Exegetical and Hermeneutical Commentary of Hebrews 11:40
God having provided some better thing for us, that they without us should not be made perfect.
40. God having provided some better thing for us ] Lit., “Since God provided” (or “foresaw”) “some better thing concerning us.” In one sense Abraham, and therefore other patriarchs “rejoiced to see Christ’s day,” and yet they did but see it in such dim shadow that “many prophets and kings desired to see what ye see, and saw not, and hear the things which ye hear, and did not hear them” (Mat 13:17), though all their earnest seekings and searchings tended in this direction (1Pe 1:10-11).
that they without us should not be made perfect ] “Not unto themselves but unto us they did minister” (1Pe 1:12). Since in their days “the fulness of the times” had not yet come (Eph 1:10) the saints could not be brought to their completion the end and consummation of their privileges apart from us. The “just” had not been, and could not be, “perfected” (Heb 12:23) until Christ had died (Heb 7:19, Heb 8:6). The implied thought is that if Christ had come in their days if the “close of the ages” had fallen in the times of the Patriarchs or Prophets the world would long ago have ended, and we should never have been born. Our present privileges are, as he has been proving all through the Epistle, incomparably better than those of the fathers. It was necessary in the economy of God that their “perfectionment” should be delayed until ours could be accomplished; in the future world we and they shall equally enjoy the benefits of Christ’s redemption.
Fuente: The Cambridge Bible for Schools and Colleges
God having provided some better thing for us – Margin, foreseen. That is, God having provided, or determined on giving some better thing than any of them realized, and which we are now permitted to enjoy. That is, God gave them promises; but they were not allowed to see their fulfillment. We are permitted now to see what they referred to, and in part, at least, to witness their completion; and though the promise was made to them, the fulfillment more particularly pertains to us.
That they without us should not be made perfect – That is, complete. The whole system of revelation was not complete at once, or in one generation. It required successive ages to make the system complete, so that it might be said that it was finished, or perfect. Our existence, therefore, and the developments in our times, were as necessary to the perfection of the system, as the promise made to the patriarchs. And as the system would not have been complete if the blessings had been simply conferred on us without the previous arrangements, and the long scheme of introductory measures, so it would not have been complete if the promises had been merely given to them without the corresponding fulfillment in our times. They are like the two parts of a tally. The fathers had one part in the promises, and we the other in the fulfullment, and neither would have been complete without the other. The better things then referred to here as possessed by Christians, are the privilege of seeing those promises fulfilled in the Messiah; the blessings resulting from the atonement; the more expanded views which they have under the gospel; the brighter hopes of heaven itself, and the clearer apprehension of what heaven will be, which they are permitted to enjoy. This, therefore, accords entirely with the argument which the apostle is pursuing – which is, to show that the Christians whom he addressed should not apostatize from their religion. The argument is, that in numerous instances, as specified, the saints of ancient times, even under fiery trials, were sustained by faith in God, and that too when they had not seen the fulfillment of the promises, and when they had much more obscure views than we are permitted to enjoy. If they, under the influence of the mere promise of future blessings, were enabled thus to persevere, how much more reason is there for us to persevere who have been permitted, by the coming of the Messiah, to wittess the perfection of the system!
