01.15. A Good Report
15 A Good Report
And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah; of David also, and Samuel, and of the prophets:
Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to fight the armies of the aliens.
Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered in sheepskins and goatskins; being destitute, afflicted, tormented;
(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
And these all, having obtained a good report through faith, received not the promise:
God having provided some better thing for us, that they without us should not be made perfect (Hebrews 11:32-40). The great issue in the Book of Hebrews is "Faith." God has spoken, and man is called upon to believe what God has revealed. The opening words in the first chapter of this book form the foundation upon which the remainder of the book rests: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son [lit. ’in Son’]..." (Hebrews 1:1-2 a). Old Testament saints were called upon to believe the Word of God in time past, and New Testament saints are called upon to believe the Word of God in these last days.
God’s revelation in the Book of Hebrews pertains particularly to issues surrounding a type-antitype treatment of the land of Canaan and the people of this land. Within this framework, the book deals with an earthly calling in the type and a heavenly calling in the antitype. The exercise of "faith" relative to the beginning point in an individual’s pilgrim walk is an issue in Hebrews (Hebrews 11:4, Hebrews 11:17-19), but this is not the main issue of the book. "Faith" in Hebrews has to do primarily with the pilgrim walk itself in relation to the expectation of what God has promised beyond the pilgrim walk (Hebrews 11:5-16, Hebrews 11:20-40).
There are two great epistles on "faith" in the New Testament -- Romans and Hebrews. Romans deals primarily with the salvation which we presently possess, the salvation of the spirit; and Hebrews deals primarily with the salvation to be revealed, the salvation of the soul. "Faith" in Romans looks back to the issues of Calvary, and "faith" in Hebrews looks beyond this point to issues surrounding the present Christian life and the coming kingdom. Herein lies the key to a correct understanding of "belief" or "faith" as presented, not only in these two books, but in the remainder of Scripture as well. A Better Resurrection
Hebrews, chapter eleven forms a climactic point toward which revelation in the first ten chapters moves. The response, "by faith," on the part of individuals throughout this chapter was occasioned by the promises of God. God had, through His revelation "unto the fathers by the prophets," revealed certain things concerning His plans and purposes. And within the scope of God’s revelation concerning His plans and purposes lay the promises of future blessings which would one day be realized by His people. Numerous Old Testament saints became interested in these things, took their eyes off the present, and looked out into the future, believing that God would ultimately bring to pass what He had promised.
Outlining Abraham’s walk by faith in Hebrews 11:8-16, two things stand out above everything else -- the promise of an earthly inheritance, and the promise of a better inheritance, "that is, an heavenly." It is clear from Hebrews 11:10-16 that not only did Abraham, Isaac, and Jacob desire the heavenly inheritance above the earthly, but so did many other Old Testament saints (Hebrews 11:9). And it is also clear from passages such as Matthew 8:11 and Luke 13:28 that these Old Testament saints who moved through their pilgrim life by faith, looking beyond the earthly inheritance to the heavenly, will one day realize this heavenly inheritance.
Our text in Hebrews 11:32-40 centers around the thought of "a better resurrection" (Hebrews 11:35), a resurrection having to do strictly with Old Testament saints. Certain Old Testament saints, by faith, passed through trials and testings, refusing to accept deliverance, even to the point of death, in order to obtain something which God had promised -- "a better resurrection." The better resurrection in this text cannot refer merely to the resurrection of Old Testament saints occurring at the end of the Tribulation, for this resurrection will include all Old Testament saints -- both those who governed their lives in the manner set forth in Hebrews 11:8-16; Hebrews 11:32-39, and those who did not so govern their lives. The resurrection of Old Testament saints, for example, will include all who came out of Egypt under Moses -- both those who were overthrown in the wilderness, and those who were allowed to enter into the land of Canaan. Passing victoriously through trials and testings as a prerequisite for attaining to this resurrection is alien to any Scriptural teaching on resurrection. Thus, of necessity, something beyond this resurrection (things involved in, "let us go unto perfection [maturity]" in Hebrews 6:1-2) must be in view.
