(Chapter 11:1-40)
Thus far in this epistle the writer has taught the Hebrew believers to let go of the outward forms of earthly religion which they had in Judaism for something better—the new and living way of approach to God that has been brought in through Christ. This is entered upon by faith. In fact, everything in Christianity is to be done on the principle of faith—“for we walk by faith, not by sight” (2 Cor. 5:7). Therefore, to step away from Judaism, a system of sights and sounds and outward rituals, for the new and living way in Christianity which is largely a spiritual thing, would require faith. In this chapter, he shows that walking by faith should not be seen as a new thing, because the saints from the beginning of time have lived by faith. From the outset of world history, what has pleased God in those who have come to Him is that they did so by “faith” (vs. 6). This being the case, these Hebrew believers were called to live by faith in the new position which they had taken in Christianity.
He then proceeds to give a long list of Old Testament saints who lived and died in faith, and thus, met with God’s approval. The Spirit of God goes behind the activities of these faithful ones and shows the distinguishing marks of faith that propelled them through life. They serve as examples of the kind of faith that the Hebrew believers were to have. Chapter 11, therefore, demonstrates the great principle upon which the heavenly man moves—faith.
The chapter can be viewed as a parenthesis; the exhortations (“Let us...”) resume in chapter 12:1.
What Faith Does
Vss. 1-3—The first three verses are introductory. He begins by saying, “Now faith is the substantiating of things hoped for, the conviction of things not seen.” This statement does not exactly define what faith is, but rather, what faith does. (Perhaps John 3:33 would better define what faith is—“He that hath received His testimony hath set to his seal that God is true.”) Faith makes “things hoped for” as real as if we had them in our hand now. It gives us “conviction” regarding unseen spiritual things; thus the things of God become as real to us as though we saw them with our natural eyes. In fact, every eternal thing that we have, and will ever have, is acquired by faith—everything else will pass away. The “elders” in past ages obtained a good “report [testimony]” through living by faith, and so will we today.
Verse 3 says, "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear." This shows that faith gives us to understand things that lie outside the comprehension of the natural mind, for he states clearly, here, that what is seen does not take its origin from things that appear to our natural eyes.
The writer’s mention of the Word of God being used in the framing of the worlds points to Genesis 1:3—“And God said....” (See also Psalm 33:6.) This is a reference to the reconstruction of the earth and the heavens outlined in Genesis 1:3-31. The word "framed" in the Greek ("katartizo") means "repaired," or "mended" (Strong’s), or "to put in order again" (Liddell and Scott), or “adjusted” (Nestle). The same word is translated "mending," in the KJV in Matthew 4:21 and Mark 1:19. And it is also translated "restore," in Galatians 6:1. Hence, this verse indicates that God mended or restored that which He had previously created. The fact that it needed mending shows clearly that it had gotten into a chaotic state (which Genesis 1:2 describes), for God did not create the earth in that state (Isa. 45:18).
Having stated a few introductory remarks regarding faith, the writer now points to various aspects of faith which characterized the Old Testament saints and which should be replicated in Christians treading the path of faith. The rest of the chapter (vss. 4-40) is divided into three groups of Old Testament saints:
Antediluvian saints (vss. 4-7)—These illustrate faith that draws near to God on the ground of an acceptable sacrifice, and thus escapes the judgment coming upon this “present evil world” (Gal. 1:4; Rom. 5:9). They demonstrate faith that saves.
Patriarchal saints (vss. 8-22)—These illustrate faith that lays hold of “the world to come” (Heb. 2:5), and thus, lets go of this present world to walk as strangers and pilgrims through it. They demonstrate faith that sees.
Israelitish saints (vss. 23-40)—These illustrate faith that is willing to endure rejection and persecution from this present evil world because it has laid hold of greater things, which it considers worth suffering for. They demonstrate faith that suffers.
Thus, these Old Testament saints illustrate faith that saves, faith that sees, and faith that suffers. These are three things needed to live the Christian life in a world that is opposed to God and Christ. It is interesting to note that there are no failures recorded in the chapter. It is not that these saints didn’t fail; we know that their lives had many imperfections. However, the Spirit of God does not focus on that, but rather, on the blessedness which their faith caused them to live for—which is the unseen things of God. Many positive things about these Old Testament saints could have been stated here, but the writer is led to select certain things that were particularly applicable to the situation which these Hebrew believers were facing. The names of sixteen Old Testament saints are mentioned (half of them are from the book of Genesis), but many more are implied without being named. Each one of these saints exhibit the great underlying principle that the prophet Habakkuk stated: “The just shall live by faith” (Hab. 2:4; Heb. 10:38).