There is no part of the New Testament of more value than this chapter; none which deserves to be more patiently studied, or which may be more frequently applied to the circumstances of Christians. These invaluable records are adapted to sustain us in times of trial, temptation, and persecution; to show us what faith has done in days that are past, and what it may do still in similar circumstances. Nothing can better show the value and the power of faith, or of true religion, than the records in this chapter. It has done what nothing else could do. It has enabled people to endure what nothing else would enable them to bear, and it has shown its power in inducing them to give up, at the command of God, what the human heart holds most dear. And among the lessons which we may derive from the study of this portion of divine truth, let us learn from the example of Abel to continue to offer to God the sacrifice of true piety which he requires, though we may be taunted or opposed by our nearest kindred; from that of Enoch to walk with God, though surrounded by a wicked world, and to look to the blessed translation to heaven which awaits all the righteous; from that of Noah to comply with all the directions of God, and to make all needful preparations for the future events which he has predicted, in which we are to be interested – as death, judgment, and eternity – though the events may seem to be remote, and though there may be no visible indications of their coming, and though the world may deride our faith and our fears; from that of Abraham to leave country, and home, and kindred, if God calls us to, and to go just where he commands, through deserts and wilds, and among strange people, and like him also to be ready to give up the dearest objects of our earthly affection, even when attended with all that can try or torture our feelings of affection – feeling that God who gave has a right to require their removal in his own way, and that however much we may fix our hopes on a dear child, he can fulfil all his purposes and promises to us though such a child should be removed by death; from that of Abraham, Isaac, and Jacob, to regard ourselves as strangers and pilgrims on earth, having here no permanent home. and seeking a better country; from that of Moses to be willing to leave all the pomp and splendour of the world, all our brilliant prospects and hopes, and to welcome poverty, reproach, and suffering, that we may identify ourselves with the people of God; by the remembrance of the host of worthies who met danger, and encountered mighty foes, aud vanquished them, let us learn to go forth in our spiritual conflicts against the enemies of our souls and of the church, assured of victory; and from the example of those who were driven from the abodes of human beings, and exposed to the storms of persecution, let us learn to bear every trial, and to be ready at any moment to lay down our lives in the cause of truth and of God. Of all those holy men who made these sacrifices, which of them ever regretted it, when he came calmly to look over his life, and to review it on the borders of the eternal world?
None. Not one of them ever expressed regret that he had given up the world; or that he had obeyed the Lord too early, too faithfully, or too long. Not Abraham who left his country and kindred; not Moses who abandoned his brilliant prospects in Egypt; not Noah who subjected himself to ridicule and scorn for an hundred and twenty years; and not one of those who were exposed to lions, to fire, to the edge of the sword, or who were driven away from society as outcasts to wander in pathless deserts or to take up their abodes in caverns, ever regretted the course which they had chosen. And who of them all now regrets it? Who, of these worthies, now looks from heaven and feels that he suffered one privation too much, or that he has not had an ample recompense for all the ills he experienced in the cause of religion? So we shall feel when from the bed of death we look over the present life, and look out on eternity.
Whatever our religion may have cost us, we shall not feel that we began to serve God too early, or served him too faithfully. Whatever pleasure, gain, or splendid prospects we gave up in order to become Christians, we shall feel that it was the way of wisdom, and shall rejoice that we were able to do it. Whatever sacrifices, trials, persecution, and pain, we may meet with, we shall feel that there has been more than a compensation in the consolations of religion, and in the hope of heaven, and that by every sacrifice we have been the gainers. When we reach heaven, we shall see that we have not endured one pain too much, and that through whatever trials we may have passed, the result is worth all which it has cost. Strengthened then in our trials by the remembrance of what faith has done in times that are past; recalling the example of those who through faith and patience have inherited the promises, let us go cheerfully on our way. Soon the journey of trials will be ended, and soon what are now objects of faith will become objects of fruition, and in their enjoyment, how trifling and brief will seem all the sorrows of our pilgrimage below!
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. God having provided some better thing for us] This is the dispensation of the Gospel, with all the privileges and advantages it confers.
That they without us should not be made perfect.] Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens.
There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See Re 6:11. “White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled.” This time, and its blessings, are now upon the wing.
OBSERVATIONS ON THE BEING OF A GOD
DEDUCED FROM A CONSIDERATION of Heb 11:6:
He that cometh unto God must believe that he is, and
that he is the rewarder of them who diligently seek him.
I. METAPHYSICIANS and philosophers, in order to prove the existence of God, have used two modes of argumentation:-
1. A priori, proofs drawn from the necessity that such a being as God is, must exist: arguments of this kind do not produce any thing in evidence which is derived from his works.
