Catholic Commentary
The Perfection of the Faithful: Completed Only in Christ
39These all, having been commended for their faith, didn’t receive the promise,40God having provided some better thing concerning us, so that apart from us they should not be made perfect.
Hebrews 11:39–40 states that although Old Testament saints received divine commendation for their faith, they did not receive the ultimate redemptive promise because God had ordained that their perfection would be accomplished through Christ's sacrifice together with the Church, not separately or before his atoning work was completed.
The saints of the Old Testament reached their final perfection only when Christ died—not because their faith was incomplete, but because the objective ground of all salvation had not yet been accomplished in history.
The logic is not that the ancient faithful lacked merit or virtue, but that the objective basis of their perfection — the atoning sacrifice of the eternal High Priest — had not yet been accomplished in history. They could not be "completed" or "brought to their final goal" without the event of the cross and resurrection. And remarkably, God arranged it so that this perfection would be achieved together with us — not sequentially but conjointly. The Church and the saints of the old covenant receive their perfection as one body. This is solidarity in redemption across all of time.
Catholic tradition finds in these two verses a uniquely rich convergence of several doctrines.
The Communion of Saints: The Catechism of the Catholic Church teaches that "the Church is a communion of saints" united across time (CCC 946–962). Hebrews 11:39–40 provides the scriptural foundation for understanding that the saints of the old covenant are genuinely incorporated into the one Body of Christ. They are not a separate category of the saved but co-heirs, perfected by the same blood. St. Augustine, in The City of God (Book XVIII), argues that the holy men and women before the Incarnation belonged to the same "City of God," the same heavenly Jerusalem, as Christians — distinguished only by the mode of their relationship to the promise, not its substance.
Christ as the Fulfillment of the Whole Economy: The Second Vatican Council's Dei Verbum (§16) affirms that "the New Testament lies hidden in the Old and the Old Testament is made manifest in the New." These verses dramatize precisely that dynamic: the old covenant saints were genuinely oriented toward what only the New reveals. Their faith was not superseded but completed.
Purgatory and Eschatological Perfection: St. Thomas Aquinas (Summa Theologiae III, Q.52) and later tradition read this verse in connection with Christ's descent into hell — the descensus ad inferos — by which the souls of the righteous dead, held in the "bosom of Abraham" (Luke 16:22), were brought to the fullness of beatitude by Christ's redemptive act. Their teleiōsis was accomplished precisely at the moment of Christ's victorious death and resurrection. This is affirmed in the Catechism (CCC 632–635): Christ "opened heaven's gates" for the just who had gone before him.
Co-redemptive Solidarity: The phrase "apart from us they should not be made perfect" also illuminates Catholic teaching on the unity of the Mystical Body (cf. Lumen Gentium §§49–51): the Church living, the Church suffering, and the Church triumphant are one, and no member reaches final glory in isolation from the whole.
For a Catholic today, these verses strike at a pervasive temptation: to treat faith as a private transaction between the individual soul and God, completed in isolation. Hebrews 11:39–40 insists that perfection is communal and historical — even the greatest saints of the Old Testament could not reach their final goal apart from the community of the redeemed across time.
Practically, this means several things. First, when the Mass is celebrated, the faithful are not merely remembering ancient heroes — they are entering a living communion with Abel, Abraham, Moses, and the martyrs, all of whom are "made perfect" in and through the same sacrifice re-presented on the altar. The Eucharist is the specific place where this cosmic solidarity becomes sacramentally real.
Second, these verses should cultivate patience with God's timing. The heroes of faith "did not receive the promise" in their lifetimes — not because God was absent, but because his providential design was larger than any single moment. The Catholic who suffers, waits, or labors without visible fruit participates in this same economy of trust.
Third, praying for the dead (All Souls, the rosary's Fatima prayer) is not pious sentiment but a response to this very truth: our perfection and theirs are still, in some sense, being worked out together.
Commentary
Hebrews 11:39 — "These all, having been commended for their faith, didn't receive the promise"
The word translated "commended" (Greek: emarturēthēsan, from martyreō) is the same root used throughout chapter 11 — these figures received a divine testimony or witness on account of their faith. The verb is passive and divine: God himself bore witness to their faithfulness. Yet despite this extraordinary commendation, they did not receive "the promise" (tēn epangelian, singular and definite). This is not merely a promise but the promise — the singular redemptive purpose that all partial fulfillments (land, descendants, victory, temple) were foreshadowing. The author has already noted in 11:13 that the patriarchs "died in faith, not having received the promises," and there he says they greeted them "from afar." Here, at the close of the entire panorama of faith, the author crystallizes the point with finality: the whole sweep of Israel's heroic faith — from Abel's offering to Maccabean martyrs — terminated not in possession but in hope.
This is not a statement of failure but of eschatological orientation. Their faith was real, their commendation was real, but the object of their faith was always ahead of them. They were, in the author's earlier language (11:16), "seeking a homeland" and "desiring a better country, that is, a heavenly one."
Hebrews 11:40 — "God having provided some better thing concerning us, so that apart from us they should not be made perfect"
The opening Greek clause (tou theou peri hēmōn kreitton ti problepsamenos) is theologically dense. Problepsamenos — "having foreseen" or "having provided beforehand" — carries a note of divine prevenience: God, in his eternal counsel, had already arranged and supplied something better. The "better thing" (kreitton ti) echoes the epistle's persistent kreitton motif — a better covenant (7:22), better promises (8:6), better sacrifices (9:23), a better hope (7:19). The "better thing concerning us" is nothing less than the high-priestly sacrifice of Christ and the fullness of the new covenant it inaugurates.
The final clause is among the most theologically arresting in all of Scripture: "hina mē chōris hēmōn teleiōthōsin" — "so that apart from us they should not be made perfect." Teleiōthōsin (from teleioō) is Hebrews' signature word for the perfection or completion that Christ's sacrifice uniquely achieves (see 10:1, 10:14, 12:23). The old covenant sacrifices "could never make perfect" those who drew near (10:1); only Christ's one offering "perfected for all time those who are being sanctified" (10:14).