Exegetical and Hermeneutical Commentary of Hebrews 11:36
And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:
36. mockings and scourgings ] “Seven brethren and their mother being tormented with scourges and whips and they brought the second for a mocking-stock And after him was the third made a mocking-stock And they tortured and tormented the fourth in like manner” ( 2Ma 7:1 ; 2Ma 7:7 ; 2Ma 7:10 ; 2Ma 7:13 , &c.). “And they sought out Judas’ friends and he took vengeance on them and mocked them” ( 1Ma 9:26 ).
of bonds and imprisonment ] Joseph (Gen 39:20), Micaiah (1Ki 22:26-27), Jeremiah (Jer 20:2; Jer 37:15), Hanani (2Ch 16:10).
Fuente: The Cambridge Bible for Schools and Colleges
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 afterward. Some instances of this kind are mentioned in the Old Testament 2Ki 2:23; 1Ki 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; see the notes on Mat 10:17; Mat 27:26. For instances of this, see Jer 20:2; 2 Macc. 7:1; 5:17. Of bonds. Chains. Gen 39:20.
And imprisonment – see 1Ki 22:27; Jer 20:2.
Fuente: Albert Barnes’ Notes on the Bible
Heb 11:36
Cruel mockings and scourgings
Cruelty
I.
THE EVILS WERE
1. Mockings. The parties mocked were Gods saints and prophets; the parties mocking were their enemies and persecutors, which proved to be sometimes their own brethren, of the same nation, language, kindred, religion–and amongst these sometimes the basest of the people, sometimes the priests and princes. These mockings issue out of contempt, and tend unto the disgrace of the party mocked, and makes it a sport to abuse them, so as to rejoice in their misery. These mockings are sometimes in words, sometimes in signs, sometimes in both. And because to a grave, serious person, of eminent worth, some of these mockings are very bitter, cutting, cruel, not only in respect of the matter, but also of the circumstances, this made the sufferings more glorious.
2. Scourgings. This is a punishment also of great disgrace and sometimes of cruel pain, when by whips, either of cords or wires, not only the skin is broken, but the very flesh torn. And this was the more grievous because it was an usual punishment of slaves, of vilest persons, and of such as were of worst behaviour; and by it they were not only put to pain, but to open shame.
3. Bonds and imprisonment. Both these were restraints of liberty, which is so precious and desirable. The end of them was the reservation of malefactors or suspected persons till the time of trial and judgment; and close imprisonment was so much the more grievous when they were deprived of all comfortable society, and no friends suffered to relieve them.
II. THESE THEY SUFFERED. Some endured one of them, some more, some all; for they had trial or experience of these things, so some understand it, as though the sense were that they did not fear them threatened but feel them inflicted. Though their enemies did afflict and vex them unjustly and wickedly, yet they suffered them patiently, and resolved that though God should kill them, yet they would trust in Him.
III. THEY THUS SUFFERED THESE THINGS BY FAITH. For they knew the way to heaven was rough and troublesome, and that these sufferings could not separate them from the love of God nor deprive them of the great reward, but prepare them for eternal glory. For they verily believed that there was eternal life, that God had promised it, and that constancy in the covenant and perseverance in the way of righteousness was the only means to obtain possession; and they knew that though their sufferings were grievous, yet the reward would infinitely recompense all. (G. Lawson.)
Man as a persecutor:
Some creatures are unquestionably used as scourges; but perhaps the less we mortals say about such animated pests the better. They act up to their own organisation, but never beyond; whilst it is far otherwise with mankind. The serpent employs its poisoned fangs to procure food or avert peril, real or fancied; the jaguar uses its terrible incisors in the destruction of its prey; and the shark avails itself of its dental apparatus to assuage its appetite. But man, says Hugh Miller, must surely have become an immensely worse animal than his teeth show him to have been designed for; his teeth give no evidence regarding his real character. Of our racks and thumbscrews, our inquisitions and oubliettes, our noyades at Nantes and our mitraillades at Lyons and Toulons, there is no prophetic intimation in our dentology. (Scientific Illustrations and Symbols.)