The Antediluvian Saints
Vss. 4-7—In the first three saints recorded here, we see faith that sets the individual believer in a right relationship with God. These examples illustrate faith that draws near to God on the grounds of an acceptable sacrifice, and thus escapes judgment. This is where a life with God begins.
Abel
(vs. 4)
Abel is an example of the divine understanding that faith gives, and accordingly, he brought “a more excellent sacrifice.” He knew that he was a sinner and that God is a holy God who cannot pass over sins. Abel, therefore, came to God on the ground of a sacrifice, and a victim died as a substitute in his place. No doubt, he had learned what was acceptable to God from the original sin of his parents in the Garden of Eden, whereupon an animal’s life was forfeited in order to cover them with coats of skin (Gen. 3:21). Abel’s sacrifice spoke of the death of Christ and what it accomplishes for the glory of God and for the blessing of those who believe. Thus, his faith illustrates how a sinner can find favour with God and be saved.
Enoch
(vss. 5-6)
Enoch’s faith shows that those who come to God in faith have a wonderful ending to their life—they are taken into the very presence of God in heaven! As we know, Enoch was “translated that he should not see death” (Gen. 5:22-24). This will not happen to all who believe, for many have died in faith and will be resurrected, but all believers will go to be with the Lord. What happened to Enoch illustrates the proper hope of the Church—to be raptured away from the earth at the coming of the Lord without seeing death (1 Thess. 4:17). This is called the “blessed hope” (Titus 2:13). It is what these Hebrew believers were to look forward to. The writer says, “He (Enoch) had this testimony, that he pleased God.” The writer, therefore, concludes that he must have had faith, for, he says, “Without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.”
Noah
(vs. 7)
Noah’s faith led him to respond to the warnings of God and to prepare for judgment that was about to fall on the world by availing himself of the shelter that God appointed in the ark. The “things not seen yet,” refers to the rain which had not fallen before. Noah believed God and built the ark, and in doing so, he “condemned the world,” for it told the story that judgment was coming. Similarly, these Hebrews needed to find shelter through faith in the one sacrifice of Christ, and thus, to be safe from the judgment of their sins. Many had done so, but there were some, it seemed, who had not.
The Patriarchal Saints
Vss. 8-22—This second group of saints are the “fathers” of the nation of Israel (Acts 26:6; Rom. 9:5; 11:28; 15:8, etc.). They are called “the patriarchs”—beginning with Abraham (Heb. 7:4) and running down through to the twelve sons of Jacob (Acts 7:8). As mentioned, this group of saints illustrates faith that lays hold of the world to come, and consequently, lets go of ambitions in this present world. This, in turn, makes them willing to walk as strangers and pilgrims through it.
Abraham
(vs. 8)
Abraham illustrates faith that responds to God’s call, even though it was a call to something that he couldn’t see with his eyes. He was “called to go out into a place” of blessing that was promised to him. His faith led him to respond, and he “went out, not knowing whither he went.” This may have looked foolish in the eyes of those who observed his steps, but it was the will of God. The writer mentions this point because it was the very thing that the Hebrew believers needed to do in principle. Abraham had to leave his former position in Ur of the Chaldees and go out to a new place which he had not seen. Similarly, they had heard the call of God in the gospel to go out from their former position in Judaism to Christ, even though there was very little to see outwardly in Christianity.
Vss. 9-10—Abraham’s faith led him to go to a land that had been promised to him, and he and his posterity (“Isaac and Jacob”) were happy to live there as strangers and pilgrims. Even though the land of Canaan had been given to him for an inheritance, Abraham did not attempt to take possession of it by dispossessing the people there, but lived in it in separation from those people. What sustained him was his faith. He had his eye on something unseen. The writer tells us that “he looked for a city which hath foundations, whose Builder and Maker is God.” This, we are told in chapter 12:22, was “the city of the living God, the heavenly Jerusalem.” What Abraham knew of heavenly and eternal things we are not told, but they had captured his heart and caused him to walk in a different path from other men.