Hebrews 11:1-40 is divided into two parts (Hebrews 11:4-16; Hebrews 11:17-40), and each part begins at the same point and also ends at the same point -- the blood sacrifice, and the Kingdom Age. At the beginning of part one Abel offered a lamb (Hebrews 11:4), and at the beginning of part two Abraham offered his son (Hebrews 11:17-19). Part one terminates with Abraham and the heirs with him passing through their pilgrim life on earth, by faith, "desiring a better country, that is, an heavenly" (Hebrews 11:16); and part two terminates with Old Testament saints (heirs with Abraham) passing through the same pilgrim life on earth, by faith, that they might obtain "a better resurrection" (Hebrews 11:35). The "heavenly inheritance" into which Abraham, Isaac, Jacob, and certain other Old Testament saints will enter is millennial in its scope of fulfillment; and, within the parallel between the two parts of Hebrews 11:1-40, the "better resurrection" must also be millennial in its scope of fulfillment. The "better resurrection" would appear to be inseparably linked with the heavenly inheritance.
It is clear from Hebrews 11:40 that the Old Testament saints who, in that coming day, have a part in the "better resurrection" will not be "made perfect [brought to the goal of their calling]" apart from New Testament saints. The goal of their calling during Old Testament days was "a better country, that is, an heavenly"; and this calling must be realized at a future time in the heavens with New Testament saints. According to Matthew 8:11, individuals outside the nation of Israel -- Gentiles who have become Christians -- and Abraham, Isaac, and Jacob are to sit down together in the kingdom of the heavens.
"The fact that Abraham, Isaac, and Jacob will be found in the Kingdom of the Heavens seems to reveal a mystery of which very little is said, although it is plainly corroborated by other Scriptures. This is, that saved Israelites, like believers of our own Age, will ultimately be found to consist of two classes, the one, and much the smaller, of which will dwell in the Heavenly City of God; while the great bulk of the nation will, as Ezekiel tells us [Ezekiel 37:12-14], be raised from their graves when the Lord returns, and be led back to the land of Israel" (G. H. Pember). The Out-Resurrection
All through Hebrews, chapter eleven there are parallels between the experiences of Old Testament saints and those of New Testament saints. The "better resurrection" associated with the Israelites’ pilgrim walk by faith is no exception, for this resurrection has its counterpart in the "out-resurrection" associated with the Christians’ pilgrim walk by faith. And a study of one resurrection will shed light upon the other resurrection.
In Php 3:10-14, Paul’s driving ambition, governing his entire pilgrim walk, was to "attain unto the resurrection [lit. ’out-resurrection’] of the dead" (Php 3:11). The "out-resurrection" in verse eleven appears in connection with "the prize of the high calling of God in Christ Jesus" in verse fourteen. A prize necessitates a conflict, which has to do with the present conflict between Christians and the world-rulers of the darkness of this age (Ephesians 6:12 ff); and the reception of this prize requires victory in the conflict. Consequently, the "out-resurrection" of Php 3:11 cannot be the resurrection of Christians to which Paul refers in 1 Corinthians 15:51-57 and 1 Thessalonians 4:13-18, for all "the dead in Christ" -- both the victorious and the nonvictorious, both the overcomers and those who have been overcome, both those who have faithfully engaged in the conflict and those who have refused to engage in the conflict will be included in this resurrection (ref. the author’s book, JUDGMENT SEAT OF CHRIST, Ch. IV).
The regular Greek word for "resurrection" appearing throughout the New Testament is anastasis. This is a compound word comprised of ana, which means "up," and stasis, which means "to rise," or "to stand." Thus, anastasis means "to rise up" or "to stand up." When used relative to those who have died, the exact meaning of the word would be, "a resumption of life allowing one to rise up or stand up from the state of death."
The Greek word appearing in Php 3:11, erroneously translated "resurrection" in most English versions of Scripture, is ekanastasis. This word is made up of three parts (ek-ana-stasis). The latter two parts of the word (ana-stasis), as we have seen, mean "to rise up," or to stand up." But the preposition ek prefixed to anastasis adds a new dimension. Ek (the form "ek" takes when prefixed to words beginning with a vowel) means "out of," making ekanastasis mean "to stand up out of [’out-resurrection’]."