Cruelty of persecutors:
As a specimen of the fierce cruelty of Queen Marys officers, Mr. Froude writes: The persecution degenerated into wholesale atrocity. On the 23rd of April six men were burnt at Smithfield; on the 28th, six more were burnt at Colchester; on the 15th of May an old lame man and a blind man were burnt at Stratford-le-Bow. In the same month three women suffered at Smithfield, and a blind boy was burnt at Gloucester. In Guernsey, a mother and two daughters were brought to the stake. One of the latter, a married woman with child, was delivered in the midst of her torments, and the infant just rescued was tossed back into the flames. Reason, humanity, even common prudence, were cast to the winds. Along the river bank stood rows of gibbets, with bodies of pirates swinging from them in the wind. Ferocity in the Government and lawlessness in the people went hand in hand. (Tinlings Illustrations.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 36. Had trial of cruel mockings and scourgings] We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson’s case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord.
Bond’s and imprisonment] Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, Jer 37:16, and Jer 38:6; and the Prophet Micaiah was imprisoned by Ahab, 1Kg 22:27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And others had trial of cruel mockings; the same gospel faith enabled others than those mentioned before, prophets and saints, as Micaiah, 1Ki 22:24, Elisha, 2Ki 2:23; Isa 8:18; Amo 7:10, readily, cheerfully, and patiently to accept and receive the experience and trials of mocking, from the insulting, cruel enemies of God and his church, both national and aliens; being exposed and made a laughing-stock by reproaches, sarcasms, and nick-names, to aggravate their afflictions; and these inflicted on them by words and external signs, trials which, to an ingenuous spirit, bears harder than external torments, and which they more deeply sense and resent; yet faith makes them to receive all humbly, and carrieth them above them, as Psa 31:20; 52:1-5; 120:3,4; 140:3.
And scourgings; they felt the scourges and whips of their enemies smart on them, such as were excessively shameful and painful, being inflicted on the vilest persons, as slaves; such as was the matter of these scourges, such their smartings, whether of thongs, cords, or wires, Jer 20:2; 37:15. This torment was commonly inflicted on them, not in Antiochuss time only, and those before, but commonly in Christs and the apostles days, 2Co 6:5; 11:23.
Yea, moreover of bonds and imprisonment: they cheerfully and patiently submitted to the cruel treating of their persecutors, who put them in the stocks, places of little ease, dungeons, loading them with iron shackles and fetters, which the wickedness of man had invented to torment them with; stern and cruel usage by their gaolers, restraining society from them, and of comfortable relief, feeding them with the bread and water of affliction, 2Ch 18:26; Act 16:24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. othersof a differentclass of confessors for the truth (the Greek is different fromthat for “others,” Heb11:35, alloi, heteroi).
trialtesting theirfaith.
imprisonmentas Hanani(2Ch 16:10), imprisoned byAsa. Micaiah, the son of Imlah, by Ahab (1Ki 22:26;1Ki 22:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And others had trial of cruel mockings,…. As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Jud 16:25.
and scourgings; or smitings, as Jeremiah and Micaiah,
Jer 20:22.
yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Ge 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.
Fuente: John Gill’s Exposition of the Entire Bible
Of mockings and scourgings ( ). is from (Mt 20:19), late word, in LXX, here alone in N.T. (, a whip, a scourge) is old and common enough (Ac 22:24).
Fuente: Robertson’s Word Pictures in the New Testament
Other Victories Thru Faith v. 36-40
1) “And others had trial of cruel mockings,” (heteroi de empaigmon) “And others (endured) mockings,” of “cruel and derisive nature,” in addition to the heroes of faith mentioned above. There awaits a blessed hour of rewards for those faithful believers of old, and of the present, who have been, and are, true to God, even though not prominently known, Mat 5:11-12; 2Ti 4:7-8; Rev 2:10.
2) “And scourgings,” (kai mastigon peoran elabon) “And they received scourging trials,” of their own choice, rather than receive a dishonorable release from persecution of their enemies, such as Jeremiah experienced, Jer 38:6-19.
3) “Yea, moreover of bonds and imprisonment,” (eti dedesmon kai phulakes) “Yes, even trials of bonds and of prison,” rather than deny the faith, Luk 11:47-51. Prophets of God were especially declared to have been killed for their stand for truth, even by their own racial Hebrew brethren, Act 7:52.
