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35.Women received, etc. He had already mentioned instances in which God had remunerated the faith of his servants, he now refers to examples of a different kind, — that saints, reduced to extreme miseries, struggled by faith so as to persevere invincible even to death. These instances at the first view widely differ: some triumphed gloriously over vanquished enemies, were preserved by the Lord through various miracles, and were rescued by means new and unusual from the midst of death; while others were shamefully treated, were despised by almost the whole world, were consumed by want, were so hated by all as to be compelled to hide themselves in the coverts of wild beasts, and lastly, were drawn forth to endure savage and cruel tortures: and these last seemed wholly destitute of God’ aid, when he thus exposed them to the pride and the cruelty of the ungodly. They seem then to have been very differently treated from the former ones; and yet faith ruled in both, and was alike powerful in both; nay, in the latter its power shone forth in a much clearer light. For the victory of faith appears more splendid in the contempt of death than if life were extended to the fifth generation. It is a more glorious evidence of faith, and worthy of higher praise, when reproaches, want, and extreme troubles are borne with resignation and firmness, than when recovery from sickness is miraculously obtained, or any other benefit from God.
The sum of the whole is, that the fortitude of the saints, which has shone forth in all ages, was the work of faith; for our weakness is such that we are not capable of overcoming evils, except faith sustains us. But we hence learn, that all who really trust in God are endued with power sufficient to resist Satan in whatever way he may assail them, and especially that patience in enduring evils shall never be wanting to us, if faith be possessed; and that, therefore, we are proved guilty of unbelief when we faint under persecutions and the cross. For the nature of faith is the same now as in the days of the holy fathers whom the Apostle mentions. If, then, we imitate their faith, we shall never basely break down through sloth or listlessness.
Others were tortured, etc. As to this verb , ἐτυμπανίσθησαν I have followed Erasmus, though others render it “” But the simple meaning is, as I think, that they were stretched on a rack, as the skin of a drum, which is distended. (237) By saying that they were tempted, he seems to have spoken what was superfluous; and I doubt not but that the likeness of the words , ἐπρίσθησαν and ἐπειρὰσθησαν was the reason that the word was added by some unskillful transcriber, and thus crept into the text, as also Erasmus has conjectured. (238) Bysheepskins and goatskins I do not think that tents made of skins are meant, but the mean and rough clothing of the saints which they put on when wandering in deserts.
Now though they say that Jeremiah was stoned, that Isaiah was sawn asunder, and though sacred history relates that Elijah, Elisha, and other Prophets, wandered on mountains and in caves; yet I doubt not but he here points out those persecutions which Antiochus carried on against God’ people, and those which afterwards followed.
Not accepting deliverance, etc. Most fitly does he speak here; for they must have purchased a short lease of life by denying God; but this would have been a price extremely shameful. That they might then live forever in heaven, they rejected a life on earth, which would have cost them, as we have said, so much as the denial of God, and also the repudiation of their own calling. But we hear what Christ says, that if we seek to save our lives in this world, we shall lose them for ever. If, therefore, the real love of a future resurrection dwells in our hearts, it will easily lead us to the contempt of death. And doubtless we ought to live only so as to live to God: as soon as we are not permitted to live to God, we ought willingly and not reluctantly to meet death. Moreover, by this verse the Apostle confirms what he had said, that the saints overcome all sufferings by faith; for except their minds had been sustained by the hope of a blessed resurrection, they must have immediately failed. (239)
We may hence also derive a needful encouragement, by which we may fortify ourselves in adversities. For we ought not to refuse the Lord’ favor of being connected with so many holy men, whom we know to have been exercised and tried by many sufferings. Here indeed are recorded, not the sufferings of a few individuals, but the common persecutions of the Church, and those not for one or two years, but such as continued sometimes from grandfathers even to their grandchildren. No wonder, then, if it should please God to prove our faith at this day by similar trials; nor ought we to think that we are forsaken by him, who, we know, cared for the holy fathers who suffered the same before us. (240)
(237) The τύμπανον was, according to Schleusner, a machine on which the body was stretched; and then cudgels or rods, and whips were used. This appears from the account given in 2Ma_6:19. It is said that Eleasar, rather than transgress the Law, went of his own accord “ the torment ” — ἐπὶ τὸ τύμπανον and in the 30th verse mention is made of stripes or strokes — πληγαῖς and of being lashed or whipped — μαστιγούμενος This was to be tympanized or tortured. — Ed
(238) This conjecture not countenanced by any MSS. that are considered to have much weight. What has led to this conjecture has evidently been a misunderstanding as to the import of the word in this connection. Being a word of general import, it has been viewed as inappropriate here among words of specified meaning: it refers to the temptation or trial to which those who were condemned for their religion were commonly exposed — the offer of life and of favors and recantation: that seems to have been the special temptation here intended. — Ed.
(239) The verse concludes with these words “ they might obtain a better resurrection,” — better than what? Better than the resurrection referred to at the beginning of the verse, when it is said that “ received their dead raised to life again;” or better than the life promised by persecutors to those doomed to die, in case they renounced their religion. The former is the view taken by Scott and Stuart, and the latter by Doddridge: but as deliverance and no deliverance are facts in contrast, the first is the most obvious meaning.—Ed.
(240) The conclusion of the 37th verse is, “ destitute, afflicted, tormented:” this is said of those who “ about in sheep skins and goat skins.” They were destitute, they had been oppressed or persecuted and unjustly dealt with. Wrong treatment and oppression or persecution drove them from there homes and destitution followed. This is the way in which things are often stated in Scripture; the effect or the present state first, and then the cause or what led to it. The words are rendered “ afflicted, maltreated,” by Macknight, — and “ want, afflicted, injuriously treated,” by Stuart. The second word often means oppression or persecution. The third word is found only here and Heb_13:2 where it is rendered “ adversity.” It is found in the Sept., in 1Kg_2:26, twice and 1Kg_11:39. It is used by Aqula in Exo_22:22, and in Job_37:23. Its meaning properly is, to be ill or wrongfully treated. — Ed.