The resurrection (anastasis) of Christians will be a separation of "the dead in Christ" from the remainder of the dead, whether Old Testament saints or the unsaved dead. The out-resurrection (ekanastasis) is a further separation beyond this point. It is the "standing up" of a particular group "out of" those previously raised from among the dead. At the time of the resurrection (anastasis), Christians will be separated from non-Christians; but at the time of the out-resurrection (ekanastasis), certain Christians will be separated from other Christians.
Understanding ekanastasis in the light of its context in Php 3:11 will clearly reveal that a resurrection per se (rising from the dead) is not what is in view at all. The subject at hand is "overcoming," "winning a prize in a conflict"; and these things are associated with the issues of the judgment seat and the coming kingdom. Ekanastasis has to do with certain Christians (the overcomers) being elevated to a status above -- a "standing up out of" -- the status occupied by the remaining Christians (the nonovercomers). At the judgment seat of Christ certain Christians will be shown to have overcome the world, the flesh, and the Devil -- the three great enemies confronting every Christian -- and the remaining Christians will be shown to have been overcome. Overcoming Christians will then be elevated to a standing above Christians who were overcome and, in this manner, will be set apart for the distinct purpose of occupying positions with Christ in the kingdom. They will realize the "prize of the high calling of God in Christ Jesus" (Php 3:14). The overcomers will "stand up out of" (ekanastasis) the entire group which had previously "stood up" (anastasis) from among the dead.
Paul’s magnificent obsession in Php 3:10-14 centered around an intimate relationship with Christ during his present pilgrim walk (Php 3:10) of such a nature that would allow him to ultimately be among those who would "attain unto the out-resurrection" (Php 3:11), receiving the "prize" (Php 3:14).
Positions in the Kingdom
During Old Testament times Abraham and his descendants through Isaac and Jacob were in possession of both an earthly calling and a heavenly calling. Many Old Testament saints looked beyond their earthly calling to a higher calling, the heavenly calling. The removal of the kingdom of the heavens from the nation of Israel during the earthly ministry of Christ (Matthew 21:43) cannot void the fact that certain individuals, beginning with Abraham, qualified to occupy positions in the heavenly sphere of the coming kingdom. The nation of Israel itself can have nothing to do with the kingdom of the heavens in the coming age. Israel’s lot is earthly, and the heavenly sphere of the kingdom is being reserved for the Church. But individual Israelites during Old Testament days who aspired to heavenly places, passed through the trials and testings set before them, by faith, looking for "a better resurrection," will one day realize the goal of their calling. They must, else the promises of God to these individuals would fail of fulfillment.
Abraham, Isaac, and Jacob were strangers and pilgrims in a land which they were to receive for an everlasting possession (Genesis 13:14-16; Genesis 15:13; Genesis 17:7-8; Genesis 26:3-4; Genesis 28:13-14); and in order for the promises of God to be fulfilled concerning this land, Abraham, Isaac, and Jacob must be raised from the dead and placed back in this land, no longer strangers and pilgrims (cf. Genesis 37:1). Then, for Abraham, Isaac, and Jacob to realize their heavenly inheritance as well, they must also dwell in heavenly places but still retain their status relative to the earthly inheritance.
Thus, it would appear that following the resurrection of Israel -- after Abraham, Isaac, Jacob, and all other Old Testament saints have been raised from the dead and placed back in the land of their possession -- there will then occur what Scripture calls, "a better resurrection." At this time, as in the case of Christians and the "out-resurrection" following the resurrection of all Christians, there will be a separation of Israelites -- the majority to remain in the earthly sphere of the kingdom, but a segment to be elevated to heavenly places and occupy positions of rulership in this heavenly sphere.
The positions which Old Testament saints will occupy in the kingdom of the heavens must, of necessity, be over the nation of Israel. Christians, outside the twelve apostles (Matthew 19:28), are never promised positions of rulership over Israel, only over the nations (Gentiles). And Israel is not to be "reckoned among the nations" (Numbers 23:9). The numerous positions of rulership in the kingdom of the heavens over the nation of Israel are being reserved for a select group of individuals who have already been called out for this purpose. They were called out during Old Testament days; and these individuals, having a part in the "better resurrection," will be elevated to heavenly places and occupy positions of authority over Israel in the coming age. Their place in the kingdom of the heavens must be after this fashion, else they would lose their association with the land in the Abrahamic covenant -- a land given to them for an everlasting possession.
