And these all, etc. This is an argument from the less to the greater; for if they on whom the light of grace had not as yet so brightly shone displayed so great a constancy in enduring evils, what ought the full brightness of the Gospel to produce in us? A small spark of light led them to heaven; when the sun of righteousness shines over us, with what pretense can we excuse ourselves if we still cleave to the earth? This is the real meaning of the Apostle. [1] I know that Chrysostom and others have given a different explanation, but the context clearly shows, that what is intended here is the difference in the grace which God bestowed on the faithful under the Law, and that which he bestows on us now. For since a more abundant grace is poured on us, it would be very strange that we should have less faith in us. He then says that those fathers who were endued with so remarkable a faith, had not yet so strong reasons for believing as we have. Immediately after he states the reason, because God intended to unite us all into one body, and that he distributed a small portion of grace to them, that he might defer its full perfection to our time, even to the coming of Christ. And it is a singular evidence of God's benevolence towards us, that though he has shown himself bountifully to his children from the beginning of the world, he yet has so distributed his grace as to provide for the wellbeing of the whole body. What more could any of us desire, than that in all the blessings which God bestowed on Abraham, Moses, David, and all the Patriarchs, on the Prophets and godly kings, he should have a regard for us, so that we might be united together with them in the body of Christ? Let us then know that we are doubly and treble ungrateful to God, if less faith appears in us under the kingdom of Christ than the fathers had under the Law, as proved by so many remarkable examples of patience. By the words, that they received not the promise, is to be understood its ultimate fulfillment, which took place in Christ, on which subject something has been said already.

Footnotes

1 - This is materially the view taken by Beza, Doddridge, Scott and Stuart. The "promise" is deemed to be especially that of Christ. The ancients heard of him, believed in his coming, but did not witness it. The "some better thing" is considered to be the same with the promise, or to be the Gospel as revealed, or in the words of Stuart, "the actual fulfillment of the promise respecting the Messiah." Still there is something unsatisfactory in this view as to "the promise," as Stuart seems to intimate. There are two verses, chapter 10:36, and 9:15, which seem to throw light on this subject: by the first we find that "the promise" is future to us as well as to the ancient saints; and by the second, that "the better thing" is the atoning death of Christ, which was to the ancient saints an unfulfilled event, but to us fulfilled and clearly revealed, and yet its benefits extended to them as well as to us. The "promise" throughout this Epistle is that of "the eternal inheritance" and "the promises" in verse 13 include this and others, and especially "the better things," that is the Gospel, or fulfillment of what was necessary to attain the inheritance, even the death and resurrection of Christ; or we may say that it is "the better hope," (chapter 7:19) or the "better covenant, which was established on better promises," (chapter 8:6.) The verses may be thus rendered -- "And all these, having obtained a good report through faith, have not received the promise: 40. God having foreordained as to us something more excellent, so that they without us might not be perfected;" that is, in body as well as in soul. The sentiment seems to be this, -- "the ancient saints believed God's promise, respecting an eternal inheritance after the resurrection: they died in hope of this, they have not yet obtained it, and for this reason, because God had designed to fulfill to us what he had also promised to them, even the coming of a Redeemer; it is necessary that this more excellent thing than what had in this world been vouchsafed to them, should take place, as on it depended everything connected with the promise of the heavenly city:' so that without the more excellent thing fulfilled to us, their perfect state, in body as well as in soul, was not to be attained." Their souls are perfect, for we as Christians are said to have come "to the spirits of just men made perfect," (chapter 12:23;) they who die in the Lord are said to "rest from their labors," and are pronounced blessed or happy. (Rev. 14:13.) But they are not in possession of the inheritance promised them, neither the ancients nor those who now die in the Lord.The promise as to both will not be fulfilled until the glorious day of the resurrection. Then all the saints, whether before or after the coming of Christ, will at the same time, with pure and immortal bodies, united to pure spirits, be together introduced into their eternal inheritance which he promised to Abraham and his seed, when he said that he would be their God. Christ referred to that declaration as an evidence of the resurrection. (Luke 20:37.) Then the Patriarchs believed that there would be a resurrection. -- Ed.

And these all, having obtained a good report through faith - They were all commended and approved on account of their confidence in God; see the notes on Hebrews 11:2.
Received not the promise - That is, did not receive the fulfillment of the promise; or did not receive all that was promised. They all still looked forward to some future blessings; notes, Hebrews 11:13.

Having obtained a good report (having been witnessed to; see Hebrews 11:2) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake.
Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died.

(16) And these all, having obtained a good report through faith, received (y) not the promise:
(16) An amplification taken from the circumstance of the time: their faith is so much the more to be marvelled at, by how much the promises of things to come were more dark, yet at length were indeed exhibited to us, so that their faith and ours is as one, as is also their consecration and ours.
(y) But saw Christ afar off.

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.

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.

having obtained a good report--Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (Hebrews 9:28); "the eternal inheritance" (Hebrews 9:15). Abraham did obtain the very thing promised (Hebrews 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [FLACIUS in BENGEL]. (Compare Note, see on Ephesians 4:8). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.

And these all, having obtained a good report through faith. By the power of faith they lived holy and heroic lives, but all died without having seen the fulfillment of the promise of a Deliverer.
God having provided some better thing for us. The new and better covenant, the gospel, the realization of the promise made to Abraham.
That they without us should not be made perfect. That they and we together might be made complete in the city whose builder and maker is God. The full fruition, the being made complete (perfect) belongs to the heavenly state. All these ancient heroes, who died not having received the promise, need the realization of the promise in Christ to make them perfect; by that promise we also are saved.

And all these - Though they obtained a good testimony, Hebrews 11:2, yet did not receive the great promise, the heavenly inheritance.