Such as the experience of:
a) Joseph, Gen 39:20.
b) Hanani 2Ch 16:10.
c) Micaiah 1Ki 22:26-27.
d) Jeremiah, Jer 32:2-3.
UNCROWNED HEROES
Kings sometimes walk incognito, and then they do not wear crowns. There are kings in your streets. There are men walking about in your midst that wear crowns in their hearts, which, if they were to put them on their heads, would shine so bright that you would think that twilight had dawned. There are thousands who understand and obey the injunction of the Apostle, when he says, “Quit you like men, be strong.” I tell you they are heroes; and angels know it, if you do not. And angels know what to write down. When you laid the foundation of that big house, they forgot to record that in heaven. And when the walls went up, and the beautiful apartments were finished, and the whole magnificent structure was completed of the architecture of which you were so proud, as sure as you live, they forgot to put that down. And when you unrolled your rich carpet, and hung your fine pictures, they forgot to make a note of that. But when that man went down out of his splendid mansion into a fourth-class house in an obscure street, shedding, it may be, some tears as a tribute of nature, and gathered his little flock on the first evening around the fire, and made the room bright with love, and faith, and prayer, you may be certain that they put that down. They remember that. And when that man went on from day to day, and from week to week, there was not one resistance to temptation, there was not one thing that made him a man in trouble, that God did not see, that angels did not behold, and that by and by will not be sung in glory in heaven.
H. W. Beecher
Fuente: Garner-Howes Baptist Commentary
(36) The language becomes more general, but still chiefly refers to the same troublous times.
Yea, moreover of bonds.Lasting and cruel captivity, a worse fate even than mockings and scourgings.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And others had trial of mockings and scourgings, yes, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tested, they were slain with the sword, they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth.’
The whole of the faithful in past history are summed up here. Every conceivable insult was poured on them, every conceivable violence was shown to them, they regularly endured the loss of all their possessions and of their homes, and had to survive in hiding, but they held firm in faith because they believed the promises of God. See for examples Jdg 6:2; Jdg 8:18-19; Jdg 16:25 ; 1Sa 13:6; 1Ki 18:4; 1Ki 18:13 ; 1Ki 19:14; 1Ki 21:10; 1Ki 21:13 ; 1Ki 22:27; 2Ki 1:8; 2Ki 2:23; 2Ch 16:10; 2Ch 24:21 ; 2Ch 30:10; 2Ch 36:16; Jer 20:2; Jer 20:7; Jer 32:2; Jer 36:5; Jer 37:15-21; Jer 38:6; Jer 38:13; etc). But examples from tradition might well also be in mind, probably including the time of the Maccabees. However, cruel treatment was a regular feature of life for those who displeased monarchs and their representatives. Compare 2Sa 12:31 for such an example.
According to Rabbinic sources Isaiah suffered death at the hands of King Manasseh by being sawn in two, because he was enraged when Isaiah prophesied the destruction of the Temple. He may thus have been in mind. But not necessarily so for the use of saws, among other things, for killing people appears to have been regular practise in the time of David (2Sa 12:31). Yet if this was a sudden switching back to Isaiah’s fate it demonstrates that chronology was not of prime importance to the writer, except when greater issues were in question. It reminds us that the incidents cover a wide range of centuries and cannot in the main be dated. Most occurred again and again throughout a number of centuries.
