Hebrews 11:39-40

The Family of Faith

(Hebrews 11:39, Hebrews 11:40)

"And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"

"Having obtained a good report through faith." Because of their trusting in Christ alone for salvation, and because of their walking in subjection to His revealed will, they received approbation. There is probably a threefold reference in the words now before us. First, unto God’s own testimony which He bore to them: this is found in His Word, where their names receive honorable mention, and where the fruits of their faith are imperishably preserved. Second, to the Spirit’s bearing witness with their spirit that they were the children of God (Romans 8:16), the rejoicing which they had from the testimony of a good conscience (2 Corinthians 1:12): this in blessed contrast from the world’s estimate of them, who regarded and treated them as the off-scouring of all things. Third, to the esteem in which they were held by the Church, their fellow-saints testifying to the un-worldliness of their lives: this shows our faith should be evidenced by such good works that it is justified before men.

"Received not the promise." The singular number here implies some pre-eminent excellent thing promised, and this is Jesus Christ, the Divine Savior. He is said to be given according to "the promise" (Acts 13:23). God’s "promise" was declared to be fulfilled when He brought Christ forth (Acts 13:32; Acts 13:33). In Acts 2:39 and 26:6 Christ is set forth under this term "promise." Christ Himself is the prime promise, not only because He was the substance of the first promise given after the fall (Genesis 3:15), but also because He is the complement or accomplishment of all the promises (2 Corinthians 1:20). The great promise of God to send His Son, born of a woman, to save His people from their sins, was the Object of Faith of the Church throughout all the generations of the O.T. era. Therein we may discern the rich grace of God in providing for the spiritual needs of His saints from earliest times.

"Received not the promise." As several times before in this epistle, "promise" is here used metonymically for the thing promised, and this it is which explains the "received not." As Owen expressed it, "The promise as a faithful engagement pledge of future good, they received, but the good thing itself was not in their days exhibited." They did not live to see historically accomplished that which their faith specifically embraced. As the Lord Jesus declared to His disciples, "Many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them" (Matthew 13:17). Herein we behold the strength and perseverance of faith, that they continued to look, unwaveringly, for so many centuries for Him that should come, and came not in their lifetime.

"God having provided some better thing for us." The verb here looks back to the eternal counsels of Divine grace, to the Everlasting Covenant; it is a word which denotes God’s determination, designation and appointment of Christ to be the propitiatory sacrifice, and the exact season for His advent. "When the fullness of time was come (the season ordained by Heaven), God sent forth His Son" (Galatians 4:4). Thus it should be clear that the contrast which is pointed in the sentence before us, is that between "the promise" given and "the promise" performed. It is at that point, and no other, we find the essential difference between the faith of the O.T. saints and the faith of the N.T. saints: the one looked forward to a Savior that was to come, the other looks back to a Savior who has come.

It seems strange that what is really so obvious and simple should have been regarded by many as obscure and difficult. In His "Great Cloud of Witnesses" E. W. Bullinger began comments on this passage by saying, "These verses must be among those to which Peter referred when he said, speaking of Paul’s epistles, there are ‘some things hard to be understood.’ For they confessedly present no small difficulty." But what is there here which is "hard to be understood"? The very epistle in which this verse occurs supplies a sure key to its correct interpretation. As we have said above, the great theme of it is, The immeasurable superiority of Christianity over Judaism, and those of our readers who have followed us through this series of expositions, will recall how many illustrations of this have been before us. Another one is present in 11:39, 40: "they received not the (fulfillment of) the promise," we have—"God having provided some better thing for us": cf. Hebrews 7:19; Hebrews 7:22; Hebrews 8:6; Hebrews 9:23; Hebrews 10:34 for the word "better."

It is really pathetic and deplorable to see what most of the moderns make of our present verse. In their anxiety to magnify the contrast between the Mosaic and Christian economies, and in their ignorance of much of the contents of the O.T. scriptures, they have seized upon these words "God having provided some better thing for us" to bolster up one of their chief errors, and have read into them that which any one having even a superficial acquaintance with the Psalms and Prophets should have no difficulty in perceiving to be utterly untenable. Some have said that the "better thing" which we Christians have is eternal life, others that it is regeneration and the indwelling of the Spirit, others that it is membership in the Body of Christ with the heavenly calling that entails—denying that these blessings were enjoyed by any of the O.T. saints. Such is a fair sample of the rubbish which is now to be found in most of the "ministry," oral and written, of this degenerate age.

