98 Heb. Faith illustrated in the sufferings of ancient worthies: SECT. those princes which had oppressed God's doms, wrought righxviii. Israel; others of them wrought righteousness,a teousness, obtained and carried their obedience to God, and their the mouths of lions, promises, stopped xi. 33 zeal for his law to the most extraordinary degrees; others of them obtained promises of the most unexpected events in their favour, which were exactly and circumstantially performed; others stopped the mouths of lions, which came roaring against them, as if they would have devoured them in a moment, or into whose dens they were thrown. 34 Nay as to some of them we are expressly 34 Quenched the of fire, told, that they quenched the violence of the fire, violence when they were actually thrown into the fur- escaped the edge of the sword, out nace; others of them escaped the edge of the of weakness were sword, when it was just lifted up to destroy made strong, waxthem; they were strengthened in the midst ed valiant in fight, turned to flight the of weakness, and many of them became so armies of the aliens. valiant in battle, that they repelled the armies of the aliens, or foreign enemies, when they en35 camped against them. There are also record- 35 Women received in the prophetic writings other instances, in ed their dead rais which women received their dead [children] by a others were tortured to life again; and resurrection from the dead; which till these ed, not accepting examples, had never been known or heard of: (Compare 1 Kings xvii. 22, 23; 2 Kings iv. 36, 37.) And the credible records of succeeding ages inform us of the triumphs of faith in a still more glorious degree in which several others, and particularly seven children, and one pious and holy mother, were tortured in the most inhuman manner, to compel them to renounce their religion, and commit idolatry; but endured all with invincible fortitude, not accepting deliverance when it was offered a Wrought righteousness.] Some have interpreted this, not only of their leading lives exemplary for holiness, but administering justice to others. But I do not know that the phrase has ever that signification. Edge of the sword.] Probably this may refer to the deliverance of David from the sword of Saul, and of Elijah, and Micajah, from that of Ahab. Strengthened in weakness.] Some refer this to their being recovered from sickness, by faith and prayer, as Hezekiah, Job, and David were. & Were tortured.] The original word signifies a peculiar sort of torture, which was called that of the tympanum, or drum, when they were extended in the most violent manner, and then beaten with clubs, which must give exquisite pain, when all the parts were on such a stretch. See Wolfius. Cura Philolog. in loc. Not accepting deliverance.] Probably the apostle here refers to 2 Mac. viii. 11, 14, 23, 29, where there is an evident reference to a resurrection, which plainly shews it then to have been assuredly be lieved among the Jews. Dr. Scott thinks ance ; Who had trials of cruel mockings and scourgings, ter resurrection. 99 Heb. that they them, nor even riches and preferments added SECT. might obtain a bet- to the proposal, that they might obtain a better xviii. resurrection than their persecutors could offer them, when they seemed more than half dead; xi. 35 even a resurrection to the enjoyment of an ev36 And others had erlasting kingdom in the heavens. And others, 36 trial of cruel mock- in the same glorious cause, received the trial of ings, and scourg- cruel mockings and scourgings; but neither ings; yea, moreover, of bonds and the derision nor the pain, could prevail upon imprisonment. them to desert their profession. Yea, they proved also the utmost force of bonds and imprisonment, in which many of them languished for tedious months and years, under all the ill usage which commonly attends such confine37 They were ston-ments. And others were brought out from 37 ed, they were sawn their bonds to the most infamous and painful asunder, weretempt- executions; and they were some of them ston ed, and others sawn asunder, they were tempt- it was revealed to them by Daniel and Ezekiel, in order to prepare them for those severe trials which they were afterwards to undergo for the sake of their religion. Scott's Christian Life, Vol. V.p. 208. But it may be justly debated, how far the passages referred to could afford certain proof of a resurrection. It is observable, that Josephus, being probably ashamed to avow a hope which the heathens had so much derided, suppressed this circumstance, and only hints at some expectations of a future state. * Better resurrection.] Dr. Owen understands this, as if the apostle had meant, The better resurrection, that is, the resurrection which is better than the resurrection of the wicked. But it is observed by Jacobus Capellus, that most probably, in that case, the article would have been prefixed Ts apurTovos avasaσes. The opinion of Crelius and Dr. Hammond, is, that the word better, is to be understood as opposed to a present remission of their torments; and this sense I have adopted in the paraphrase; supposing it bears a respect to the deliverance which they would not accept, mentioned in the words immediately preceding. Mr. Hallet is exceeding clear, that the opposition lies between the resurrection to eternal life, which these martyrs expected, and the resurrection of the dead children to life in this world, mentioned in the first clause of the verse. 