Such is the broad outline, making 10:19-12:25 one large section. This will be useful as we proceed, but for the

time being we are more concerned about the relation of the subject-matter with Hebrews 11, viz., `faith' and the

`better thing'.

We accordingly amplify the member D 10:32 to 11:40, setting it out as follows:

A 10:32-39.

The better substance in heaven.

B 11:1-12.

Faith Abel's offering and others.

The better and heavenly country.

Faith Abraham's offering and others.

The better resurrection.

Faith Unnamed believers and their sufferings.

The better thing foreseen.

The section (10:19 to 12:25) begins with exhortations in view of what Christ has done, `Let us draw near', `Let

us hold fast'. It ends with fuller exhortations in view of what Christ has done, `Let us lay aside', `Let us run'.

Christ's sufferings and death have, in the first case, consecrated for us a way into the holiest, and in the second set us

an example for the race and the crown. In the first He is seen as Expiator, in the second as Exemplar. He is first

Priest, then Perfecter.

The remainder of the structure is an alternation between faith and the better thing. There are four descriptions of

this better thing which we must consider:

The better and enduring SUBSTANCE in heaven.

The better and heavenly COUNTRY.

The better RESURRECTION.

The better THING provided.

It is evident from the context of the first passage that the better substance is something in the nature of a reward.

This is implied in the list of sufferings given in Hebrews 10:32-34, and expressly stated in the sequel: `Cast not

away therefore your confidence, which hath great recompense of reward' (10:35), a feature that is repeated in 11:26,

and in a similar context.

The second passage sets before us something which the patriarchs had in view that enabled them to be content to

become strangers and pilgrims on the earth: `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). This city is the `city of the

living God, the heavenly Jerusalem', of Hebrews 12:22, closely associated with the spirits of just men made perfect,

and the portion, not of sons merely, but of the firstborn, which we shall see as we read this chapter.

There is nothing said in the Old Testament about this heavenly country and city so far as Abraham, Isaac and

Jacob are concerned, yet they had it in view, and when Scripture says: `These all died in faith, not having received

the promises, but having seen them afar off ... and embraced them' (11:13); it is but saying what in other language is

expressed in the two remaining occurrences, namely, resurrection and future entry. `These all died in faith', implies

resurrection. `Having seen them afar off' implies `having foreseen some better thing'.

The better resurrection is something distinct. Because of it and its excellence some endured torture and refused

deliverance. Now it was the hope of the whole twelve tribes that there should be a resurrection (Acts 26:7,8) quite

apart from torture or endurance, quite apart from `giving up' and acting like Abraham or Moses. We are here facing

a parallel with the `out-resurrection' of Philippians 3, which is not the hope but the prize of our high calling, and

closely involved with `perfecting', `perdition' and the heavenly citizenship of Philippians 3:12,19 and 20;

`destruction' being the same word as `perdition' in Hebrews 10:39, and `conversation' being literally `citizenship'.

The long waiting, the far-off promises, the dying without receiving, are all explained by the fact that God had

planned that all these overcomers should enter their reward together. Abel and Noah, Abraham and Moses, the

suffering saints of the apostle's day, and the last one to endure under the economy of grace pertaining to the