Not only did those unseen things capture Abraham’s heart, he succeeded in passing on the convictions of his faith to his posterity. This is evident by the fact that they also “dwelt in tents”—a characteristic sign of a pilgrim. This was a marked contrast to Ishmael and his posterity. They built for themselves “towns” and “castles” and appointed some as “princes” (Gen. 25:12-18). Being content to live in a tent shows us that Abraham had no intention of settling down in this scene, nor had he any desire to distinguish himself in the world. Similarly, with these Hebrew believers who were struggling with their ties in Judaism; if the magnitude of their spiritual blessings in Christ were grasped, those things would cause them to let go of the outward things of earthly religion.
Sara
(Vss. 11-12)
Sara illustrates faith that trusts God in spite of natural impossibilities. Her confidence was in God’s Word. God had promised Abraham and Sara a son, and they believed Him. He was good to His Word, and Sara “received strength to conceive seed, and was delivered of a child when she was past age.” Likewise, having put their trust in the Lord Jesus Christ, these Hebrew believers could count on Him to help them overcome impossible difficulties in the path of faith.
Vss. 13-14—The writer then summarizes what characterized the faith of these patriarchs and sets it before the Hebrew believers as a model for their faith. He says, “These all died in faith, not having received the promises.” This doesn’t contradict chapter 6:15 which states that Abraham received the promise. These verses are speaking of two different things. Chapter 6:15, is referring to Abraham receiving of a son and having a posterity through him; here in chapter 11, it is promises in connection with the inheritance in Canaan. Also, the “all” that the writer refers to in this verse, is all those in this group of patriarchal saints. If he were referring to all mentioned thus far in the chapter, he would be contradicting what he said about Enoch who didn’t die. His point in stating this is that the faith of these old saints led them to start on a path, and their convictions concerning it were so deep that they continued on in that path to the very end of their lives—they didn’t turn back. They lived and died for what their faith saw. Likewise, the Hebrew believers needed this kind of faith and conviction concerning the step they had taken in coming to Christ, and to persevere in it.
What propelled these men and women through life was their faith. Their faith saw the things that were promised by God, even though those things were “afar off” in time. They were “persuaded” of them and “embraced” them in their hearts, and as a result, they lived a life that “confessed” what their hearts were engaged in. The writer says that those who move on such lines “show clearly” that they are living for another “country,” and not for this world. Those dear old saints looked beyond things that are seen and embraced unseen things, and it produced a practical effect in their lives that made them walk as “strangers and pilgrims” through this present evil world.
Vs. 15—The writer adds, “Truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.” That is, if they allowed their minds to dwell on the old country from which they had come (Mesopotamia), it would have had the effect of pulling them back to it in heart—and where the heart goes, the feet will follow. It wouldn’t be long before they would return to that land. But they didn’t do that; they kept their eyes and their hearts on what had been promised to them, and it motivated them to continue in the path of faith. This served as a cautionary warning for these Hebrew believers who were under pressure to return to Judaism. If they kept their thoughts on the old days in the temple and their connections there, etc., it would have a negative effect on them, and it would eventually draw them back into it. Therefore, it was important for them to follow the example of the patriarchs and to keep their minds fixed on what they had in Christ (Col. 3:1-2).
Vs. 16—The faith of those old saints acted as a spiritual telescope which brought heavenly things into view. They trusted God’s Word as to the promises and desired “a better country,” which was “heavenly,” and thus, God approved of their faith. He was “not ashamed to be called their God” and happily identified Himself with them. They will not be disappointed; God has “prepared for them a city” above, and they will reach it in the day of their resurrection. Until then, their disembodied souls and spirits are with Christ above (Phil. 1:23).
Vss. 17-19—Abraham is mentioned again to show that God tests faith. In fact, all who take the path of faith will be tested sooner or later. Abraham was told by God to offer up his son, Isaac—the very one he had waited so long to have and through whom the promises would be fulfilled. Humanly speaking, to do this didn’t make sense, but Abraham did not allow what he didn’t understand to hinder his obedience to God. And as a result, it says, “By faith Abraham, when he was tried, offered up Isaac.” The test for him was whether he would be willing to let go of that which was very dear to his heart in order to obey God. As we know, he came through the test marvellously. He would have killed Isaac had the Lord not intervened (Gen. 22:10-12). A thousand things may have passed through his mind as to why God would want this, but Abraham went forward without acting on his own thoughts and preferences, and obeyed God.