2. A posteriori, proofs of the being and perfections of God, drawn from his own works.
PROPOSITIONS A PRIORI.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God having provided some better thing for us: the causes of their not receiving the promise, are summed up in this verse; the efficient of it is Gods providence unto believers before and after the incarnation of the Messiah. God having from eternity foreknowledge of those who would believe in God the Son incarnate, Rom 8:29, predestinated them to be called to the faith in him, and provided better for New Testament believers than for the Old ones, that what they had of Christ in types and veils, these should have in truth; what they had in promise, these should have in sight and possession; what they had in hope, as to his first coming, these should have it past, and as an earnest of his second coming; what they had by measure of his Spirit and grace, these should have in fulness, Luk 10:23,24; Joh 1:14,16; 7:39; 2Co 3:8; Eph 3:8-11; Tit 2:13; 1Pe 1:12.
That they without us should not be made perfect; the final cause of this gracious providence was, that the former aud later believers might be completed together; they shall not reach that perfect state of grace and glory by a re-union of their bodies and souls until the general resurrection, when they shall not prevent us, nor we them; but as soon as the trumpet alarms the dead to rise, in the same moment, and twinkling of an eye, shall the living be changed, and all be caught up together in the clouds, to meet the Lord in the air; and so shall be ever with the Lord, 1Th 4:15-17. The ground of which perfection of all believers in all ages being in the last time, is from his choosing them all to be but one body of Christ, and him their Head; so as one member cannot be perfected but in the perfection of the whole, Mat 8:11; Eph 4:4. In which perfection of it, God is resolved to be all in all; not in one, or in some, but when Christ hath subdued all his enemies, and gathered all his members, then shall his body and kingdom be perfected, and God be all in all, 1Co 15:28.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. providedwith divineforethought from eternity (compare Gen 22:8;Gen 22:14).
some better thing for us(Heb 7:19); than they had here.They had not in this world, “apart from us” (so the Greekis for “without us,” that is, they had to wait for us for),the clear revelation of the promised salvation actually accomplished,as we now have it in Christ; in their state, beyond the grave theirsouls also seem to have attained an increase of heavenlybliss on the death and ascension of Christ; and they shall not attainthe full and final glory in body and soul (the regeneration ofthe creature), until the full number of the elect (including us withthem) is completed. The Fathers, CHRYSOSTOM,c., restricted the meaning of Heb 11:39Heb 11:40 to this last truth, andI incline to this view. “The connection is, You, Hebrews, mayfar more easily exercise patience than Old Testament believers; forthey had much longer to wait, and are still waiting until the electare all gathered in; you, on the contrary, have not to wait for them”[ESTIUS]. I think hisobject in these verses (Heb 11:39;Heb 11:40) is to warn HebrewChristians against their tendency to relapse into Judaism.“Though the Old Testament worthies attained such eminence byfaith, they are not above us in privileges, but the reverse.” Itis not we who are perfected with them, but rather theywith us. They waited for His coming; we enjoy Him ashaving come (Heb 1:1; Heb 2:3).Christ’s death, the means of perfecting what the Jewish lawcould not perfect, was reserved for our time. Compare Heb12:2, “perfecter (Greek) of our faith.”Now that Christ is come, they in soul share our blessedness, being”the spirits of the just made perfect” (Heb12:23); so ALFORD;however, see on Heb 12:23. Heb9:12 shows that the blood of Christ, brought into the heavenlyholy place by Him, first opened an entrance into heaven (compare Joh3:13). Still, the fathers were in blessedness by faith in theSaviour to come, at death (Heb 6:15;Luk 16:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God having provided some better thing for us,…. Not a better state of the church, in such respect, as to be free from suffering reproach and persecutions; for this is the case of saints under the New Testament as under the Old; nor the felicity of the soul after death; nor any greater degree of happiness in the other world; nor the perfection of blessedness in soul and body; things common