Rights of the Firstborn
Israel, as God’s firstborn son, was in direct line to inherit the rights of primogeniture in the Old Testament. The rights of primogeniture consisted of three things:
A) The firstborn was to be ruler of the household under and for the Father.
B) The firstborn was to act as priest of the family.
C) The firstborn was to receive a double portion of the Father’s estate.
Israel was placed in the position of God’s firstborn son to "serve" the Lord their God as "a kingdom of priests, and an holy nation" in the land of their inheritance -- the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:22-23; Exodus 19:5-6). In addition, at this time, Israel was also in direct line to inherit the double portion of the Father’s estate. The Father’s estate included both heavenly and earthly territories, but Israel forfeited the heavenly portion of this inheritance. This forfeiture nullified any claim which Israel as a nation possessed on the inheritance. Only the select group of Old Testament saints who qualified to rule from the heavens could claim the inheritance beyond this point in Israeli history, for the nation’s relationship as "a kingdom of priests, and an holy nation" to the heavenly portion of this inheritance was gone.
The Church was subsequently called into existence to be the recipient of this forfeited inheritance, and the Church will inherit the double portion of the Father’s estate following the adoption into sonship. Although the blessings in store for Christians are heavenly, these heavenly blessings will include an earthly "inheritance" and "possession." Christians are to be joint-heirs with Christ; and the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8; cf. Revelation 2:26-27). This earthly inheritance and possession -- completely separate from Israel’s earthly blessings and inheritance -- is associated with "the kingdom of the world [present world kingdom under Satan]" which will become "the kingdom of our Lord, and of his Christ [future world kingdom under Christ]" (Revelation 11:15, ASV).
The Old Testament saints who qualified to rule from the heavens will realize the double portion of the Father’s estate at the same time as Christians. As the saints of the present dispensation who rule from the heavens will possess an earthly inheritance (having to do with the Gentile nations), the saints of the past dispensation who rule from the heavens will also possess an earthly inheritance (having to do with the nation of Israel). They will retain their rights of primogeniture, possessing a double portion of the Father’s estate -- both heavenly and earthly. The promise of the land within the bounds of the Abrahamic covenant, as an everlasting possession, will be realized in this manner by Old Testament saints who rule with Christ from the heavens.
Order of Rulers in the Kingdom
Within the coming kingdom of Christ, both in the heavens and on the earth, there will be two spheres of activity. One sphere of activity pertains to Israel, and the other to the Gentile nations. The order of rulers under Christ in the heavens will be divided between those who rule over Israel and those who rule over the Gentile nations, and supremacy among nations on earth will have passed from the Gentile nations to the nation of Israel. Israel will be the supreme nation, and all the Gentile nations will be subordinate (actually in positions of servitude; cf. Isaiah 14:1-2) to Israel.
The vice-regents who will rule under Christ in the kingdom of the heavens over the nation of Israel appear in Scripture in an orderly threefold classification.
A) David.
B) The Twelve Apostles.
C) Old Testament Saints. The vice-regents who will rule under Christ in the kingdom of the heavens over the Gentile nations also appear in Scripture in an orderly threefold classification:
A) The 144,000 Jewish Witnesses of the Tribulation.
B) Christians.
C) Tribulation Martyrs.
1. Rulers Over Israel
A) David: Israel’s first king from the kingly line, the line of Judah, was David; and David will be raised from the dead to rule over Israel in the coming age (Jeremiah 30:9; Ezekiel 34:23-24; Ezekiel 37:22-25; Hosea 3:4-5). David’s throne in Old Testament days was in Jerusalem, and his throne during the Kingdom Age must once again be in the earthly city of Jerusalem (2 Samuel 7:10-16). Old Testament prophecies concerning David’s coming rule over Israel also place David among his people in the earthly sphere of the kingdom (e.g., Ezekiel 34:24). But David was a "prophet" as well as a "king" (Acts 2:29-30), and according to Luke 13:28-29 "all the prophets," along with "Abraham, and Isaac, and Jacob," will have a part in the heavenly sphere of the kingdom (cf. Matthew 8:11-12). Consequently, Scripture clearly places David in both spheres of activity in the coming kingdom -- earthly and heavenly.