‘Of whom the world was not worthy.’ Thus does he summarise his view of these gallant men and women of faith. They were citizens of Heaven (Php 3:20) and the world was not worthy of such people as they revealed themselves to be, as men and women of faith. In these seven words is summed up God’s verdict on these people of faith. Of those who are born of women there were no greater than these.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 11:36. Trial of cruel mockings There can be no doubt but that these mockings were cruel; but there was no occasion to add this word to the text, as it is not in the original. See 2Ki 2:23. Gen 21:9 compare with Gal 4:29 and 2Ch 36:16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 11:36 . Others endured mockings and scourges, yea, moreover, bonds and prison . , in accordance with its verbal signification, introduces a heterogeneous class of heroes of the faith, i.e. a particular species of the , mentioned as the genus Heb 11:35 . As regards the subject itself, indeed, inexact, since, Heb 11:35 , with . . . reference was made not merely to 2 Maccabees 6., but as the addition clearly shows at the same time to 2 Maccabees 7; the mention, however, of the scourging along with the mocking seems to admit of explanation only from the author’s referring to 2Ma 6:30 ( ) and Heb 7:1 ( ), as indeed the enduring of public mockery is expressly mentioned (in addition to 1Ma 9:26 ) at 2Ma 7:7 ( ), and again 2Ma 7:10 ( ). On the other hand, however, it seems evident that it was the intention of the writer at Heb 11:36 in reality to draw attention to a dissimilar class of men; from the fact, even apart from the choice of the expression , that in the case of the previous . . . we are constrained to think of a death by martyrdom, while at Heb 11:36 the enhancing forbids our thinking of the martyr’s death, since, according to this, bonds and dungeon were a more severe trial than mocking and scourging. We must therefore suppose that the author designed further to refer to those, as forming a special category, who, without suffering actual death, were exposed to other kinds of tortures and miseries; that he still derived, however, the main colours for this new picture from the historic figure which but just now had been present to his mind in connection with the . . .
The enhancing is to be explained from the fact that denotes the more transient suffering, in point of time more brief; , on the other hand, the longer enduring sufferings.
] here in the passive sense: to have experience of something . Otherwise Heb 11:29 .
] Comp. 1Ma 13:12 ; 1Ki 22:27 ; Jeremiah 37, 38., al .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
Ver. 36. Of cruel mockings ] As Jeremiah, Amos, Elisha, “Go up, bald head, go up,” so. “To heaven, as they say” (but who will believe it?) “that your master Elijah did.” So they mewed at David, mocked at Isaiah, Isa 28:10 ; (the sound of the words, as they are in the original, carries a taunt), jeered our Saviour, Luk 16:14 . See these Hebrews upon the stage, as mocking stocks,Heb 10:33Heb 10:33 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36 .] others again (no further contrast need be brought out; , , is common enough in recounting various classes) had trial (the passive sense of , as we had the active before, Heb 11:29 , where see examples of that use. The passive signification is found Polyb. xxviii. 9. 7, : Diod. Sic. xii. 24, , : Jos. Antt. ii. 5. 1, ( ) . See more in Bleek on Heb 11:29 ) of cruel mockings (so the E. V. well: for the word must mean insult accompanied with cruelty, judging from its use in the place here referred to, viz. 2Ma 7:7 , : and 10, . See also 1Ma 9:26 ) and of scourgings (see reff. 2 Macc.), yea moreover ( rises in climax: so out of many examples in Bleek, Xen. con. Heb 11:12 , , “and moreover the earth of herself teaches,” &c.) of bonds and prison (so Jonathan, 1Ma 13:12 . But perhaps he now speaks more generally, e. g. of Hanani, 2Ch 16:10 , Micaiah, the son of Imlah, 1Ki 22:26 , and Jeremiah, Jer 32:2-3 al.):
Fuente: Henry Alford’s Greek Testament
