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and the writer seems to regard his end as the promised land in which he himself is ideally ( e[rcetai not poreuvetai ).

Heb. 11:9, 10. (ii) The Faith of patience. The Faith of self-surrender was submitted to a longer proof. When Abraham reached the land which was to be his, he occupied it only as a sojourner. He had to learn that the promise of God would not be fulfilled by any material possession.

Heb. 11:9. pivstei parwv/khsen eij" ...] By faith he entered as a sojourner ( peregrinatus est Hier.) into the land of promise ...For parwv/k. eij" compare Acts 12:19; and for parwv/khsen see Luke 24:18; compare Acts 7:6, 29
(
pavroiko" ); 13:17 ( paroikiva ); Eph. 2:19 ( pavroiko" ); 1 Pet. 2:11 ( pavroiko" ); 1:17 ( paroikiva ). The word is common in the LXX. e.g., Gen. 21:23; 23:4.

The phrase gh' th'" ejpaggeliva" (Vulg. terra repromissionum ) occurs here only in the N. T. There is no corresponding Hebrew phrase in the O. T., nor is there any exact parallel. It describes the land which was attached to the promises; to which they pointed; which was assured to Abraham by God. Comp. Gen. 12:7; 13:15 & c. For the use of ejpaggeliva" compare Eph. 1:13. And for ajllotrivan see Acts 7:6; Gen. 15:13 (LXX. oujk ijdiva/ ); comp. Matt. 17:25 f.
ejn sk. katoikhvsa" ... th'" aujth'" ] Abraham dwelt throughout the time of his sojourn ( katoikhvsa" ) in tents, so declaring that that which was to be permanent was not yet attained. And Isaac and Jacob, who shared his hope, shewed the same patience of faith. The premature settlement of Lot and its disastrous issue point the lesson of Abraham's discipline.

The paradox in ejn skhnai'" katoikhvsa" is to be noticed. On the contrast of katoikei'n and paroikei'n see Philo de agric. § 14 (i. p. 310 M.); de conf. ling. § 17 (i. p. 416 M.); quis rer. div. haer. § 54 (i. p. 511 M.).

Isaac and Jacob are specially mentioned because these three, Abraham, Isaac, and Jacob, cover the whole period of disciplinary sojourning in Canaan; and to these three the foundation promise was repeated (Gen. 12:2 f.; 26:3 ff.; 28:13 f.; comp. Ex. 6:3, 8). For sunklhr. th'" ejpagg. , compare Heb. 6:12, 17.

Biesenthal quotes a striking passage from Sanh. f. iii. a in which the patient faith of the patriarchs is illustrated by the fact that while they were heirs of the land they bore without complaint the trial of gaining with difficulty what they needed there for the simplest wants (Gen. 23:4 ff.; 26:17 ff.; 33:19).

Heb. 11:10. The ground of this patient waiting was the growing sense of the greatness of the divine purpose. Abraham felt, under the teaching of his pilgrim life, that no earthly resting-place could satisfy the wants and the powers of which he was conscious. He looked beyond the first fulfilment of the promise which was only a step in the accomplishment of the purpose of God.


ejxedevceto ga;r ... oJ qeov" ] for he looked for the city that hath the foundations ... For ejxedevceto compare Heb. 10:13; James 5:7; and ajpekdevcomai Heb. 9:28 note. The object of his desire was social and not personal only. ‘He looked for the city that hath the foundations’—the divine ideal of which every earthly institution is but a transitory image. The visible Jerusalem, the visible Temple, were farther from this spiritual archetype than the tents of the patriarch and the Tabernacle of the wilderness. They were in


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