to all believers; but Christ, as now exhibited in the flesh: Jesus Christ was the same in the yesterday of the Old Testament, as he is in the present day of the Gospel dispensation; he was slain from the foundation of the world; and the saints then were saved as now, by his grace and righteousness: only with this difference between them and us; they had Christ in the promise, we have him himself that was promised; they had him in type and shadow, we have him in reality and truth; they believed in, and were saved by Christ, who was to come; we believe in him, and are saved by him, as being come. Hence our case is, with respect to these circumstances, better than theirs; we have a better covenant, or a better administration of the covenant of grace; we have a better priesthood, and a better sacrifice; the Gospel is dispensed in a better manner, more dearly and fully: our condition is better than theirs; they were as children under tutors and governors, and were under a spirit of bondage; but we are redeemed from under the law, and are clear of its burdensome rites, as well as of its curse and condemnation; and have the spirit of liberty and adoption. And this God has provided for us in his council and covenant: for this denotes God’s determination, designation, and appointment of Christ, to be the propitiatory sacrifice for sin; and has respect to the nature and circumstances of his death, which were fixed in the purposes of God; as well as the time of his coming into the world, and the season of his death; and in all this God has shown his great goodness, his amazing love, and the riches of his grace: and his end herein is,
that they without us should not be made perfect; the Old Testament saints are perfectly justified, perfectly sanctified, and perfectly glorified; but their perfection was not by the law, which made nothing perfect, but by Christ, and through his sacrifice, blood, and righteousness; and so were not made perfect without us; since their sins and ours are expiated together by the same sacrifice; their persons and ours justified together by the same righteousness; they and we make up but one church, and general assembly; and as yet all the elect of God among the Jews are not called, and so are not perfect in themselves, or without us. Jews and Gentiles will incorporate together in the latter day; and besides, they and we shall be glorified together, in soul and body, to all eternity.
Fuente: John Gill’s Exposition of the Entire Bible
God having provided ( ). Genitive absolute with first aorist middle participle of , late compound to foresee, here only in the N.T.
Some better thing ( ). “Something better,” “the better promises” of 8:6.
That apart from us they should not be made perfect ( ). Negative purpose clause with and the first aorist passive subjunctive of . But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God’s dispensation of grace of which we are the beneficiaries. But all the same and all the more (noblesse oblige), we should prove worthy of our heritage and of God’s goodness to us and be loyal to Christ.
Fuente: Robertson’s Word Pictures in the New Testament
1) “God having provided some better thing for us,” (tou theou peri hemon kreitton ti problepsamenou) “God having foreseen (provided or purposed) some better things concerning us,” Mat 13:16-17; Matthew 1) First, Jesus Christ was better than any of the prophets thru whom he had spoken in times past; 2) Second, he was better than angels; 3) Third, he was a better priest and sacrifice than any of either the Levitical order or that of Melchisedec; 4) Fourth, his covenant of worship and service was better than the Mosaic; and 5) fifth, the house that he built (the church) was better than that of Moses, Heb 3:1-6; 1Ti 3:15; Mar 13:34-37.
2) “That they without us,” (hina choris hemon) “in order that apart from (isolated from) us,” the church, as the house and temple of lively stones, joined in affinity, indwelt by the Holy Spirit for worship and service, for an habitation of the Spirit forever, should be heirs with the natural seed of Abraham and of David in honoring Jesus Christ over the Promised Land, in the Millennium, Joh 14:16-17; Eph 3:19-21; 1Pe 2:5; 1Pe 2:9-10; Luk 22:28-30; Eph 3:9-10; Eph 3:21.
3) “Should not be made perfect,” (teleiothosin) “They should not be perfected,” 1Pe 1:10-12; Eph 1:10; saved or resurrected and given rewards and an heritage of heirsetting as promised both to them (Israel) and tous, his church; Rom 3:21-25; Joh 14:3; ; Mat 28:18-20; Act 1:10-11; 2Co 11:2; Rev 5:9-10; Rev 19:7-9.