Such a rule will not be peculiar to David, for Christ, Who will be over David, will rule in both earthly and heavenly spheres of the kingdom. He will exercise a rule from David’s throne in the earthly Jerusalem and also exercise a rule from His Own throne in the heavenly Jerusalem (Luke 1:32-33; Revelation 3:21). It is thus evident that David, as the first vice-regent directly under Christ over Israel, will exercise a rule with Christ in both spheres of the governmental structure of the kingdom.
B) The Twelve Apostles: Next in the order of rulers over Israel in the kingdom of the heavens will be the twelve apostles (Paul replacing Judas; Galatians 1:1). The specific promise concerning their place in the coming kingdom was given to the twelve during the earthly ministry of Christ: "Jesus said unto them, ’Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel" (Matthew 19:28). These twelve will receive their authority from the Lord Jesus Christ through His first vice-regent, David. They will occupy positions directly under David over the twelve tribes of Israel.
C) Old Testament Saints: Next in the order of rulers over Israel in the kingdom of the heavens will be the Old Testament saints -- Abraham, Isaac, Jacob, et al. -- who qualified to rule from the heavens. These are the ones who will have a part in the "better resurrection" of Hebrews 11:35. They will apparently hold positions of rulership directly under the twelve apostles.
2. Rulers Over the Gentile Nations
A) The 144,000 Jewish Witnesses of The Tribulation: As the twelve who proclaimed the gospel of the kingdom to Israel for approximately three and one-half years at the first coming of Christ will occupy positions directly under Christ and His first vice-regent, David, the 144,000 who proclaim the gospel of the kingdom to the Gentiles for a comparable length of time immediately preceding the second coming of Christ will occupy positions directly under Christ over the Gentile nations. The specific promise is given in Revelation 12:5 : "And she [Israel] brought forth a man child [lit. ’son’ (’sons’ alone can rule; a ’child’ cannot)], who was to rule [lit. ’is about to rule’] all nations with a rod of iron." The "man child" is to be identified as the 144,000 of Revelation, chapters seven and fourteen, not as Christ (Revelation 12:17).
B) Christians: Christians constitute the "peculiar people" to whom the offer to rule in heavenly places over the nations with Christ in His kingdom is presently being extended. The specific promise concerning this rule is given in Revelation 2:26-27; Revelation 3:21 : "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron...To him that overcometh will I grant to sit with me in my throne..."
Christians who qualify to occupy positions in the kingdom will rule in various positions of power and authority some over ten cities, some over five, and some over one (Luke 19:11 ff). Christians will apparently occupy positions of rulership directly under the 144,000 Jewish witnesses of the Tribulation. The 144,000 who rule over the Gentile nations and the twelve who rule over Israel would appear to occupy comparable positions in their respective places in the kingdom; and the Old Testament saints who rule over Israel and the New Testament saints who rule over the Gentile nations would also appear to occupy comparable positions in their respective spheres of activity, i.e., positions of rulership under the twelve and under the 144,000.
C) Tribulation Martyrs: The specific promise concerning Tribulation martyrs and their place in the kingdom is given in Revelation 20:4 : "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark in their foreheads, or in their hands; and they lived and reigned with Christ a thousand years."
This is the only information provided in Scripture concerning the place of the Tribulation martyrs in the kingdom. Their rule with Christ must, of necessity, be from the heavens, for that will be the abode of those who rule with Christ. Their exact position can only be assumed to be comparable to that of the Church, occupying various positions directly under the 144,000 Jewish witnesses.
Thus will the future kingdom of Christ be established following the overthrow of the present kingdom of Satan. Christ will rule over all, and individuals from the camp of Israel in the prior dispensation, from among Christians in the present dispensation, and from among believers during the coming Tribulation will be positioned in heavenly places, forming the great company of saints who will rule as vice-regents with Christ during the Messianic Era.