto perdition or waste". The heavenly "city" which Abraham had in view
was something over and above the inheritance of the "land", an inheritance he could neither win nor lose, but the
heavenly "city" when seen in the light of the inspired type, Esau, and its relation to his attitude to the "birthright"
and its resultant forfeiture, ranges the bridal calling with the "Prize" rather than with "Hope". All Israel shall be
saved. That is basic, it is the "Hope of Israel" entertained by the "twelve tribes" (Acts 26:6,7). Some out of Israel
will go on unto perfection, this is something super-added, it is in the nature of a prize, and could be missed. Let us
turn to Hebrews 11 and see how this city comes into the record.
Hebrews 11:9-16
A 9-.
By faith. Sojourn in land of promise.
B -9.
Tent dwellers.
C 10.
FOR he looked for a city.
(SARAH and resurrection).
A 13-.
In faith. Died, not receive promises.
B -13.
Strangers and pilgrims.
C 14-16.
FOR they seek a country.
Abraham, even though he had entered the land of promise, and knew that it was his by the gift of God, did not
"settle down", he voluntarily and of purpose remained a "tent" dweller, and those of like faith with himself
confessed that they were "strangers and pilgrims".
Tent and City
The outward symbol of the pilgrim is the tent or tabernacle. Before this epistle closes the apostle presses this
fact upon the Hebrews in the very solemn terms:
"Wherefore Jesus also ... suffered without the gate. Let us go forth therefore unto Him without the camp,
bearing His reproach. For here have we no continuing city, but we SEEK ONE TO COME" (Heb. 13:12-14).
This dwelling in tents was no accident. It amounted to a confession.
"These CONFESSED that they were strangers and pilgrims on the earth" (Heb. 11:13).
"They that say such things DECLARE PLAINLY that they seek a country" (Heb. 11:14).
Merely to become strangers and pilgrims may indicate nothing further than that we are unsociable Ishmaels;
these that we are considering exhibited the positive side of the matter also, "they sought" something too.
What the epistle to the Hebrews is to the period before Acts 28, the epistle to the Philippians is to the church of
the Mystery. The Hebrews were exhorted concerning the "things that accompany salvation" (Heb. 6:9), as the
Philippians were urged to work out their own salvation (Phil. 2:12); and just as the Philippians were assured that it
was God Who worked in them "both to will and to do of His good pleasure" (Phil. 2:13), even so the Hebrews were
assured that it was the God of peace, Who worked in the believer that which was "well pleasing in His sight" (Heb.
13:21). Paul was confident that God would "perfect" that good thing He had begun in the Philippians (1:6) as in the
Hebrews (13:21). Just as the Philippians were exhorted to press toward the mark (3:14) so were the Hebrews
exhorted to run the race (12:1-3); and in both epistles a "citizenship" in heaven provides a strong incentive (Phil.
3:20; Heb. 11:10).  In Philippians, attainment of the Prize of the high calling is associated with the
"out-resurrection" (Phil. 3:11) with its fellowship of suffering. In Hebrews, we have a "better resurrection" (Heb.
11:35) and fellowship in suffering. The callings are NOT the same, the prize before each company DIFFERS, but the