The writer goes on to tell us how Abraham was able to pass the test of his faith; he believed that “God was able to raise him (Isaac) up, even from the dead; from whence also he received him in a figure.” This was quite remarkable, for up to that time in history there had been no known record of anyone rising from the dead. Even though Abraham didn’t actually slay Isaac, He was given credit for believing in resurrection, and in a sense, he “received” Isaac from the dead figuratively. The writer was led by the Spirit to set this incident before the Hebrews as an example for them to follow. The matter they were facing, concerning leaving Judaism for Christianity, was definitely a test of their faith. They dearly loved their heritage in Judaism, but were they willing to let go of it to obey God? Would they put God’s will before their own natural desires? Abraham did, and he was their great example.
Isaac
(vs. 20)
The writer passes on to Isaac’s faith. He says, “By faith Isaac blessed Jacob and Esau concerning things to come.” In this, Isaac is an example of one who walks in the light of the future, when the promises would be realized. Likewise, the Hebrew believers were to have Isaac’s foresight and live in view of the Christian “hope” (chap. 10:23). Looking forward in faith is a healthy thing for the pilgrim walking by faith; it keeps his heart and mind on “things to come,” and away from things of this world.
Jacob
(vs. 21)
There really wasn’t much in Jacob’s early life that was of faith, but as he passed through various circumstances and the disciplines God appointed for him, he grew spiritually with his age. In his latter days, he manifested an intelligence that faith gives to a believer. In fact, of all the patriarchs, it is only said of him that he “worshipped!” He did it “leaning upon the top of his staff.” He then “blessed both the sons of Joseph” with an intelligence that showed that he understood something of the end of the first order of man in the flesh and the introduction of a new order that was going to come—by crossing his hands “wittingly” when blessing them (Gen. 48:5-14). It is difficult to know just how much of this Jacob really understood, but it is something that the Hebrew believers would do well to follow. The whole order of worship in Judaism, which accommodates the first man, had been set aside for a new order of things after the new man in Christ. They needed to accept this fact.
Joseph
(vs. 22)
Joseph is another example of faith that looks onward to the future: Instead of looking back to his glory days in Egypt, he looked on to the glory of Israel in the land of Canaan, and showed where his heart was by giving “commandment concerning his bones.” He understood that he would not be alive to see it, but he wanted his bones to be buried in that place which his faith had laid hold of.
The Israelitish Saints
Vss. 23-40—The saints in this third group illustrate faith that is willing to endure rejection and persecution from the world because it has laid hold of greater things. These saints demonstrate faith that suffers.
Moses’ Parents
(vs. 23)
Moses’ parents (Amram and Jochebed) refused to follow the mass of the Israelites in Egypt who were ordered by the king to put their male children to death in the river (Ex. 1:22). Their faith led them to stand apart from their brethren in this, and to hide their son from Pharaoh. Their faith led them to go against what was considered the thing to do in that day. They fully understood that this could bring them into suffering, and even death, but they were “not afraid of the king’s commandment” and did what God wanted them to do. Again, the Hebrew believers needed to follow this example of faith and have the courage to do the will of God by standing apart from the mass of their Jewish brethren who had taken a position against Christ—even if it brought them into suffering.
Moses
(Vss. 24-28)
Moses’ faith exhibits this same willingness to accept suffering on account of doing the will of God. The writer says, “By faith Moses, when he was come to years [had become great], refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing Him who is invisible.” As was the case with the patriarchs in verse 13, there was a moral order to Moses’ exercises in faith which led him to quit his position in Egypt. Providence had put him in Pharaoh’s court, but faith led him out.
Having a view of the divine “recompense of reward,” Moses was able to form a correct estimation of “the treasures of Egypt,” which were but vain things. This led him to cast his lot in with the suffering and afflicted people of God. This is quite amazing; he gave up a significant position in Egypt, and “the pleasures of sin” that went with it, to identify himself with God’s suffering people. He chose to suffer with them! What made him do it? He “esteemed” (considered) the reproach connected with the children of Israel to be “greater riches” than the treasures of Egypt! The writer points out that this reproach was of the same character as “the reproach of Christ” which the Hebrew believers were facing. F. B. Hole asks, “If Egypt’s glory is not to be compared to the reproach of Christ, how will it look in comparison to the glory of Christ?” (Hebrews, p. 53) The writer tells us that Moses was able to endure the hardship that came with that position of reproach because his faith saw “Him who is invisible,” and this motivated him.