Fuente: Garner-Howes Baptist Commentary
(40) For us.Rather, concerning us, that without (or, apart from) us they should not be made perfect. Some better thingbetter than they had received (Mat. 13:17; 1Pe. 1:10-11). The design of God was that they and we may be perfected together; first in the joint reception of mature knowledge and privilege through the High-priestly work of the Lord Jesus (comp. Eph. 3:10; 1Pe. 1:12); and then that we with them may, when the end shall come, have our perfect consummation and bliss both in body and soul, in the eternal and everlasting glory of God. See further the Note on Heb. 12:23.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Better thing for us To the question, What better thing? the remaining words of the verse furnish the answer. We and these worthies form one Church, which is to be perfected in one resurrectional glory. As there was one crucifixion, so by the divine order there is to be one final inauguration of the glorified Church. And that must wait for us; which is better for us than to be left out, or to happen in sporadically, as so many afterthoughts. We are on an equality with the worthies of old. In fact, our perfecting is the divine condition of their perfecting. They cannot attain the consummation without us.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 11:40 . The ground for the lay in the decree of God, that those believers should not apart from us attain to the consummation.
] God having, with regard to us, foreseen (predetermined) something better .
] in the N. T. only here.
On account of the emphatically preposed , which forms the contrast to , Heb 11:39 , cannot be placed absolutely : “Something better than would otherwise have been our portion” (Schlichting, Seb. Schmidt, Hut). With this thought, moreover, would not have been in keeping, since, instead thereof, must have been written. The sense can only be: in regard to us something better than in regard to them . In regard to us something better, inasmuch as when they lived the appearing of the Redeemer as yet belonged to the distant future, and was an object of longing desire (Mat 13:16 f.; Luk 10:23 f.); but now Christ has in reality appeared, has accomplished the redemption, and presently after a brief interval will return, to bring to full realization the Messianic kingdom with all its blessings of salvation. Comp. Heb 10:25 ; Heb 10:36 f.
] Declaration of the divine design: that they not without us should attain to the consummation . Without us, i.e. without our having entered into the joint participation in the consummation, they would have attained to the consummation, if Christ had already appeared in their time, and so they had already attained during their lifetime to the possession of the promised Messianic bliss. For then we should not have been born at all; since, according to the declaration of the Lord (Mat 22:30 ; Mar 12:25 ; Luk 20:35 f.), in the consummated kingdom of God a marrying and being given in marriage will no longer take place.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
BLESSED be God the Holy Ghost, the Almighty Author of his sacred Word, for this precious Chapter, which he hath so graciously given to the Church Of God! for the Lord the Spirit, who hath so freely caused such illustrious acts of his people to be recorded for the consolation of the faithful, to bless it to the faithful, whenever, and wheresoever the Lord causeth it to be heard, or read, in all the Churches of the saints. And oh! that amidst all the awful circumstances of the present awful day, when, if the Son of God should come, the question of our Lord might be put forth, with trembling apprehensions for the answer; will He find faith in the earth? oh! grant that there may be known by our Lord, though hidden from our imperfect view, a remnant according to the election of grace, both sons and daughters, who do not bow the knee to the image of Baal!
Lord Jesus! thou Almighty Author and Finisher of faith! do thou increase our faith! Surely , Lord! the gift is thine; faith is thine. As none can first quicken, so none can keep alive his own soul. And, as none can first create faith; so none can exercise it, but by thee. All our fresh springs are in thee: Yea, Lord! Is not faith itself thine act in the soul, and the whole result of thy grace upon the heart? Precious Jesus! make thy redeemed now strong in the grace that is in thyself; that we may be the followers of them, who inherit the promises.
