"39 And all these,
though commended through their faith, did not receive what was promised, 40 since God had
provided something better for us, that apart from us they should not be made
perfect."
Historical Context
The assumption based upon the
traditional title is that this letter is written to Hebrew Christians. The internal evidence supports that. The
author is unknown. "It seems that the judgment expressed by Origen (d. c. a.d. 254)
remains correct: “Who actually wrote the epistle, only God knows” (cited in
Eusebius, Ecclesiastical History
6.25.14)."[1] The internal evidence does teach us
something of the author though. He
passed on greeting from those in Italy (13:24). He did have some knowledge of
them and longed to be reunited with them (13:19). The audience was going through a time of
persecution (10:32-34; 13:3, 23).
"Throughout
the epistle the author stresses the continuity and flow between the Old
Testament revelation and the new faith in Christ, emphasizing the superiority
of both Christ and the new covenant which He initiated. In doing so he assures
the Jewish Christians of the biblical heritage of the new covenant. He
challenges them to run with endurance the race that is set before them (12:1),
even as their Jewish ancestors had done in Old Testament times. In the
exhortative style of the epistle we find encouragement, comfort, and
warning."[2]
It is
uncertain as to where the recipients live.
Rome and Jerusalem have been considered but there is a lack of internal
evidence to be conclusive. Dating of the
document is also inconclusive but many historians place it around the mid 60's
A.D.
Literary
Genre and Structure
The
epistle contains both the characteristics of a letter and a sermon. “I appeal to you,
brothers, bear with my word of exhortation, for I have written to you briefly.” (Hebrews 13:22,
ESV). The epistle is argumentative,
comparing and contrasting what is better or superior. "The central motif
of the book is the formula “better,” with the cluster of words “better,”
“more,” and “greater” appearing a combined total of 25 times. The comparative
motif, in which one thing is declared superior to another thing, is the main
rhetorical strategy of the book." [3] " The
arguments from lesser to greater of 2:2, 3; 9:13, 14; 10:28, 29; and 12:25 (“if
… how much more”) underscore the greater grace and glory, and the greater
accountability, which have now arrived in the new covenant mediated by
Jesus."[4] There are 2 main points:
I. Jesus Is Superior to Angelic Beings (1:1–2:18)
II.
Jesus Is Superior to the Mosaic Law (3:1–10:18)
Based
upon these propositions, the author then appeals to the reader to trust Christ
and persevere in faith with Him (10:19–12:29).
In his call to persevere, the writer then directs the reader to see:
a)
That a Superior Covenant Implies Greater
Responsibility (10:19–39)
b)
Some Examples of the Life of Faith (11)
c)
That Endurance is Necessary Until Christ Returns
(12:1–17)
d) The Heavenly
Jerusalem (The Kingdom) can Never be Destroyed (12:18–29)
The
author's point is not simply that Jesus is superior, but the author leads the
reader to see that all Scripture (i.e., Old Testament) is pointing to this
reality and that the Hebrew scriptures find their fulfillment in Jesus. As noted by Leon Morris: "This means
more than that specific prophecies are fulfilled in Jesus. Rather the thrust of
the whole Old Testament is such that it leads inescapably to him."[5]
Authorial
Intention
The
theological and interpretative foundation is that the Old Covenant (i.e., Judaism)
is not replaced, set aside by the New Covenant (i.e., Christianity) but in fact
the Old Covenant is brought to its zenith by the New Covenant. Thus to reject Christianity and replace it
with Judaism is the epitome of apostasy and demands extensive warnings. "Hebrews frequently encourages the
audience to endure and warns against leaving Christ (2:1–4; 3:7–4:13;
5:11–6:12; 10:19–39; 12:1–29) . . . Around these passages the argument of the
book progresses carefully."[6]
Immediate
Context
Hebrews
11 provides the immediate context for the passage of study. Having defined the meaning of faith (11:1-3),
the author shows by example the faith of those before the Flood, the
Patriarchs, the Exodus generation and other servants of God. In all cases we learn that faith is determined
by one's response of obedience to the promises of God (11:6, 17–19, 29). "These two verses [i.e., 11:39-40] are a
summary of vv. 1–38, which forms a transition to the theme of endurance.
Believers should understand themselves in continuity with this “cloud of
witnesses” (12:1) and be encouraged by these exemplars of faith."[7] This is critical to our understanding. These heroes of the faith are one with us,
not distinct with us. So verses 39-40
prove to be key verses that conclude the theological argument and bridge the
reader into the exhortation.