The lesson in this for the Hebrew believers was that they, too, needed to keep their eye on “Him who is invisible.” To the faithless person, this is ridiculous. He asks, “How can you look at something invisible?” But faith sees invisible things (2 Cor. 4:18). Even though Christ has gone back to heaven and is no longer in physical sight, keeping our eye of faith on Him, and on what we have in Him, gives us the endurance we need to continue in the path. The Hebrew believers needed to realize that the reproach of Christ which they were bearing at the hands of their unbelieving brethren was a privilege (Acts 5:41; Phil. 1:29). The step their faith had led them to take in identifying themselves with Christ would be recompensed (rewarded) in a coming day.
The Children of Israel
(Vss. 29-30)
The writer then points to the situation which the children of Israel were in, which led to their miraculous passage through the Red Sea. They were being chased by Pharaoh and his army, and there was nowhere for them to turn. Straight ahead was the Red Sea and on either side were impassable mountains! Their predicament seemed hopeless, but God stepped in and delivered them by opening a way through the sea, which “the Egyptians assaying to do were drowned.”
The encouragement these Hebrew believers were to take from this was that even though their situation seemed quite impossible, God was in it, and He would make a way through the persecution, etc. They needed to have the faith that the children of Israel had and continue following God’s leading. A lesson they could take from this incident is that God knows how to take care of His people’s persecutors.
Then, having entered the land of Canaan: “the walls of Jericho fell down” before the children of Israel (vs. 30). (It is of note that Israel’s 40-year wilderness journey is passed over entirely.) The writer tells us that the walls fell on account of their faith! Again, seemingly impossible circumstances were overcome by simply trusting God, the God of circumstances.
Rahab
(vs. 31)
The writer moves on to Rahab—a Gentile believer. She looked ahead and saw judgment coming, and in faith abandoned the position she was in by identifying herself with the new thing that God was doing in the land with the children of Israel. Rahab is brought in because her situation, in principle, was similar to the Hebrews. Like her and her people, judgment was coming upon the Jews, nationally. This was on account of their rejection of Christ (Psa. 69:22-28; Matt. 22:7; Luke 12:58-59; 1 Thess. 2:14-16). A literal destruction was about to fall on the nation by the Roman armies, and this judgment was not far off! It actually fell in 70 A.D. which was about 7 short years after the epistle was written. Hence, there was not much time for these Jewish believers to linger in Jerusalem. The prudent thing was to do as Rahab did and abandon their former position which had God’s judgment on it and identify themselves with the Christian company by going “without the camp” (Heb. 13:13).
Gideon, Barak, Samson, Jephthae, David, Samuel & the Prophets
(vs. 32)
The writer then groups a number of other Old Testament saints together and tells us that “time” would not allow him to speak of them in any detail. These men are known in Scripture for their weaknesses and failures as much as they are for their faith. The encouraging thing to see here is that even though their faith was imperfect, God approved of their actions in faith and helped them to succeed. Thus, even though our faith may be weak and we may have failed in the path, God still approves if and when we act in faith. So, it is not about how much faith we have as it is in whom our faith rests. Seeing these ones mentioned among the faithful Old Testament saints should encourage all of us.
The Power and Endurance of Faith
Vss. 33-40—In the closing verses of this 11th chapter, the writer refers to a number of other saints anonymously, perhaps to save “time.” He places them in two groups:
Those who were delivered from their trying circumstances through the mercy of God. Their stories illustrate the power of faith (vss. 33-35a).
Those who were not delivered from the adverse circumstances they faced, but were granted grace to go through them. Their stories illustrate the endurance of faith (vss. 35b-38).
Those Delivered Through Mercy
Vss. 33-35a—As to the first group of saints, the writer says, “Who through faith subdued kingdoms” (i.e. Joshua), “wrought righteousness” (i.e. Hezekiah), “obtained promises” (Solomon & Israel – 1 Kings 8:56), “stopped the mouth of lions” (Daniel), “quenched the violence of fire” (Shadrach, Meshach and Abednego), “escaped the edge of the sword” (i.e. Jeremiah), “out of weakness were made strong” (Samson), “waxed valiant in fight” (the Maccabees – Dan. 11:32), “turned to flight the armies of the aliens” (Gideon’s army), “women received their dead again by resurrection” (the poor woman of Sarepta & the rich woman of Shunem). As mentioned, these examples illustrate the power of faith that works to deliver the saints of God from their trials.