Almighty Father! All the triumphs of faith begin in thy fatherly love. Thy choice of the Church in Christ, and thy gift of the Church to Christ, become the surest testimony of thine everlasting love, which time, or eternity can shew. Oh! then, let a sense of it silence forever all the natural Atheism, and unbelief, thy children bring with them into the world, from the Adam-nature, in which we are all born. Oh! gracious God and Father! let thy children stand impressed with an unshaken, and steady assurance, that thou hast not called thyself I AM, for nothing; but that the very name, by which thou hast been pleased to be made known to them, becomes a confirmation of all thy promises. I AM will give both a being, and an accomplishment, to all he hath said. Amen. Oh! then, like those holy men in Christ gone before, grant that thy people may all live, and when called upon, all die, in the faith of God’s elect. And both in life and death, in time, and to all eternity, bless the united Source of all their mercies, Father, Son, and Holy Ghost, now, and ever Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
40 God having provided some better thing for us, that they without us should not be made perfect.
Ver. 40. Some better thing ] i. e. Christ, that great mystery, as 1Ti 3:16 ; that chief of ten thousand, &c.; that gift, Joh 4:10 ; that benefit, 1Ti 6:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40 .] God (Clem.-alex. Strom. iv. 16, p. 609 P., cites this with joined to , and so does the liturgy of Chrysostom in some manuscripts. In that case would be in apposition with . But such a connexion is not likely) having provided (foreseen from far (ref.): , , are more usual words) concerning us ( has the emphasis, as contrasted with , us, viz. the Writer and his readers, as belonging to the N. T. church) something better (what is this ? The Fathers generally interpret it of the ultimate state of glorious perfection, which shall only then come in, when all the number of the elect shall be accomplished. So Chrys., . , , , , . On this view, as Delitzsch says, the would consist in this, that the history of mankind has not been cut short as it would have been if the ancients had received the promise in this sense, but has been continued for us to partake of our present privileges under the N. T. But, he continues, this eschatological narrow acceptation of the promise, has against it not only what is said of Abraham in ch. Heb 6:15 , viz. , but also the whole spirit of the Epistle, which regards final salvation as brought in with the propitiation of Christ, and as begun with His first Advent. The Writer cannot be ignoring this all-inclusive beginning of the N. T. fulfilment of the promises, in attributing to us than the O. T. believers had. And consequently we must understand by the expression, something better than they had, viz. the enjoyment, here, of the fulfilment of the promise, which they never had here, and only have there since Christ’s descent into Hades and ascension into heaven. It is that for which the Lord felicitates his disciples, Mat 13:17 , the revelation of the Son of God, ch. Heb 1:1 , the of ch. Heb 2:3 ), that they should not apart from us be made perfect (the design of God in this provision of something better for us was, that they, the O. T. saints, should not be perfected without us, i. e. independently of the N. T. salvation of which we are partakers, cut off from Christ’s universal Church of which we are members. But we read, ch. Heb 12:23 , of them as now. And therefore the Writer implies, as indeed ch. Heb 10:14 seems to testify, that the Advent and work of Christ has changed the estate of the O. T. fathers and saints into greater and perfect bliss; an inference which is forced on us by many other places in Scripture. So that their perfection was dependent on our perfection: their and our perfection was all brought in at the same time, when Christ . So that the result with regard to them is, that their spirits, from the time when Christ descended into Hades and ascended up into heaven, enjoy heavenly blessedness, and are waiting, with all who have followed their glorified High Priest within the veil, for the resurrection of their bodies, the Regeneration, the renovation of all things. This thought naturally leads on to the opening verses of the next chapter).