Heb 11:36 . introducing a different class of victories achieved by faith, although , “mockings and scourgings” were endured by the martyrs who have just been mentioned ( 2Ma 7:7 ; 2Ma 7:1 ). , see Heb 11:29 . “yea, moreover of bonds and prison”; as the examples in Bleek prove, is commonly used to express a climax ( cf. Luk 14:26 ); and such imprisonment as was inflicted, e.g. , on Jeremiah (Jer 38:9 ) was certainly even more to be dreaded than scourging. , “they were stoned,” as was Zechariah, son of Johoiada, 2Ch 24:20 (Luk 11:51 ). There was also a tradition that Jeremiah was stoned at Daphne in Egypt. , “they were sawn asunder,” a cruel death sometimes inflicted on prisoners of war (2Sa 12:31 ; Amo 1:3 , ). The reference is probably to Isaiah who according to the Ascensio Is . (Heb 1:9 , Heb 5:1 ) was sawn asunder by Manasseh with a wooden saw. Cf. Justin, Trypho , 120, ( ) and Charles’ Ascension of Isaiah . Within our own memory some of the followers of the Bb suffered the same death. , “were tempted”. Alford says, “I do not see how any appropriate meaning can be given to the mere enduring of temptation, placed as it is between being sawn asunder and dying by the sword”. He would therefore either omit the word as a gloss on or substitute . That is a tempting reading because not only was one of the seven brothers (2 Maccabees 6; 2Ma 7:5 ) fried, but those who sought to keep the Sabbath in a cave ( 2Ma 6:11 ) were all burned together by order of Philip, Antiochus’ governor in Jerusalem. At the same time, the reading, “were tempted” gives quite a good sense, for certainly the most fiendish element in the torture of the seven brothers was the pressure put on each individually to recant. , “died by sword-slaughter,” for . . see Exo 17:13 ; Num 21:24 , etc.; and for . see Jer 11:22 ; Jer 21:9 . Examples of this death abounded in the Maccabean period. , “they wandered about in sheepskins,” (as the mantle of Elijah is called in 2Ki 2:8 , ), or even “in goatskins,” a still rougher material. This dress they wore not as a professional uniform, but because “destitute,” as in Luk 15:14 . , Phi 4:12 , “hard-pressed,” , as in 2Co 4:8 , , “maltreated,” see Heb 11:25 . , “of whom the world was not worthy”. “The world drove them out, thinking them unworthy to live in it, while in truth it was unworthy to have them living in it” (Davidson). Vaughan aptly compares Act 22:22 . After this parenthetical remark the description is closed with another participial clause, “wandering over deserts and mountains, and in caves and in the holes of the earth,” verified 1Ki 18:4 ; 2Ma 5:27 where it is related of Judas and nine others, , . Cf. also 2Ma 10:6 , . In the Ascensio Isaiae , ii. 7, 12, Isaiah and his companions are said to have spent two years among the mountains naked and eating only herbage.
Fuente: The Expositors Greek Testament by Robertson
others. Greek. heteros. App-124.
trial. See Heb 11:29.
mockings. Greek. empaigmos. Only here.
imprisonment = prison. See Gen 39:20 (Joseph). 1Ki 22:26, 1Ki 22:27 (Micaiah).
Fuente: Companion Bible Notes, Appendices and Graphics
36.] others again (no further contrast need be brought out; , , is common enough in recounting various classes) had trial (the passive sense of , as we had the active before, Heb 11:29, where see examples of that use. The passive signification is found Polyb. xxviii. 9. 7, : Diod. Sic. xii. 24, , : Jos. Antt. ii. 5. 1, ( ) . See more in Bleek on Heb 11:29) of cruel mockings (so the E. V. well: for the word must mean insult accompanied with cruelty, judging from its use in the place here referred to, viz. 2Ma 7:7, : and 10, . See also 1Ma 9:26) and of scourgings (see reff. 2 Macc.), yea moreover ( rises in climax: so out of many examples in Bleek, Xen. con. Heb 11:12, , and moreover the earth of herself teaches, &c.) of bonds and prison (so Jonathan, 1Ma 13:12. But perhaps he now speaks more generally, e. g. of Hanani, 2Ch 16:10, Micaiah, the son of Imlah, 1Ki 22:26, and Jeremiah, Jer 32:2-3 al.):
Fuente: The Greek Testament
Heb 11:36. ) The same words occur, 2Ma 7:7; 2Ma 7:1.- , had trial) This phrase increases the praise of constancy. The bitterness of experience showed many their weakness, who thought themselves strong. The same form of expression occurs at Deu 28:56. The delicate and refined (the prosperous) are unacquainted with this experience, only let them not (it is well if they do not) flee from it.- , yea, moreover) An increment in force (, advancing from weaker to stronger expressions); comp. Luk 14:26.-, …, of bonds, etc.) The apostle here seems to descend to recent examples, although these are also found in the canonical books.
Fuente: Gnomon of the New Testament
Persecuted For Righteousness Sake
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 about in sheepskins and goatskins; being destitute, afflicted, tormented. Heb 11:36-37
It has always been the lot of Gods people in this world to suffer persecution at the hands of men, to suffer persecution at the hands of those who profess to be Gods people. The cause of this relentless persecution is the gospel of Christ, the offense of the cross. Persecuted for righteousness sake! As Cain persecuted Abel and Ishmael Isaac, so it has been throughout the ages, and so it shall be until time shall be no more.