Those Not Delivered, but Granted Grace
Vss. 35b-38—The writer then says, “And others....” This brings us to the second group of saints who were not delivered from their difficult circumstances, but their faith caused them to triumph in their trials—even more brightly than the first group. God gave them the grace to go through their trials triumphantly, even if it led them to death (James 4:6). What heads the list of these worthy saints is those who “were tortured, not accepting deliverance; that they might obtain a better resurrection.” That is, these dear believers were offered deliverance from their persecutors, if they would compromise. Had they recanted, they would have been set free. But their faith would not accept deliverance on those terms, and it led to their death. However dark it may have been for them in those trying circumstances, their future is assuredly bright. They will obtain “a better resurrection” at the coming of the Lord (the Rapture).
He says, “And others had trial of cruel mockings” (i.e. Nehemiah – Neh. 4:1-3) and “scourgings” (the officers of the children of Israel – Ex. 5:16), “moreover of bonds and imprisonment” (Joseph, Micaiah, Jeremiah, etc.), “they were stoned” (Zechariah – 2 Chron. 24:21), “they were sawn asunder” (Isaiah), “were tempted” (i.e. Job), “were slain with the sword” (Uriah – Jer. 26:23), “they wandered about in sheepskins and goatskins” (Elijah), “being destitute, afflicted, tormented” (prophets in the time of Elijah – 1 Kings 18:4; 19:10). The writer then adds, in a parenthesis—“of whom the world was not worthy.” This is surely true. This group of saints illustrates the endurance of faith. They looked like losers that were defeated by their enemies, but really, their lives were triumphs of faith. Heaven has the record straight and God will declare it in the day of Christ.
Vss. 39-40—In summary, he says, “These all, having obtained a good report through faith, received not the promise.” This “good report” was true of all the saints in the chapter. They did not live to see the kingdom of Israel’s Messiah, but they lived and died in faith, and thus, they all had God’s approval. They have missed nothing, for they will have their part in the heavenly side of the millennial kingdom when they are resurrected (Dan. 7:18, 22, 27 – J. N. Darby Trans.; Matt. 13:43; Heb. 12:22-24).
By using the pronouns “us” and “they,” the writer distinguishes the portion of blessing that the Old Testament saints had from what Christians have. He says, “God having provided some better thing for us, that they without us should not be made perfect.” This shows that God has different portions of blessing for the various groups of believers in His large family. They are not all blessed the same—some have a heavenly portion and some have an earthly portion (Eph. 3:15). Contrary to the mistaken teaching of Reformed (Covenant) Theologians, God’s family does not just consist of the Church (Christians)—which they think is made up of all believers from the beginning to the end of time. There are Old Testament saints who will be resurrected with a heavenly portion of blessing (“the spirits of just men made perfect”) and then there are Christians (“the Church of firstborn ones”) who also have a heavenly portion of blessing, but distinctly different and far superior to what the Old Testament saints have (Heb. 12:23 – W. Kelly Trans.). Our verse (40) clearly indicates this distinction, calling our Christian portion “some better thing.” This is on account of our unique connection with Christ by the indwelling Holy Spirit, which makes us His body and bride (Eph. 5:30-32; Rev. 19:7). Then, there will also be the redeemed remnant of Israel (Rev. 7:1-8) and the believing Gentiles (Rev. 7:9) who will both populate the earthly side of the millennial kingdom. These saints will have an earthly portion of blessing in connection with Christ, Israel’s Messiah.
The fact that the Christian company is referred to as “firstborn ones” (which indicates preeminence), shows that the Church has a place in God’s large family that is superior to the others (Heb. 12:23 – W. Kelly Trans.). They have been singled out for special blessing by God’s sovereign grace, not because they are better than the others in His family, but because God has purposed to display “the glory of His grace” and “the riches of His grace” before the world (Eph. 1:6-7; 2:7) and they are simply the trophies of His grace.
Verse 40 also indicates that the Old Testament saints will be raised at the same time as the New Testament saints who have died in Christ. He says, “That they without us should not be made prefect.” Being “made perfect” refers to our bodies being glorified. The saints of God have not been perfected in this way yet (Phil. 3:12), which occurs at the Lord’s coming—the Rapture (Phil. 3:20-21).