(39) Having obtained a good report.--Now that the history is concluded the word of Hebrews 11:2 is resumed. That in such a faith as was described in Hebrews 11:1 "the elders" received their witness from God, the records themselves have shown; yet "these all, having had witness borne to them through their faith, received not the promise," i.e., the promised blessing. There are three passages of the Epistle which must be kept together--Hebrews 6:15, "And so, having patiently waited, he (Abraham) obtained the promise;" Hebrews 10:36, "Ye have need of endurance, that having done the will of God ye may receive the promise;" and the present versa. To the saints of the Old Testament the promised blessing was future; they obtained it, but not within the limits of this present life. To us the promised blessing is present, revealed to us in its true nature, obtained for us once for all; for we know that eternal redemption has been won through Christ's entering for us once for all into the heavenly sanctuary (Hebrews 9:12), and to us the "perfection" has come, in that through Him we "draw near to God" (Hebrews 7:11; Hebrews 7:19). That (1) the full personal appropriation of the gift is for every one of us still future, and (2) the full revelation belongs to another state of being, is true, but not inconsistent with what has been said.
Vers, 39, 40. - And these all, having obtained a good report (literally, having been witnessed of, as in ver. 2) through faith, received not the promise: God having provided (or, foreseen) some better thing for (literally, concerning) us, that they without us should not be made perfect. There is no contradiction between the assertion here made, that none of the saints of old "received the promise (ἐκομίσαντο τὴν ἐπαγγελίαν) "and its being said of Abraham (Hebrews 6:15) that he did "obtain the promise (ἐπέτυχε τῆςἐπαγγελίας)." For though in both passages "the promise," i.e. the great Messianic promise (not "premises," as in ver. 33, supra), is spoken of - or at any rate, in the case of Abraham, ultimately referred to - yet the verbs used are different and have different meanings, He "obtained" or attained to it, in the sense of having it confirmed and assured to him and his seed (see note on Hebrews 6:15); but he did not actually get it so as to reduce it to possession and enter into the enjoyment of it. The realization of all that is meant by the word here used is, indeed, even to Christian believers, still future (for cf. Hebrews 10:36, ἵνα κομίσησθε τὴν ἐπαγγελίαν). Nay, it is future also in its fullness, even to the saints at rest; for in the passage just quoted it is plainly intimated that the entire fulfillment will not be till "he that shall come" comes; i.e. till the second advent. The redeemed whose probation on earth is over are indeed, in one sense, said to be already "perfected" (cf. Hebrews 10:14; Hebrews 12:23); but still the "perfect consummation and bliss both in body and soul" is nowhere in the New Testament contemplated till "the end." In the mean time, even the saints under the heavenly altar still cry, "Lord, how long?" and the Spirit and the bride say, "Come, Lord Jesus." The full idea, then, of ver. 40 may be that, according to the eternal Divine purpose, the promise of redemption should not be fully realized till the number of the elect shall be accomplished, and all the redeemed of all ages since the world began shall be gathered together through Christ in one, and God shall be all in all.
11:39,40 The world considers that the righteous are not worthy to live in the world, and God declares the world is not worthy of them. Though the righteous and the worldlings widely differ in their judgment, they agree in this, it is not fit that good men should have their rest in this world. Therefore God receives them out of it. The apostle tells the Hebrews, that God had provided some better things for them, therefore they might be sure that he expected as good things from them. As our advantages, with the better things God has provided for us, are so much beyond theirs, so should our obedience of faith, patience of hope, and labour of love, be greater. And unless we get true faith as these believers had, they will rise up to condemn us at the last day. Let us then pray continually for the increase of our faith, that we may follow these bright examples, and be, with them, at length made perfect in holiness and happiness, and shine like the sun in the kingdom of our Father for evermore.
And these all having obtained a good report through faith,.... This may either be limited to the sufferers in the preceding verses, who were martyred, or suffered martyrdom for the faith, as the words may be rendered; and who are called martyrs or witnesses, in Hebrews 12:1 and so the Ethiopic version renders the clause, "and all these were witnesses concerning the faith": or it may be extended to all the instances of faith throughout the chapter; and so the apostle reasserts what he had said, Hebrews 11:2, having proved it by a variety of examples; See Gill on Hebrews 11:2.
received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Hebrews 12:1.
received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Hebrews 12:1.