The words of Jeremiah describe the condition of Gods church in all ages and in all places in this world. Our necks are under persecutionWe get our bread with the peril of our lives because of the sword of the wildernessFor this our heart is faint; for these things our eyes are dim (Lam 5:5; Lam 5:10; Lam 5:17). Persecution is the lot of Gods saints in this world (Mat 5:10-12; Rom 8:34-39; Gal 5:11; Gal 6:12; Php 3:18-19; 2Ti 3:12). Sometimes the persecution is open and violent. Sometimes it is very subtle. But persecution is ever the lot of Gods saints in this world.
The Persecutors
The persecutors of Gods people are not usually ignorant barbarians, but men and women who are highly educated, of great respectability in society, high rank, political power and religious influence. Magistrates, governors, princes, kings, queens, popes, prelates, priests and preachers have all dipped their hands in the blood of Gods saints. Such facts are so shocking that our historians and educators try as much as possible to explain them away, find excuse for them, and invent horror stories about Gods people that make such persecutions seem justifiable when they must be mentioned.
Those who have thirsted for the blood of Gods saints have never been content merely to hurt, or punish, or even kill them. They have invented the most cruel, barbaric forms of torture imaginable to inflict as much pain as possible before the objects of their hellish hatred died.
Gods Purpose
Why has God allowed such persecutions? What is his purpose? Unlike their persecutors, Gods saints know and understand that the Lord God is in absolute control of all things and all men. Our God is in the heavens. He hath done whatsoever he hath pleased. If he permits wicked men to violently abuse his people, he has good reasons for doing so. I cannot pry into the mind of the infinite Lord God. I know nothing about Gods secret will. But those things that are revealed are revealed for our learning. And these things he has revealed.
All our trials come from God our heavenly Father, even when they come by the hands of wicked men. All things are of God.
Our trials are intended by God to strengthen our faith in Christ and make us grow in the grace and knowledge of our Savior. Tribulation worketh patience, and patience experience, and experience hope (Rom 5:1-5).
By our trials our heavenly Father teaches us sympathy with and compassion for one another.
By temptations, trials and persecutions, we are taught to lean on our Savior, finding grace all-sufficient in him.
Trials are designed of God to wean us from the world, set our hearts on heaven, and make Christ more precious.
These trials, especially those offenses that come because of the gospel, separate the precious from the vile (Mat 13:21; Luk 8:13; 1Pe 1:7).
That faith which is “the gift of God” endures to the end. Only that faith which comes from God endures the testing of God. In the furnace gold and silver are made brighter. Dross is consumed. So it is in the furnace of affliction. True faith is made better. False faith is consumed.
Daniel 3
We are given a strikingly solemn example of this in Dan 3:13-30. The fires in that furnace in Babylon did not hurt Shadrach, Meshach, and Abednego. Those three men did not even have the smell of smoke on them when they came out of the furnace. The fires by which they were proved only destroyed their bonds! But they consumed the Babylonians who threw them into the furnace! Then, when Shadrach, Meshach, and Abednego came out of the burning and fiery furnace, the king promoted them. And far more importantly, God was honored as the result of their trial in the fiery furnace (Dan 3:13-29).
More Precious Than Gold
True faith is more precious than gold; and our faith itself is only made better by the fire that tries it. But the Holy Spirit would have us understand that the “the trial of faith” (the trial itself) is more precious than perishing gold (1Pe 1:7). The trial of faith is precious to us because it makes Gods promise sweet. Our trials are precious to our brethren because one believers endurance of hardship strengthens another in faith. Our trials are precious to our God because he is honored by that faith that endures the trial. And the trial of our faith will be found “precious” when the Lord Jesus comes again in his glory (2Th 1:10). Our bitterest trials here will only serve, in the end, to make our heavenly inheritance sweeter and more glorious. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory (2Co 4:17).