Fuente: Henry Alford’s Greek Testament
provided. Greek. problepo. Only here.
for = concerning. Greek. peri. App-104.
made perfect = perfected. Greek. teleioo. App-125. Compare Heb 2:10.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] God (Clem.-alex. Strom. iv. 16, p. 609 P., cites this with joined to , and so does the liturgy of Chrysostom in some manuscripts. In that case would be in apposition with . But such a connexion is not likely) having provided (foreseen from far (ref.): , , are more usual words) concerning us ( has the emphasis, as contrasted with , us, viz. the Writer and his readers, as belonging to the N. T. church) something better (what is this ? The Fathers generally interpret it of the ultimate state of glorious perfection, which shall only then come in, when all the number of the elect shall be accomplished. So Chrys., . , , , , . On this view, as Delitzsch says, the would consist in this, that the history of mankind has not been cut short as it would have been if the ancients had received the promise in this sense, but has been continued for us to partake of our present privileges under the N. T. But, he continues, this eschatological narrow acceptation of the promise, has against it not only what is said of Abraham in ch. Heb 6:15, viz. , but also the whole spirit of the Epistle, which regards final salvation as brought in with the propitiation of Christ, and as begun with His first Advent. The Writer cannot be ignoring this all-inclusive beginning of the N. T. fulfilment of the promises, in attributing to us than the O. T. believers had. And consequently we must understand by the expression, something better than they had, viz. the enjoyment, here, of the fulfilment of the promise, which they never had here, and only have there since Christs descent into Hades and ascension into heaven. It is that for which the Lord felicitates his disciples, Mat 13:17, the revelation of the Son of God, ch. Heb 1:1, the of ch. Heb 2:3), that they should not apart from us be made perfect (the design of God in this provision of something better for us was, that they, the O. T. saints, should not be perfected without us, i. e. independently of the N. T. salvation of which we are partakers,-cut off from Christs universal Church of which we are members. But we read, ch. Heb 12:23, of them as now. And therefore the Writer implies, as indeed ch. Heb 10:14 seems to testify, that the Advent and work of Christ has changed the estate of the O. T. fathers and saints into greater and perfect bliss; an inference which is forced on us by many other places in Scripture. So that their perfection was dependent on our perfection: their and our perfection was all brought in at the same time, when Christ . So that the result with regard to them is, that their spirits, from the time when Christ descended into Hades and ascended up into heaven, enjoy heavenly blessedness, and are waiting, with all who have followed their glorified High Priest within the veil, for the resurrection of their bodies, the Regeneration, the renovation of all things. This thought naturally leads on to the opening verses of the next chapter).
Fuente: The Greek Testament
Heb 11:40. , some better thing) This better thing is the clearer revelation of the promised salvation; its confirmation on higher testimony; a nearer expectation, by Christ having been exhibited to us; and at last salvation itself and glory.-, having provided) A word of exquisite meaning. GOD provides (foresees) what faith does not yet see; Gen 22:8; Gen 22:14; Joh 6:6. From this provision (foresight) flowed the whole economy of ages, and the testimony of GOD to the men of old.- , without us) Meiosis: not only not without us were they perfected, but they are rather perfected with us, than we with them. He does not say, that we not without them, but that they not without us. We should carefully hold this fast; for not merely is our being gathered to them intimated, but our condition superior to theirs, who were waiting for His appearance.
Fuente: Gnomon of the New Testament
perfect
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
provided: or, foreseen
better: Heb 7:19, Heb 7:22, Heb 8:6, Heb 9:23, Heb 12:24
they without: Heb 9:8-15, Heb 10:11-14, Rom 3:25, Rom 3:26
made: Heb 5:9, Heb 12:23, Rev 6:11, The apostle in the early part of the chapter having given us a general account of the grace of faith, proceeds to set before us some illustrious examples of it in Old Testament times. The leading instance and example of faith recorded, is that of righteous Abel: one of the first saints and the first martyr for religion – one who lived by faith and died for it, and therefore a fit pattern for the Hebrews to imitate. It is observable that the Holy Spirit has not thought fit to say anything here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed; that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enrol our first parents among the number of believers in this blessed calendar. – Henry.
