Heb 11:35-38 | Barnes | STEP | Verse 35. Women received their dead raised to life again . As in the case of the woman of Zarephath, whose child was restored to life by Elijah, ; and of the son of the Shunammite woman, whose child was restored to life by Elisha, . And others were tortured . The word which is here used τυμπανιζω to tympanize , refers to a form of severe torture which was sometimes practised. It is derived from τυμπανον-- tympanum --a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us. See it described in the . The engine of torture here referred to probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture. See 2 Mac. vi. 19--29. The punishment here referred to seems to have consisted of two things--the stretching upon the instrument, and the scourging. See Robinson's Lex., and Stuart, in loc . Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον -- tympanum --as meaning (1.) a beating-stick, and (2.) a beating-post, which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word. Not accepting deliverance . When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom. That they might obtain a better resurrection . That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance than, would have been a kind of restoration to life or a species of resurrection . But they refused this, and looked forward to a more honourable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honourable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but, amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Mac. Vi., so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal rigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection" than to be saved from death when persecuted, or to be raised up from a bed of pain. (e) "received" (f) "deliverance"

Hebrews 11:35-38

Verse 35. Women received their dead raised to life again. As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1Kgs 17:19-22; and of the son of the Shunammite woman, whose child was restored to life by Elisha, 2Kgs 4:18-37.

And others were tortured. The word which is here used τυμπανιζω to tympanize, refers to a form of severe torture which was sometimes practised. It is derived from τυμπανον--tympanum --a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us. See it described in the Isa 5:12. The engine of torture here referred to probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture. See 2 Mac. vi. 19--29. The punishment here referred to seems to have consisted of two things--the stretching upon the instrument, and the scourging. See Robinson's Lex., and Stuart, in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον --tympanum--as meaning

(1.) a beating-stick, and

(2.) a beating-post, which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.

Not accepting deliverance. When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.

That they might obtain a better resurrection. That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance than, would have been a kind of restoration to life or a species of resurrection. But they refused this, and looked forward to a more honourable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honourable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but, amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Mac. Vi., so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal rigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection" than to be saved from death when persecuted, or to be raised up from a bed of pain.

(e) "received" 1Kgs 17:22 (f) "deliverance" Acts 4:19

Verse 36. And others had trial of cruel mockings. Referring to the scorn and derision which the ancient victims of persecution experienced. This has been often experienced by martyrs, and doubtless it was the case with those who suffered on account of their religion before the advent of the Saviour as well as afterwards. Some instances of this kind are mentioned in the Old Testament, (2Kgs 2:23, 1Kgs 22:24;) and it was frequent in the time of the Maccabees.

And scourging. Whipping. This was a common mode of punishment, and was usually inflicted before a martyr was put to death. Mt 10:17, Mt 27:26. For instances of this, see Jer 20:2; 2 Mac. vii. 1; v. 17.

Of bonds. Chains, Gen 39:20.

And imprisonment. See 1Kgs 22:27, Jer 20:2.

(g) "bonds" Gen 39:20 (h) "imprisonment" Jer 20:2

Verse 37. They were stoned. A common method of punishment among the Jews. Mt 21:35,44. Thus Zechariah, the son of Jehoiada the priest, was stoned. See 2Chr 24:21; comp. 1Kgs 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen, Acts 7:59; comp. Jn 10:31, Acts 14:5. In the time of the terrible persecutions under Antiochus Epiphanes, and under Manasseh, such instances also probably occurred.

They were sawn asunder. It is commonly supposed that Isaiah was put to death in this manner. For the evidence of this, see Introduction to Isaiah, & 2. It is known that this mode of punishment, though not common, did exist in ancient times. Among the Romans, the laws of the twelve tables affixed this as the punishment of certain crimes; but this mode of execution was very rare, since Aulius Gellius says, that in his time no one remembered to have seen it practised. It appears, however, from Suetonius, that the emperor Caligula often condemned persons of rank to be sawn through the middle. Calmet, writing above a hundred years ago, says, "I am assured that the punishment of the saw is still in use among the Switzers, and that they put it in practice not many years ago upon one of their countrymen, guilty of a great crime, in the plain of Grenelles, near Paris. They put him into a kind of coffin, and sawed him lengthwise, beginning at the head, as a piece of wood is sawn." Pict. Bib. It was not an unusual mode of punishment to cut a person asunder, and to suspend the different parts of the body to walls and towers as a warning to the living. See 1Sam 31:10, and Morier's Second Journey to Persia, p. 96.

Were tempted. On this expression, which has given much perplexity to critics, see the Notes of Prof. Stuart, Bloomfield, and Kuinoel. There is a great variety of reading in the Mss. and editions of the New Testament, and many have regarded it as an interpolation. The difficulty which has been felt in reference to it has been, that it is a much milder word than those just used, and that it is hardly probable that the apostle would enumerate this among those which he had just specified, as if to be tempted deserved to be mentioned among sufferings of so severe a nature. But it seems to me, there need be no real difficulty in the case. The apostle here, among other sufferings which they were called to endure, may have referred to the temptations which were presented to the martyrs, when about to die, to abandon their religion and live. It is very possible to conceive that this might have been among the highest aggravations of their sufferings. We know that in latter times it was a common practice to offer life to those who were doomed to a horrid death, on condition that they would throw incense on the altars of a heathen god, and we may easily suppose that a temptation of that kind, artfully presented in the midst of keen tortures, would greatly aggravate their sufferings. Or suppose when a father was about to be put to death for his religion, his wife and children were placed before him, and should plead with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would cause so keen torture to the soul as their cries and tears would. Amidst the sorrows of martyrs, therefore, it was not improper to say that they were tempted, and to place this among their most aggravated woes. For instances of this nature, see 2 Mac. vi. 21, 22; vii. 17, 24.

Were slain with the sword. As in the case of the eighty-five priests slain by Doeg, (1Sam 22:18;) and the prophets, of whose slaughter by the sword Elijah complains, 1Kgs 19:10.

They wandered about in sheepskins and goatskins. Driven away from their homes, and compelled to clothe themselves in this rude and uncomfortable manner. A dress of this kind, or a dress made of hair, was not uncommon with the prophets, and seems indeed to have been regarded as an appropriate badge of their office. See 2Kgs 1:8; Zech 13:4.

Being destitute, afflicted, tormented. The word tormented here means tortured. The apostle expresses here in general what in the previous verses he had specified in detail.

(i) "stoned" Acts 7:59

Verse 38. Of whom the world was not worthy. The world was so wicked that it had no claim that such holy men should live in it. These poor, despised, and persecuted men, living as outcasts and wanderers, were of a character far elevated above the world. This is a most beautiful expression. It is at once a statement of their eminent holiness, and of the wickedness of the rest of mankind.

They wandered in deserts, etc. On the Scripture meaning of the word desert or wilderness, Mt 3:1. This is a description of persons driven away from their homes, and wandering about from place to place to procure a scanty subsistence. Comp. 1 Mac, i. 53; 2 Mac. v. 27; vi. 7. The instances mentioned in the Books of Maccabees are so much in point, that there is no impropriety in supposing that Paul referred to some such cases, if not these very cases. As there is no doubt about their historic truth, there was no impropriety in referring to them, though they are not mentioned in the canonical books of Scripture. One of those cases may be referred to as strikingly illustrating what is here said. "But Judas Maccabeus, with nine others, or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually, lest they should be partakers of the pollution," 2 Mac. v. 27.