In their crude and arbitrary attempts to rightly divide the word of truth, those calling themselves "dispensationalists" have wrongly divided the family of God. The entire Election of Grace have God for their Father, Christ for their Savior, the Holy Spirit for their Comforter. All who are saved, from the beginning to the end of earth’s history, are the objects of God’s everlasting love, share alike in the benefits of Christ’s atonement, and are begotten by the Spirit unto the same inheritance. God communicated to Abel the same kind of faith as He does to His children today. Abraham was justified in precisely the same manner as Christians are now (Romans 4:2). Moses bore the "reproach of Christ," and had respect unto the identical "recompense of the reward" (Hebrews 11:26) as is set before us. David was as truly a stranger and pilgrim on earth as we are (Psalms 119:19), and looked unto the same eternal pleasures at God’s right hand as we do (Psalms 16:11; Psalms 23:6).

The worst mistakes made by the "dispensationalists" grow out of their failures at the following points: first, to see the organic union between the Mosaic and Christian economies; second, to perceive that the "old covenant" and the "new covenant" were but two different administrations under which the blessings of the "everlasting covenant" are imparted; third, to distinguish between the spiritual remnant and the nation itself. The relation between the patriarchal and the Mosaic dispensations and this Christian era may be stated thus: they stood to each other, partly as the beginning does to the end, and partly as the shell does to the kernel. The former were preparatory, the latter is the full development—first the blade (in the patriarchal dispensation), then the ear (the Mosaic), and now the full corn in the ear, in this Christian era. In the former we have the type and shadow; in the latter, the antitype and substance. Christianity is but the full development of what existed in former ages, or a grander exemplification of the truths and principles which were then revealed.

The distinction between the regenerated remnant and the unregenerate nation during O.T. times, is as real and radical as that which now exists between real Christians and the multitude of empty professors with which Christendom abounds; yea, one is the type of the other. Just as empty professors now possess a "form of godliness" but are destitute of its "power," so the great bulk of the lineal descendants of Abraham were occupied only with the externals of Judaism—witness the scribes and Pharisees of Christ’s day; and just as the lifeless religionists of our time are taken up with the "letter" of the Word and have no experimental acquaintance with its spiritual realities, so the un-quickened Israelites of old were engaged with the outward shell of their ritual, but never penetrated to its kernel. There was an election within an election, a remnant who were Jews "inwardly" (Romans 2:29), among the great company surrounding them who were Jews only in name, outwardly.

The spiritual portion of that O. T. remnant of God’s saints was identically the same as that of the Christian’s now. They were the recipients of the free gift of grace in Christ (Genesis 6:8) as we are. They possessed eternal life (Psalms 133:3) as truly as we do. They rejoiced in the knowledge of sins forgiven (Psalms 32:1; Psalms 32:2) as heartily as we do. They were as really instructed by the Spirit (Nehemiah 9:20) as we are. Nor were they left in total ignorance of the glorious future awaiting them: "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country" (verses 13, 14). The word for "Country" there is not the ordinary one "chora," but "patris," which signifies Homeland, or Fatherland—such a "country" as one’s father dwells in.

The question, then, returns upon us: Seeing the O.T. saints enjoyed all the essential spiritual blessings of which Christians now partake, exactly what is the "better thing" which God "provides for us"? The answer is a superior administration of the Everlasting Covenant: Hebrews 13:20. In what particular respects? Chiefly in these. First, we now have a better view of Christ than the O.T. saints had: they saw Him, chiefly through types and promises, whereas we view Him in the accomplishment and fulfillment of them. Second, there is now a broader foundation for faith to rest upon: they looked for a Christ who was to come and who would put away their sins; we look at a Christ who has come and who has put away our sins. Third, they were as minors, under teachers and governors; whereas we are in the position, dispensationally, of those who have attained their majority: Galatians 4:1-7. Fourth, there is now a wider outpouring of God’s grace: it is no longer confined to an elect remnant in one nation, but reaches out to His favored people scattered among all nations.