Fuente: Discovering Christ In Selected Books of the Bible
mockings: Jdg 16:25, 2Ki 2:23, 2Ch 30:10, 2Ch 36:16, Jer 20:7, Mat 20:19, Mar 10:34, Luk 18:32, Luk 23:11, Luk 23:36
and scourgings: 1Ki 22:24, Jer 20:2, Jer 37:15, Mat 21:35, Mat 23:34, Mat 27:26, Act 5:40, Act 16:22, Act 16:23, 2Co 11:24, 2Co 11:25
bonds: Heb 10:34, Gen 39:20, 1Ki 22:27, 2Ch 16:10, Psa 105:17, Psa 105:18, Jer 20:2, Jer 29:26, Jer 32:2, Jer 32:3, Jer 32:8, Jer 36:6, Jer 37:15-21, Jer 38:6-13, Jer 38:28, Jer 39:15, Lam 3:52-55, Act 4:3, Act 5:18, Act 8:3, Act 12:4-19, Act 16:24-40, Act 21:33, Act 24:27, 2Co 11:23, Eph 3:1, Eph 4:1, 2Ti 1:16, 2Ti 2:9, Rev 2:10
Reciprocal: Gen 21:9 – mocking 2Ki 1:9 – Thou man Neh 2:19 – they Neh 4:1 – mocked Job 9:23 – he will Job 12:4 – one mocked Psa 31:11 – I was Psa 69:20 – Reproach Psa 89:51 – they have Son 5:7 – took Isa 59:15 – he that Jer 20:18 – with Jer 36:5 – General Mat 6:13 – lead Mat 10:17 – scourge Mar 12:3 – they Luk 16:14 – derided Luk 20:11 – entreated Joh 19:1 – scourged Act 17:32 – some 1Co 4:9 – we are 2Co 6:5 – imprisonments 1Th 2:2 – shamefully Heb 10:33 – made Heb 12:2 – despising Jam 1:2 – divers
Fuente: The Treasury of Scripture Knowledge
Heb 11:36. Not all the persecuted ones were mit to death. but they were mistreated in various ways. Jeremiah was placed in prison (Jer 37:15-21, and afterward was nut into the dungeon (Jer 33:1-6).
Fuente: Combined Bible Commentary
Heb 11:36. Others had trial (experience) of cruel mockings and scourgings. The allusion again is to the Maccabees (2Ma 7:7-10).
Yea, moreover (a harder thing, because of the continuance and depressing influence of it), of bends of imprisonmentperhaps with reference to Jonathan (1Ma 13:12), or to Hanani, Micaiah, and especially to Jeremiah (see references).
Fuente: A Popular Commentary on the New Testament
Our apostle having in the foregoing verses acquainted the Hebrews with the great things which faith enabled the Old Testament saints to do, he now lays before them an account of the hard and difficult things which faith enabled them to suffer, and here reckons up the sharpest and bitterest sufferings that human nature perhaps can be exposed to; but to do the greatest things, and to suffer the hardest, is all one to faith. Faith stands ready for both, as God shall call.
Observe here in general, that the evils enumerated are of such various sorts and kinds, as to comprise ever thing that may befal believers on the account of their Christian profession: Do we meet with temptations, scorns, mockings, scourgings, bonds, imprisonments, yea, death itself, by all sorts of tortures and extremities? THis is our encouragement, that others in the cause of God, have undergone them, and been carried victoriously through them: but the particulars in this little book of martyrs follow.
Others were tortured, not accepting deliverance. In this passage, and several others here following, the apostle is concluded to refer too the story in the Maccabees, whic though written after the closing of the canon of the scripture, when there was no extraordinary prophet in the church, yet the matters of fact were then fresh in memory, and are here alluded to, particularly Eleazar, , who was beaten to death, when he had been persuaded and allured to accept deliverance by transgressing the law; and also the mother and her seven sons, they expected a better resurrection, better than what their persecutors offered them, even a glorious resurreciton of their bodies at the last day.
Others had trials of cruel mockings, as Micaiah, 1Ki 22:24, and others’ and scourgings, as Jer 20:2; Jer 20:15.
Also bonds and imprisonments, as Joseph in Egypt, and Jeremy in the dungeon; some were stoned, as Zachharias the son of Johoiada, 2Ch 24:21.
Others sawn asunder, as Isaiah under the tyranny of Manesseh; others were tempted with fair promises and great rewards, but refusing, were slain with the sword.
Learn hence, That torments in the case of religion have been a very old invention of the devil and the world, and they have placed great hopes of prevailing by them; but no instruments of cruelty, no endeavours of hell, shall ever prevail against the faith of God’s elect. They wandered about in sheep-skins, and goat-skins; destitute, afflicted, tormented. This some refer to Elijah, who was destitute and fed by ravens, 1Ki 17:4, but it has been the portion of many of God’s faithful servants to be driven from their habitations, sometimes by the cruelty of the laws, sometimes by force and violence.
