Ver. 40. "” "œGod having provided some better thing for us, that they without us should not be made perfect."
Having declared the victorious faith of believers under the old testament, with what it enabled them to do and suffer, and given an account of their state as unto the actual accomplishment of that promise which they lived on and trusted unto, in this last verse of this chapter he compares that state of theirs with that of believers under the gospel, giving the preeminence unto the latter, with the reason whence so it was. And there is in the words, "” 1. The reason of the difference that was between the two states of the church; and this was God´s disposal of things in this order: "œGod having provided." 1 The difference itself, namely, "œsome better thing" that was so provided for us. 3. A declaration of that better thing, in a negation of it unto them: "œThat they without us should not be made perfect."
In the exposition of these words, Schlichtingius proceeds on sundry principles, some whereof are embraced by his followers, as others of them are rejected by them: 1. That the promise intended, verse 39, is the promise of eternal life. 2. That under the old testament believers had no such promise, whatever hopes or conjectures they might have of it. 3. That both they and we at death do cease to be, in soul and body, until the resurrection, none entering before into eternal life. 4. He inquires hereon how God did provide some better thing for us than for them; which he pursues with such intricate curiosities as savor more of the wit of Crellius than his own.
But the whole of it is senseless and foolish. For if when any one dies he is nothing, or as nothing, so as that unto him it is but as one moment between death and the resurrection, as he contends, the state of all as unto eternal life and an entrance thereinto is absolutely the same, nor is the one in any thing better than the other, although they should die thousands of years one before another. But as all these things are openly false, and contrary to the chief principles of Christian religion, so they are utterly remote from the mind of the apostle, as we shall see in the exposition of the words.
Those of the church of Rome do hence fancy a limbus, a subterraneous receptacle of souls, wherein they say the spirits of believers under the old testament were detained until after the resurrection of Christ, so as that they without us were not made perfect. But that the saints departed from the beginning of the world were excluded from rest and refreshment in the presence of God, is false and contrary unto the Scripture. However, the apostle treats not here at all about the difference between one sort of men and another after death, but of that which was between them who lived under the old testament church-state whilst they lived, and those that live under and enjoy the privileges of the new; as is evident in the very reading of the epistle, especially of the seventh chapter, and is expressly declared by himself in the next chapter to this, verses 18-24, as, God willing, we shall see on the place.
These open corruptions of the sense of the words being rejected, we may be the more brief in the exposition of them. 1. The first thing in them is the reason of the difference asserted. And that is, God´s providing things in this order. The word properly signifies "œforeseeing." But God´s prevision is his provision, as being always accompanied with his preordination: his foresight with his decree. For "œknown unto him are all his works from the foundation of the world," Acts 15:18. Now this provision of God is the oijkonomi>a tou~ plhrw>matov tw~n kairw~n , Ephesians 1:10, "” the dispensation or ordering of the state, times, and seasons of the church, and the revelation of himself unto it; which we have opened at large on the first verse of the epistle, whereunto the reader is referred. And, "” Obs. I. The disposal of the states and times of the church, as unto the communication of light, grace, and privileges, depends merely on the sovereign pleasure and will of God, and not on any merit or preparation in man. "” The coming of Christ at that time when he came was as little deserved by the men of the age wherein he came as of any age from the foundation of the world.
Obs. II. Though God gives more light and grace unto the church in one season than in another, yet in every season he gives that which is sufficient to guide believers in their faith and obedience unto eternal life.
Obs. III. It is the duty of believers, in every state of the church, to make use of and improve the spiritual provision that God hath made for them; always remembering, that unto whom much is given, of them much is required. 2. That which God hath thus provided for us, "” that is, those who in all ages do believe in Christ as exhibited in the flesh, according to the revelation made of him in the gospel, "” is called "œsomething better;" that is, more excellent, a state above theirs, or all that was granted unto them.
And we may inquire, (1.) What these "œbetter things," or this "œbetter thing" is; (2.) How with respect thereunto "œthey were not made perfect without us." (1.) For the first, I suppose it ought to be 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 the redemption of the church, and all the privileges of the church, in light, grace, liberty, spiritual worship, with boldness in an access unto God, that ensued thereon, which are 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 and consummated, the things alone wherein our state is better than theirs? For as unto outward appearances of things, they had more glory, and costly, ceremonious splendor 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 doth enjoy. To deny, therefore, these to be the "œbetter things" that God provided for us, is to overthrow the faith of the old testament and the new. (2.) We may inquire how, with respect hereunto, it is said that "œthey without us were not made perfect." And I say, "” [1.] "œWithout us," is as much as without the things which are actually exhibited unto us, the things provided for us, and our participation of them. [2.] They and we, though distributed by divine provision into distinct states, yet with respect unto the first promise and the renovation of it unto Abraham, are but one church, built on the stone foundation, and enlivened by the same Spirit of grace. Wherefore, until we came in unto this church-state, they could not be made perfect, seeing the church-state itself was not so. [3.] All the advantages of grace and mercy which they received and enjoyed, it was by virtue of those better things which were actually exhibited unto us, applied by faith, and not by virtue of any thing committed unto them and enjoyed by them. Wherefore, "” [4.] That which the apostle affirms is, that they were never brought unto, they never attained, that perfect, consummated spiritual state which God had designed and prepared for his church in the fullness of times, and which they foresaw should be granted unto others, and not unto themselves, 1 Peter 1:11,12. [5.] What this perfect, consummated state of the church is, I have so fully declared in the exposition of the seventh chapter, where the apostle doth designedly treat of it, that it must not be here repeated; and thereunto I refer the reader.
I cannot but marvel that so many have stumbled, as most have done, 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 persons can avoid the sense which they tender, unless they divert their minds from the whole scope and design of the apostle, fortified with all circumstances and ends; which is not a way or means to assist any one in the right interpretation of the Scripture. And to close this chapter, we may observe, "” Obs. IV. God measures out unto all his people their portion in service, sufferings, privileges, and rewards, according to his own good pleasure. "” And therefore the apostle shuts up this discourse of the faith, obedience, sufferings, and successes of the saints under the old testament, with a declaration that God had yet provided more excellent things for his church than any they were made partakers of. All he doth in this way is of mere grace and bounty; and therefore he may distribute all these things as he pleaseth.
Obs. V. It was Christ alone who was to give, and who alone could give, perfection or consummation unto the church. "” He was in all things to have the pre-eminence.
Obs. VI. All the outward glorious worship of the old testament had no perfection in it; and so no glory comparatively unto that which is brought in by the gospel, 2 Corinthians 3: 10.
Obs. VII. All perfection, all consummation, is in Christ alone. For "œin him dwelleth all the fullness of the Godhead bodily; and we are complete in him, who is the head of all principality and power."
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I get what you're saying and am in complete agreement. 
Are we saved by works? Yes, indeed! God yet requires perfect obedience to the Law.
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SCOTT for being painful