English
Translations
|
Hebrews 11:39–40
(AV)
|
Hebrews 11:39–40
(NASB95)
|
Hebrews 11:39–40
(NIV)
|
Hebrews 11:39–40
(NLT)
|
|
39 And these all, having obtained a good report through
faith, received not the promise: 40 God having provided some better thing for us, that
they without us should not be made perfect.
|
39 And all these, having gained approval through their
faith, did not receive what was promised, 40 because God had provided something better for us, so
that apart from us they would not be made perfect.
|
39 These were all commended for their faith, yet none
of them received what had been promised, 40 since God had
planned something better for us so that only together with us would they be
made perfect.
|
39 All these people earned a good reputation because of
their faith, yet none of them received all that God had promised. 40 For God had
something better in mind for us, so that they would not reach perfection
without us.
|
Grammatical
Study
|
and all these
|
καὶ
πάντες
|
All
the above in Chapter 11 mentioned
|
|
though commended
|
μαρτυρέω
|
"bear
witness" or give testimony to (note God is giving testimony of them!).
|
|
through their faith
|
πίστις
|
Faith
(obedient response to the promises)
|
|
did not receive
|
εκομισαντο
|
Negative
= did not get/receive
|
|
what was promised
|
ἐπαγγελία
|
Simply
"the promise"
|
|
since God had provided
something better for us
|
του θεου περι ημων κρειττον τι προβλεψαμενου
|
God
foreseen something better for us (meaning Christians) (The indefinite pronoun
leaves the precise nature of the blessing undefined.)
|
|
that apart from us
|
ινα μη χωριϚ ημων
|
That
not apart from us
|
|
they should not be made
perfect.
|
τελειωθωσιν
|
Perfect
(the full and final accomplishment of God's plan of redemption)[8]
|
My
Paraphrase
God's
personal testimony commended all these people for their faith, but all of them
had to wait to receive the final accomplishment of God's plan because part of
God's plan was that their faith and our faith would come together in one
glorious fulfillment.
Theology
and Message
Hebrews
11:39-40 provides an important hinge to the theological argument that all the
Old Testament prophecies flow into and find their grand fulfillment in Christ,
thereby pressing the Christian to persevere and not go back under the promise
but press on under the grand fulfillment.
Implicit in these two verses is also the key to interpreting and
understanding the Old Testament; and in fact granting insight into prophetic,
if not apocalyptic scripture.
To be
more specific, we need to ask, "What was promised?" And, secondly, we ask "What did God
provide that is 'better for us'?" My argument is that both answers are the
same. Leon Morris comments: "These heroes of the faith did not receive 'the promise'
(ten epangelian) . . . here it is not a question of "the
promises" but of "the promise." God made many promises to his
people and kept them."[9] The promise and "what is better for
us", contextually and logically are the same thing: the New Covenant. "'Something better for us' refers to the new covenant realities of the
superior Son of God, with his superior priesthood, and the consequent eternal
perfection of the faithful."[10] “Your father Abraham rejoiced that he would see my day.
He saw it and was glad.”” (John 8:56, ESV)
The New Covenant was also the promise that
the Old Testament saints looked for, longed for, yet never saw. That "hall of faith" mentioned and
probably representative of all Old Testament saints did not receive the
“better” promise – the promise of eternal inheritance in the New Covenant. “Therefore he is the mediator of a new covenant, so
that those who are called may receive the promised eternal inheritance, since a
death has occurred that redeems them from the transgressions committed under
the first covenant” (Hebrews 9:15, ESV).
So
this promise is all inclusive. It is
ultimately about an eternal relationship with Jesus Christ, in the New
Covenant, including perfected holiness, everlasting life, and an eternal
inheritance. It's about 'heaven' and all
that this means apart from just the spatial reality.
Another
important question is why did they not receive it? The answer given in the text is that they
were withheld this completion in the predetermining foreknowledge of God. God had foreordained that His people,
together with the saints of Old and those in the Christian church, would
TOGETHER, experience the consummation of all things. The implication is profound. It means that in God's plan for the ages,
"no one part of the Body can . . . gain it's fulfillment
independently." [11] Believing Jews could not attain to eternal
life apart from Church. And ironically,
the Church could not do likewise apart from the inclusion of believing Jews. The People of God are complete only in this
arrangement.
But
having said that, it is equally as true that the faith expressed by the
believing Jew was a true faith, looking forward to the Promise; even as ours is
a true faith looking back. "The faith of OT saints looked forward to the promised
salvation, whereas the faith of those after Christ looks back to the
fulfillment of the promise. Both groups are characterized by genuine faith and
are saved by Christ’s atoning work on the cross (cf. Eph. 2:8, 9)."[12]
"Without those of the New Covenant, even the mightiest
champion of faith in the Old Testament could not be made perfect."[13] And if it
were possible, none of us could experience eternal life either, for it was not
to be completed "apart from us."