Reciprocal: Isa 60:17 – brass Jer 33:14 – General Eze 36:11 – will do Mat 11:11 – greater Mat 13:17 – That many Luk 7:28 – but Joh 1:17 – grace 2Co 1:20 – all Gal 3:17 – the covenant Gal 3:23 – the faith Eph 1:10 – in the Eph 3:5 – in other Heb 9:9 – the time Heb 9:15 – for 1Pe 1:10 – the grace 1Pe 1:12 – that not
Fuente: The Treasury of Scripture Knowledge
Heb 11:40. The better thing is the New Covenant established on “better promises” (chapter 8:6), that was to be brought into the world through Christ. God’s purpose was to provide this institution for vs (Christians). Because of such a plan He did not bring the fulfillment of the promise in the lifetime of those worthies. Not be made perfect or complete, denotes that the scheme that was started in their days could not be completed until the time of us (Christians).
Fuente: Combined Bible Commentary
The better thing here spoken of is the coming of Christ in the flesh. Lord! what were we, and how are we better than they, that this better thing should be reserved for us? They saw the promise afar off, we enjoy it at hand, “Jucundius est spectare, quam expectare bonum.” That they without us should not be made perfect; without us, is as much as, without the things which are actually exhibited unto us.
God never intended or designed that the infant condition of the church should be made perfect before the exhibition of Christ; that is, that they should be justified and saved by any sacrifices and satisfaction of Christ, whereby both they and we are perfected.
Learn hence, That it is Christ alone who was to give perfection and consummation to his church; all the outward glorious worship of the Old Testament, though it pleased God, yet had no perfection in it; this God reserved for our times, that they without us should be made perfect.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 11:40. God having provided some better thing for us Believers under the gospel, than any bestowed upon them, which better thing is Christ himself manifest in the flesh, with the various privileges and blessings of the gospel dispensation, far exceeding those of the two dispensations that preceded it. For, as the divine last quoted further observes, It ought to be put out of question with all Christians, that it is the actual exhibition of the Son of God in the flesh, the coming of the promised seed, with his accomplishment of the work of redemption, and all the privileges of the church, in light, grace, liberty, spiritual worship, with the boldness of access to God that ensued thereon, which is intended. For were not these the things which they received not under the Old Testament? Were not these the things which were promised from the beginning; which were expected, longed for, and desired by all believers of old, who yet saw them only afar off, though through faith they were saved by virtue of them? And are not these the things whereby the church state of the gospel was perfected; the things alone wherein our state is better than theirs? For, as to outward appearances of things, they had more glory, costly ceremonies, and splendour in their worship, than is appointed in the Christian Church; and their worldly prosperity was, for a long season, very great, much exceeding any thing that the Christian Church enjoyed in the apostles days. To deny, therefore, these to be the better things that God provided for us, is to overthrow the faith of the Old Testament and the New. That they without us should not be made perfect The expression without us, is the same as without the things which are actually exhibited to us, the things provided for us, and our participation of them. They and we, that is, the believers under the old dispensations, and those under the new, though distributed by divine appointment into distinct states, yet, with respect to the first promise, and the renewal of it to Abraham, are but one church, built on the same foundation, and enlivened by the same Spirit of grace. Wherefore until we, that is, Christian believers, with our privileges and blessings, were added to the church, it could not be said to be made perfect, or to have attained that perfect state which God had designed and prepared for it in the fulness of times, and which the believers in those ages foresaw should be granted to others, but not to themselves. See 1Pe 1:11-13. I cannot but marvel, says Dr. Owen, that so many have stumbled in the exposition of these words, and involved themselves in difficulties of their own devising; for they are a plain epitome of the whole doctrinal part of the epistle; so as that no intelligent judicious person can avoid the sense which the words tender, unless he divert his mind from the whole scope and design of the apostle.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 40
Some better thing; the gospel dispensation.–Without us; without our dispensation.–Be made perfect; have their desires and hopes fulfilled.
Fuente: Abbott’s Illustrated New Testament
11:40 God having provided some better thing for us, that they {z} without us should not be made perfect.
(z) For their salvation depended on Christ, who was exhibited in our days.