Hebrews 11:39-40 NASB
And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect.
How is it that the OT saints described previously in the chapter would not be made perfect “apart from us”? Exposition on the meaning of “perfect” here would be welcome as well.
The idea is salvation had not reached its completion during their lifetime. Their salvation wasn't complete until Christ's sacrificial death, what was promised.
The term completed Jew emphasizes this meaning. The Old Testament (Tanakh) is incomplete without (apart from) the New Testament (New Covenant). The Old Testament saints looked forward to the Messiah, even as early as Moses (Deut. 18:15-19). Even for the Orthodox Jew, who does not accept Jesus Christ as the Messiah, sees the need for the Messiah yet to come.
Appendix -- References
Now if perfection [τελείωσις] had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? (Heb. 7:11, ESV)
For Christ is the end [τέλος] of the law for righteousness to everyone who believes. (Rom. 10:4, ESV)
τελειόω ... ① to complete an activity, complete, bring to an end, finish, accomplish ... ② to overcome or supplant an imperfect state of things by one that is free fr. objection, bring to an end, bring to its goal/accomplishment ... ③ As a term of mystery religions consecrate, initiate, pass. be consecrated, become ... -- Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 996). University of Chicago Press.
That apart from us they should not be made perfect (ἱνα μη χωρις ἡμων τελειωθωσιν [hina mē chōris hēmōn teleiōthōsin]). Negative purpose clause with ἱνα μη [hina mē] and the first aorist passive subjunctive of τελειοω [teleioō]. 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. -- Robertson, A. T. (1933). Word Pictures in the New Testament (Heb 11:40). Broadman Press.
11:40. “Made perfect” here refers to the consummation of salvation (1:14), the resurrection of the dead (11:35). All the righteous would be raised together at the very end of the age (Dan 12:2, 13). -- Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Heb 11:40). InterVarsity Press.
Nevertheless, on the other hand, these heroes of faith, even though they kept on trusting, did not receive what had been promised in their own lifetimes (v. 13), because God had planned something better, namely, something that would involve us who came later; so that only with us would they be brought to the goal (or “perfected, made complete,” as explained in 7:11, Ro 10:4N). God’s secret plan for history (Ro 11:25–26, 16:25–26; Ep 1:9, 3:9), involving the perfecting of human beings from all times, places and cultures (Rv 7:9–10), Gentiles as well as Jews (Ro 11:25–36; Ep 1:9–14, 2:1–3:11), is glorious beyond imagining (Ro 11:33–36, Ep 3:20–21). Only by trusting God can anyone enjoy its benefits. -- Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Heb 11:39). Jewish New Testament Publications.
The basic idea is that the people of the OT could not receive the dispensation of grace that became available at the advent of Christ. Various denominations have an number of interpretations about this. One scripture that sheds light on the issue is 1 Cor. 15:28-29:
When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all. Otherwise, what will those do who are baptized for the dead?
Here, Paul suggests that God's becoming "all in all" is related to the early church's practice of being "baptized for the dead." Some Christians understand this to mean that the OT saints and others are "made perfect" though vicarious baptism or other such ceremonies.
Several denominations speak of saints and other departed spirits returning to earth to cooperate with human beings. For example, Swedenborgians and others believe that spirits interact with humans on earth for mutual benefit, while Unificationists teach specifically that
By assisting people of faith living on the earth to fulfill their missions, the spirits may complete their missions at the same time. Herein lies the meaning behind the verse which foretold that in the Last Days the Lord will come 'with his holy myriads.' (2 Pt. 3:9)
Latter Days Saints, meanwhile, make it a serious duty of believers to identify ancestors through genealogical research and the be baptized on their behalf.
Finally we should mention the tradition of the Catholic Church whereby souls receive plenary indulgences in order to ascend from Purgatory to Heaven. This doctrine is supported by Matthew 18:18, which according to Catholics, gives popes, as Peter's representatives, the power of "binding and loosing."
Conclusion: several denominations hold that departed spirits are perfected though interaction with those on earth, either through church ceremonies such as the dispensation of indulgences and baptism of the dead, or cooperation with those on earth to accomplish God's will. In terms of biblical hermeneutics, verses cited in support of these ideas include Matthew 18:18, 1 Cor. 15:28-29 and 2 Pt. 3:9. Since these ideas are contentious and denominationally based, I do not affirm them as the correct answer to the OP. Readers will make up their own minds on that issue.
