Bumper sticker theology—it does not seem to be as big today, but years ago you would see all sorts of theological statements on car bumpers. Some were better than others, of course. But the problem with all of these slogans was that they never gave context. “Jesus Is The Answer,” but no one was quite sure what the question was. The theme of Hebrews could fit on a bumper sticker: “Jesus is better!” But the preacher to the Hebrews goes to great lengths to explain what he means. This is where chapter 11 comes in: Since the Old Testament saints looked to the Christ who was to come, in the light of Christ’s coming we should not go back to the old covenant worship and regulations. In our passage, the author to the Hebrews begins concluding this part of his argument. Much is in view as the author accelerates through the rest of the Old Testament, but the main thing we will note is that because we have the same Christ as the saints of old did, we can live by faith in him through every circumstance.

Faith and Victory

And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection. (Hebrews 11:32–35a)

“Time would fail me…” That is how we know the author was a preacher. He cannot say all that he would like to say, so he has to pick up the pace and fly through the rest of the Old Testament. So be encouraged: The entire Old Testament is a record of God’s faithful covenant dealings with his people on the way to Christ.

Who does the preacher to the Hebrews pick out in these verses? We see six names in verse 32, all six of whom can be categorized as those who fought and won. When I was a young boy, these figures would have been among my favorites because of the exciting battles they led and the astounding victories they saw. God certainly used these men to advance the cause of his people, and therefore to advance redemptive history. In that sense we can think of them as heroes. But in reality, they are heroes of the Hero. By faith they did wonderful things, but it was really God at work in and through (and sometimes in spite of) them. Through recollecting their lives, we are reminded that victory for God’s people is only won because of God’s power. There is a temptation for us to think we are able to do things in our own power, especially when it comes to the kingdom of God. But if you look at the stories of these men in the Old Testament, it was not through sheer strength of arms that they won these victories. No, God was at work, keeping his promises to his people about the coming Christ.

One way we can see who was really at work here is to realize that not only were these six men fighters and victors, but they were all sinners like us. Gideon refused the kingship (Judg 8:22–23), but then he took the benefits of being king without the responsibilities (Judg 8:29–32). He also named his son Abimelech, which means my father is king. Samson, of course, was a mess. Never fighting for Israel but only for himself, he killed more Philistines in his death than in his life. And then there is Jephthah, the man who took a rash vow and ended up sacrificing his daughter to God in something that the LORD never would have commanded him to do. These men were not exactly exemplary moral figures, to put it mildly. Why are they in this chapter? Their inclusion is meant to highlight the nature of faith, that it relies on its object, not its subject. Our faith is only as strong as the Christ in whom we trust, and we should be profoundly thankful for that because we are weak, inconsistent sinners. God saves sinners through Christ, sinners like these people, sinners like you and me. So, we ought to believe and take heart!

Faith and Suffering

Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. (Hebrews 11:35b–38)

 The author to the Hebrews has reminded us of those who won in Christ, in the sense of winning earthly victories. But not everyone was a winner in this sense. The end of verse 35 through verse 38 is an anti-prooftext to the so-called prosperity gospel. Did these people gain health, wealth, and temporal happiness by faith? No, instead they dealt with suffering, and especially persecution for the sake of their faith. In this way, they were similar to the first-century Hebrew Christians who were feeling the squeeze.

This is important for us to hear, too. Hebrews 11 does not let us fantasize about a past golden age. It tells the story of redemption, warts and all. It points us to the real golden age, which is in the future. Where are we headed? To Christ himself. So everything behind us, even the best of times, are worse than our future. That is what makes the suffering worth it. Verse 35b speaks about people being tortured but refusing release for the sake of their faith. That seems to be a story from the time of the Maccabees.¹ The beginning of verse 35 speaks about women receiving their dead through resurrection, and it seems that resurrection was also on the minds of those who refused relief. They were heading to a better life, where they would never die again (Rom 6:9).² In other words, the best is still coming. This could describe Christ’s death, of course. And we have the same promise Christ had: the resurrection of the body and the life everlasting. So look ahead to blessing, even through suffering, even during persecution. The world may hate us, but its opinion has never counted for much (Rom 1:32). What we seek is God’s approval, which is exactly what we have in Jesus Christ. Verse 38 tells us that “the world was not worthy” of those who suffered for the sake of Christ. That is an inspired commentary on these events—it is God’s own testimony to these suffering saints and martyrs. Remember, God’s verdict is what matters. For all those who are looking to Christ alone for salvation, his verdict in justification is that your sins are forgiven and you are counted righteous for the sake of his Son. So, are you suffering? Are you lowly? Through Christ, God is with his people in victory and suffering. Your justification will never waver. Christ’s righteousness given to you will never lack. His hold on you will never lessen (John 10:28–29).

Faith and the End

And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect. (Hebrews 11:39–40)

The word translated by the ESV as “commended” in verse 39 is the same word from 11:2. As we noted in the first part of this series, that word is better translated as “received testimony” instead of “commended.” So all these believing saints received testimony through their faith—they received testimony, but not yet the thing promised. Thankfully, this was not all or nothing. They looked to Christ and received him, yet not in his fullness. So what did God testify to them? He testified that he has control over life and death, that he decides who is worthy and unworthy, and that his promises in Christ are certain and unwavering.

The Long Wait

Imagine their situation. Victories and defeats, births and deaths, exoduses and exile, yet they were still waiting for the Savior who was to come. Their faith was always tied to hope in the God who promises and gives testimony. They waited on God, and they waited for us, because there is something better for us. Christ and his new covenant came, and we are heading towards the new creation. If we are made perfect with them, why seek after something else? Why look to previous eras of redemptive history? Why look elsewhere than to the Christ who has come in fulfillment of all God’s promises? That is the point the author to the Hebrews is making to these first century Jewish Christians, and it is what we should take away as well. Verse 40 shows that this was God’s plan all along. You can trust his plan—we have what was promised! You have the same Christ, but now he has come. Therefore, you can endure suffering knowing there is something better coming, because our great high priest is better than any earthly mediator the Old Testament saints ever knew.³ His mediation is perfect and his promises are everlasting.

Conclusion

We have more revelation than the Old Testament saints. As Hebrews 1:1–2 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” We have received more testimony from God himself through Jesus Christ. We have a greater taste of the reality to which the Old Testament saints looked with longing and expectation. Let us live like it! We have the same Christ they had, so we can live by faith in him through every circumstance. Praise God, what a Savior!

Notes

1. William L. Lane, Hebrews 9–13, Word Bible Commentary 47b, ed David A. Hubbard, Glenn W. Barker, and Ralph P. Martin (Zondervan, 1991), 388; R. T. France, “Hebrews,” in The Expositor’s Bible Commentary 13, Hebrews–Revelation, Revised Addition, ed. Tremper Longman III and David E. Garland (Zondervan, 2006), 164.
2. Lane, Hebrews 9–13, 389.
3. France, “Hebrews,” 166.

©Chris Smith. All Rights Reserved.

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Post authored by:

• Christopher Smith

  

  Christopher Smith is originally from Bellevue, Nebraska. A graduate of Westminster Seminary California (M.Div 2019; MA (Historical Theology) 2020). He is associate pastor of Phoenix URC in the United Reformed Churches of North America. He is currently pursuing a ThM in systematic theology at Puritan Reformed Theological Seminary.

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