Of whom the world was not worthy; that is, the men of the world think the saints of God not worthy of to live amongst them, whereas the world is not worthy of such excellent company; and therefore, as soon as their work is done, God removes them.
Learn hence, 1. That God’s esteem of his people is never the less because of their outward sufferings and calamities, whatever the world judgeth of them; they esteem them the filth of the world, and the off-scouring of all things; but God is of another mind.
Learn, 2. Let the world think as highly and as proudly of itself as it pleases, God thinks it at all times, but especially when it persecute his people, base, and unworthy of their society. They wandered in deserts and mountains: Behold here the state and condition of some of the servants of the Living God, who, when driven from all inhabited places, took up their lodgings in deserts and mountains, in dens and caves of the earth.
Learn hence, That oft-times it is much better, and more safe for the saints of God to be in a wilderness, among the beasts of the fields, than in a savage world inflamed by the devil into rage and persecution.
Fuente: Expository Notes with Practical Observations on the New Testament
ARGUMENT 15
THE BETTER RESURRECTION.
Better is not antithetical to bad, but to good. Hence the logical sequence follows that while there is a bad resurrection for the wicked, there are also two resurrections for the righteous the good and the better, the first and the last. It is stated positively
Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power, they shall be priests of God and Christ, and shall reign with Him a thousand years. (Rev 20:6)
This Scripture, as well as others, settles the question of the two resurrections without the possibility of cavil. I am sorry this important revelation has been obscured by the spiritualization of the first resurrection. This is a gross and flagrant error, utterly untenable, as it breaks up and destroys the antithesis, doing away with the corporeal resurrection altogether, and plunging headlong into the Swedenborgian heresy. The Greek is ezeean in both cases, which simply means, they lived. If it is spiritual in one sense it is in the other, and physical resurrection is forever gone. Hence we see the utter untenability of this construction and receive unequivocally the doctrine of the two resurrections. In the rapture described by Paul (1Th 4:13-18), we have another graphic account of the first resurrection, when the Lord shall come after His bride, preparatory to His millennial kingdom. Php 3:11,
If perchance I may attain unto the resurrection which is out from among the dead.
The Old Testament saints were not ignorant of the glorious reality of the Lords bridehood. Therefore they suffered the most terrible tortures of martyrdom that they might have a place in the first resurrection; which will take place before the millennium, the last resurrection being postponed till the final judgment. It is certainly a glorious privilege to rise and shout o my grave a thousand years before the general resurrection, especially when we consider the glorious privileges of the bridehood to reign with Christ during the millennial ages.
36-38. Here the Holy Ghost describes the terrible tortures inflicted by a wicked world and a fallen Church on the Old Testament martyrs. They shouted in the fires anticipating the glories awaiting them in the Lords bridehood and the first resurrection.
39. All these having received the witness of the Spirit through faith, obtained not the promise…. While the Bible is flooded with thousands of promises, especially considering the synonymy of promise and commandment in the Greek and Hebrew, by which the number is doubled, the great Messianic promise of the Lords incarnation and the worlds literal and actual redemption by the bleeding Christ on the cross, his triumphant resurrection, glorious ascension and mediatorial coronation and intercession throughout the Bible is magnified as the promise by way of pre-eminence and exaltation. While the saints of all ages lived in glowing anticipation of this wonderful prophetical fulfillment, and the realization of the Messianic promise, yet they all died without the sight. Contrastively with the verification of this promise, theirs was a dispensation of Christian imperfection. Yet their stalwart and sanguine hope swept onward through the lights of type and prophecy into the personal experience of Christian perfection. This grand faith brigade lived, testified and shouted, in the realization of Gospel experiences many centuries in advance of their age and generation, while the rank and file of the Church barely reached perfection in the article of death, passing into eternity in a state of spiritual infancy, like the great bulk of the Gospel Church of the present day. Their case was apologizable, as they were in harmony with their dispensation, while the unsanctified millions of the Church of the present day, both clerical and laic, are blundering along amid the fogs of carnality, three thousand years behind the age.