Two reasons are given for this renunciation; one in Heb. 11: and the other in Gen. 15:

The first is that the Lord revealed to Abraham the glory of the heavenly city: "For he

looked for a city . . . . . they desire a better country, that is an heavenly . . . . . He hath

prepared for them a city" (Heb. 11: 10-16). This was something more than the inheritance

originally promised. It became, to Abraham, what the prize of the out-resurrection

becomes to the members of the One Body, which is also vitally associated with a

heavenly citizenship (Phil. 3: 14-20). Abraham was well content to wait, to let his

moderation be known to all men, to live as a pilgrim and a stranger in the land of his

inheritance that he might reach out unto the prize made known to him.

Would it not be a steadying thought if members of the One Body realized that this

present life is a blessed opportunity of suffering and enduring with and for Christ, "if by

any means" a larger share in the glorious ministry soon to be set up may be entered upon?

When you are tempted to ask, "What is the purpose for which I am here?" do not omit

the possibility of qualifying for the highest of all service, that which is associated with the

prize of our high calling. Those who see in Phil. 3: nothing more than a spiritual

attainment in this life, differ essentially from our interpretation; the prize will never be

attained apart from real conformity to the death of Christ; to such the literal and special

resurrection will come as a very blessed event.

The second reason why Abraham was not, in his own lifetime, to inherit the land of

promise was revealed to him as recorded in Gen. 15: 16: "The iniquity of the Amorites

is not yet full." Abraham knew that he would die (though the Lord blessedly adds, "in

peace"), and be buried in a good old age. He knew that his seed would go into bondage,

and that they could not enter their inheritance for at least another 400 years.  By

consulting Deut. 2: 12-37 we see the beginning of the movement that ended in

the possession of part, at least, of the land of promise. For us, the Amorite living

in Canaan is but a type of the principalities and powers, the spiritual wickednesses

that are in heavenly places, that still retain a hold upon their forfeited place. The

iniquity of these spiritual Amorites is not yet full, and so we too must patiently await

the day of redemption, which shall deliver us from a bondage worse than that of Egypt

(Rom. 8: 19-25).

Had Abraham walked seven times round the walls of Jericho, the walls would not

have fallen down flat; he would simply have exposed himself to ridicule, and the name

of God to blasphemy. In Gen. 14: 13 we find Abraham at peace with the Amorite, and

his only battle for the rescue of his nephew Lot. When Joshua entered the land, however,

nothing less than the utter destruction of the Amorite was required. Abraham was

blessed by Melchisedec, king of Salem, when he returned from the slaughter of the four

kings that had attacked Sodom. Joshua numbered among his enemies Adonizedec, king

of Jerusalem, who, joined by four other kings, was put to death. No miracle is recorded

when Abraham rescued Lot, but a stupendous miracle, a veritable "sign in heaven" is

recorded in Josh. 10: 1-14. It was enough that Abraham delivered Lot from the hand of

the enemy; but Joshua bade the captains of Israel come and put their feet upon the necks

of the captive Canaanite kings.