8 Scourgings.] Jeremiah was buffeted, Jer. xx. 2; and some think, scourged too, chap. xxxvii. 15. But scourging was so frequent a punishment, both alone, and before a capital execution, (compare Dr. Lardner's Credibility of the Gospel history, Vol. I Book I. chap. viii. § 13, and Dr. Scott on Matthew xxvii. 26,) that it is probable it was inflicted on many other pious persons on account of their religion. h Sawn asunder.] Dr. Prideaux, (Connect. Vol. I. p. 29,) and many others, suppose the apostle might here refer to the tradition among the Jews, that the prophet Isaiah was sawn asunder at the command of Manasseh. Calmet understands by this expression, being torn in pieces, as it were, under a threshing instrument, consisting of wooden rollers, full of sharp iron teeth like a harrow. Compare Isa. xli. 15; xxviii. 27; 2 Sam. xii 31. Calmet's Diss. Vol. II. No. 5, p. 134, 135. i Tempted] Some suppose a mistake in the reading, and that it should be up-Inday, they were seared with a red hot iron, or burnt alive, which undoubtedly would give a still stronger sense. The learned Albert, (Observ. Philolog. p. 436,) supposes, that instead of expanoar, the apostle wrote pacar, which expressed their being squeezed to death by ropes or cords twisted, and drawn tight about the body; or at least their being strangled. 100 Heb. xi. 37 Who wandered in deserts, and in mountains, &c. SECT. On the other, and at length slain with the ed, were slain with xviii. sword; they wandered about clothed in the the sword they meanest manner, and sometimes, when their wandered about in sheep skins, and former habits were worn out, only in sheep goat skins, being skins and in goat skins, being destitute of the destitute, afflicted, common accommodations of life, afflicted and tormented; even tormented, sometimes by the fury of their enemies, and at other times by the rigour of 38 the seasons. And though these were persons 38 Of whom the of the most amiable and venerable characters, world was not worof whom the world was not worthy that they ed in deserts, and in thy they wandershould inhabit it; they wandered in deserts, mountains, and in and in mountains, and in dens, and holes of dens and caves of the earth, that they might hide themselves, if possible, from the rage of their persecutors, who often, like dogs hunting for their prey, lowed them even into these last retreats, solitary and inhospitable as they were. 39 fol the earth. And all these heroes in different ages, were 39 And these all supported under their respective trials, severe having obtained a and extreme as they were, by the exercise of faith, received not good report through a firm and lively faith, in the fidelity of God, the promise: and the invisible rewards and glories of a future state; and it was by this, that having obtained a good report, they persevered to the end. But they did not receive the full accomplishment of the promise, made to their fathers, nor have they yet arrived to the full and complete enjoy. ment of that glory which faith taught them to 40 expect: God having according to the counsels 40 God having proof his infinite wisdom, provided something still vided some better better for us, in the gospel revelation; that so they without thing for us, that the beauty of his conduct and administration should not be made might be so much the more apparent; and that perfect. they, without us, might not be made perfect →→ but all might end with the greatest dignity "Sheep skins: μnalas.] The Seventy, in the case of Elijah, translate the word which we render mantle, by unan, a sheep skin. That sheep skins and goat skins, or at least the skins of some animals, were fre. quently worn by the ancient prophets, seems to be intimated, Zech. xiii. 4. That they, without us, might not be made perfect.] It is debated, whether this refers to the most perfect state of the church on earth, and so expresses a decorum in the conduct of Providence, in gradually improving the church of God; or to the glory of the future state. I have given in the us paraphrase what seemed to me the most noble and important sense The learned Wolfius, (Cure Philolog. Vol. IV. p. 774,) mentions with approbation the exposition of Alexander More, to this effect, that the promise which these worthies did not receive, related to the first personal appearance of the Messiah: that the better thing which God hath provided for us, is the promise of Christ's second appearance, that they might then be made perfect, but not without us, though we have received the accomplishment of the first promise without them. We then are compassed with a great cloud of witnesses. XII. 1 Where 101 and propriety, in bringing all his children to- SECT. m Heb. xi. 40 In the mean time, we may consider this chap. fore, seeing we also glorious and triumphant assembly, as looking xii. 1 are compassed about down from the peaceful and blessed state at with so great a cloud of witnesses, let which many of them are already arrived, and us lay aside every observing the manner in which we endeavour weight, and the sin to follow them. And let the thought animate which doth so easily beset us, and let us us in a becoming manner. Being therefore, as run with patience we are, encompassed with so great a cloud of the race that is set witnesses," who surround us on every side in a before us. vast innumerable assembly, the spectators of our trial, let us lay aside every incumbering weight, and especially the sin which