"That they without us should not be made perfect." "The law (or Mosaic economy) made nothing perfect but the bringing in of a better hope did" (Hebrews 7:19). The "perfecting" of a thing consists in the well-finishing of it, and a full accomplishment of all things appertaining thereto. There is no doubt that the ultimate reference of our text is to the eternal glory of the whole Family of Faith in heaven; yet we believe it also includes the various degrees by which that perfection is attained, and the means thereunto. They are, First, the taking away of sin—which makes man most imperfect—and the clothing him with the robe of righteousness, in which he may appear perfect before God. These were secured by the life and death of Jesus Christ. In that, the O.T. saints were not "made perfect without us," for their sins and our sins were expiated by the same Sacrifice, and their persons and our persons are justified by the same Righteousness.

Second, the subduing of the power of indwelling sin, enabling those justified to walk in the paths of righteousness, which is through the enabling of the Spirit. In this too the O. T. saints were not (relatively) "made perfect without us," as is clear from Psalms 23:4; Psalms 51:11 etc. Third, the Spirit enabling those who are united to Christ to stand up against all assaults, and to persevere in a spiritual growth; in this also the O. T. saints were not "made perfect without us," as is evident by a comparison of Psalms 97:10 with 1 Peter 1:15. Fourth, the receiving of the soul to Glory when it leaves the body: this also was common to O.T. and N.T. saints alike—we are not unmindful of the carnal theory held by some who imagine that prior to the death of Christ, the souls of saints went only to some imaginary Paradise "in the heart of the earth"; but this is much too near akin to the subterranean limbus of Romanism to merit any refutation.

Fifth, the resurrection of the body. In this the whole Family of Faith shall share alike, and at the same time: "In Christ shall all be made alive; but every man in his own order: Christ the first-fruits, afterwards they that are Christ’s at His coming" (1 Corinthians 15:22; 1 Corinthians 15:23). And who are "Christ’s"? why, all that the Father gave to Him, all that He purchased with His blood. God’s Word knows nothing of His people being raised in sections, at intervals. Sixth, the re-union between the soul and body, which takes place at Christ’s appearing. In Hebrews 12:23 the O. T. saints are referred to as "the spirits of just men made perfect, but they are still "waiting for the adoption, to wit, the redemption of the body" (Romans 8:23). In this too all the redeemed shall share alike, being "caught up together to meet the Lord in the air" (1 Thessalonians 4:17).

Seventh, the entrance into eternal glory, when O. T. and N. T. saints alike shall, all together, be "forever with the Lord." Then shall be completely realized that ancient oracle concerning Shiloh "unto Him shall the gathering of the people be" (Genesis 49:10. Then shall be fulfilled that mystical word, "I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of heaven" (Matthew 8:11). As the Lord Jesus declared, "I lay down My life for the (O. T.) sheep; And other (N. T.) sheep I have which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one flock (Greek and R. V.), one Shepherd" (John 10:15; John 10:16). Then it shall be that Christ will "gather together in one the children of God that are scattered abroad" (John 11:52)—not only among all nations, but through all dispensations.

In all of these seven degrees mentioned above are the elect of God "made perfect"; in all of them shall the O. T. and N. T. saints share alike: all shall come "in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Ephesians 4:13). God deferred the resurrection and final glorification of the O. T. saints until the saints of this N.T. era should be called out and gathered into the one Body: "God has so arranged matters, that the complete accomplishment of the promise, both to the Old and New Testament believers, shall take place together; ‘they’ shall be made perfect, but not without ‘us’; we and they shall attain perfection together" (John Brown). Thus to "be made perfect" is here the equivalent of receiving (the full accomplishment of) the promise, or enjoying together the complete realization of the "better thing." Verses 39 and 40 are inseparably linked together, and the language used in the one serves to interpret that employed in the other, both being colored by the dominant theme of this epistle.

Thus our understanding of these two verses which have occasioned so much trouble to many of the commentators, is as follows. First, though the O. T. saints lived under an inferior administration of the Everlasting Covenant than we do, nevertheless, they "obtained a good report" and went to Heaven at death. Second, the "better thing" which God has provided for the N.T. saints is a superior administration of the Everlasting Covenant, that is, we enjoy superior means of grace to what they had. Spiritual and heavenly blessings were presented unto the Church in the patriarchal and Mosaic dispensations under temporal and earthly images: Canaan being a figure of Heaven; Christ and His atonement being set forth under symbolic ceremonies and obscure ordinances. As the substance exceeds the shadows so is the state of the Church under the "new" covenant superior to its state under the "old." Third, God has ordered that the entire Family of Faith shall be "perfected" by the same Sacrifice, and shall together enjoy its purchased blessings throughout an endless eternity.