F. B. Meyer provides a great conclusion: "This chapter proves that
the saints of all ages are essentially one. There is a link which unites them;
a thrill which passes from hand to hand around the circle. One theme for many
voices; one attitude for many faces; one inspiration for many hearts. The
saints that lived before the Advent and those that have lived since are one in
their faith in the living God, making the unseen visible, the distant near, and
seeing the eternal through the transient and ephemeral."[14]
Thus
in light of the epistle and exhortation, to fall back under the Old economy is
to embrace the promise without the fulfillment; it is to see the shadows
without the substance; and it is to look for Christ without being united to the
God-Man, the Savior. But since none of
that is true for the genuine believer (“. . . beloved,
we feel sure of better things—things that belong to salvation” (Hebrews 6:9b, ESV), we press on knowing that we
have come to an unshakeable, incorruptible eternal Kingdom.
Ray Stedman writes, "They
[OT saints described in Heb 11] looked for more than their own personal
satisfaction, but still longed to see God’s purposes fulfilled on earth. The
something better for us denotes the reality we have found already in Christ,
which the men and women of faith in the Old Testament would attain only after
their earthly life ended. We are already recipients of the blessings of the new
covenant. They would not fully know them till the resurrection. The New
Jerusalem, come down from heaven to earth, in which God will dwell among us and
by which all the supernal vision of the prophets will be fulfilled, blends the
two peoples of God together."[15]
Homiletical Outline
Argument: The
Old Testament saints are of the same faith as Christians
The Old Testament saints
persevered having not received The Promise
Christians have received
The Promise
Therefore: How much more should Christians persevere
under adversity
I.
The Grace of God to the Saints of Old.
a. He
gave them great promises.
b. He
enabled them to live by these promises.
c. He
commended them for their lives of faith.
II. The
Better Promise Given to the Church.
a. We
have a Savior whom the Old Testament saints longed to see.
b. We
have the perfection of the New Covenant which came with Christ.
III. Application
a. Romans
11:11-36
i.
Do not be arrogant
1. Stand
fast through faith
ii.
Do not be unwise
1. Be
aware of the mystery
iii.
Ultimately whether Jew or Gentile it is about
mercy
b. Hebrews
12:1-2
i.
Persevere looking to Jesus
Closing Thought
"Salvation is social. It concerns the whole people of
God. We can experience it only as part of the whole people of God. As long as
the believers in OT times were without those who are in Christ, it was
impossible for them to experience the fullness of salvation. Furthermore, it is
what Christ has done that opens the way into the very presence of God for them
as for us. Only the work of Christ brings those of OT times and those of the
new and living way alike into the presence of God."[16]
[1] Crossway Bibles. (2008). The ESV Study Bible (p. 2357). Wheaton, IL: Crossway Bibles.
[2] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2531).
Nashville: Thomas Nelson.
[3] Crossway Bibles. (2008). The ESV Study Bible (p. 2359). Wheaton, IL: Crossway Bibles.
[4] Whitlock, L. G., Sproul, R. C., Waltke, B. K., &
Silva, M. (1995). The Reformation study
Bible: bringing the light of the Reformation to Scripture: New King James
Version (Heb 1:1). Nashville: T. Nelson.
[5] Expositor's Bible Commentary, The, Pradis CD-ROM:Hebrews/Introduction
to Hebrews/The Use of the Old Testament in Hebrews, Book Version: 4.0.2
[6] Crossway Bibles. (2008). The ESV Study Bible (p. 2358). Wheaton, IL: Crossway Bibles.
[7] Barry, J. D., Heiser, M. S., Custis,
M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Heb 11:39–40). Bellingham, WA: Logos Bible
Software.
[8] 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. - Pink, A. W. (2000). An Exposition of Hebrews (electronic
ed., p. 890). Escondido, CA: Ephesians Four Group.
[9] Expositor's Bible Commentary, The, Pradis
CD-ROM:Hebrews/Exposition of Hebrews/VIII. Faith (11:1-40)/H. The Promise
(11:39-40), Book Version: 4.0.2
[10] Crossway Bibles. (2008). The ESV Study Bible (p. 2382). Wheaton, IL: Crossway Bibles.
[11] Westcott, B. F. (Ed.). (1903). The Epistle to the Hebrews the Greek text with notes and essays (3d
ed., p. 384). London: Macmillan.
[12] MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1919). Nashville, TN:
Word Pub.
[13] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2574).
Nashville: Thomas Nelson.
[14]
http://www.pleasantplaces.biz/books/meyer_daily5/0217.php
[15] http://preceptaustin.org/hebrews_1139-40.htm
[16] Expositor's Bible Commentary, The, Pradis
CD-ROM:Hebrews/Exposition of Hebrews/VIII. Faith (11:1-40)/H. The Promise
(11:39-40), Book Version: 4.0.2
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