in present circumstances has the greatest advantage [against us,] I mean, a disposition to relinquish, or dissemble the gospel, for fear of sufferings; [and] let us run with patience and perseverance, the race which is set before us, resolutely persisting in it, how long and painful 2 Looking unto Je- soever it may be. Looking off from every 2 sus, the author and finisher of our faith, object which would interrupt us in our career, and fixing our eyes upon Jesus, the leader and finisher of [our] faith,P who called us out to this Being therefore encompassed, &c. let race, when they are blown about by the us.] Our translators have rendered this, wind. Others would render it, The well Wherefore seeing we also; connecting as with us, whereas it should be joined with age, and considered as a kind of expletive. Cloud of witnesses] Capellus thinks this expression is an allusion to vast numbers of birds flying together like a cloud, Isa. Ix. 8. The word witnesses certainly alludes to the Olympic race, where persons were appointed to stand at the mark, to observe who first came thither, and give evidence in favour of the conqueror; upon whom therefore acrown was bestowed according to their testimony. The illusion in laying aside every incumbrance, is too evident to need further illustration. See the next note. • In present circumstances has the greatest advantage: apapliar SUTTEpisalov] This (as some imagine) may signify a sin which sits easily about us; which is explained of the vanity of the world, that seems to be matter of comparatively little danger, yet may be a fatal entanglement to us; as light garments may to those who run a circumstanced sin, in opposition to what is aspisal, without any recommending circumstance, or bare of ornament. Thus it is illustrated by Dunlop, Vol. I. Serm. xiii. p. 309-316. P The Author and Finisher of our faith.] It must be confessed the word [our] is not in the original; but the faith of which Christ is the Author and Finisher must be the faith of Christians; and when he is said to be the Author and Finisher of our faith, it must signify, not only that he was an illustrious example of it, but that, as our Leader, he brings us to it, and carries us on in the exercise of it, till we attain the complete felicity to which it was intended to introduce us. The word looking, apopavles, properly signfies our taking off our regard from other things, that we may fix them upon Christ. Mr. Dunlop thinks Christ is called the Author and Finisher of faith, in allusion to the judges of the games, who set laws before the contenders whereby they were to govern themselves, and then adjudged the crowns 102 xviii. Heb. Reflections on SECT. strenuous, yet glorious, enterprise; who ani- who for the joy that mates us by his example, and supports us by was set before him, endured the cross, his till the season comes, in which he grace, despising the shame, xii. 2 shall bestow upon us the promised crown. He and is set down at indeed is the most illustrious example of all, the right hand of who for the joy and glory that was set before the throne of God. him, in the view of honouring his heavenly Father, and procuring the salvation of men, and so passing to such exalted honour and felicity, endured all the agonies of the cross, despising the shame of so ignominious an execution. And accordingly, now the infamy, the pain, and the humiliation are ceased for ever, he is ascended to that world, where alone such consummate goodness could receive its proper reward. And there he is set down in conspicuous and peerless majesty, at the right hand of the glorious and exalted throne of God, there to live and reign in immortal felicity and dignity. And among all the illustrious examples of faith, by whom you may be animated and edifi ed, there is none comparable to him. verse IMPROVEMENT. Is it possible we should read these animated periods without 31, 32 feeling our hearts glow with a sacred ambition of acting as becomes those who have heard such tidings and beheld such examples? If the triumphs of faith in Rahab, and Gideon, and Barak, and Samson, and Jephtha, cannot move us, nor even those of David, and of Samuel; if we are insensible of the martial prowess which they exerted in firm dependence on the Lord God of hosts; let us behold other combats, in which they who seemed weaker, became yet more gloriously victorious. Let 33 us remember, not only the mouths of lions stopped, but the violence of fire quenched, when the faithful servants of God were to the conquerors. Thus, says that excellent writer, he eases us of our burdens, animates our faintness, retards the progress of our enemies, and at length will with his own hands set upon our heads that beautiful diadem which he hath purchased with his own blood. For the joy that was set before him.] Some would render it, Instead of the joy that lay before him, meaning the honour and happiness he might have enjoyed in the present world. But poxavns has so evident a reference to verse 1, that I cannot by any means acquiesce in that interpretation. Besides, the word av may well signify, set against that joy, and then the meaning will be, that he despised the shame of the cross, in comparison of the joy set before him. Nor can we imagine any love more disinterested than that, which should make his recovering sinners to God and happiness, the great joy of his heart, and, in subserviency to the Divine glory, the grand motive of his actions and sufferings. |
