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Hebrews 11:37
Verse
Context
(Joshua–Malachi)
36Still others endured mocking and flogging, and even chains and imprisonment. 37They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.38The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground.
Sermons
Leonard RavenhillLeonard RavenhillLeonard Ravenhill
Lance Lambert
Anton Bosch
Francis Turretin
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, Ch2 24:21; and See the notes on Mat 23:35. And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; Kg1 21:1-14. They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable. Were tempted - Επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense. Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see Sa1 22:18; and the prophets, of whose slaughter by the sword Elijah complains, Kg1 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day. They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in Kg2 2:8-13, expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, Kg2 1:8; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, Zac 13:4; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering. Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries. Afflicted - In consequence of enduring such privations. Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.
Jamieson-Fausset-Brown Bible Commentary
stoned--as Zechariah, son of Jehoiada (Ch2 24:20-22; Mat 23:35). sawn asunder--as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah. tempted--by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith. sword--literally, "they died in the murder of the sword." In Heb 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim (Jer 26:23); and the prophets in Israel (Kg1 19:10). in sheepskins--as Elijah (Kg1 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zac 13:4). tormented--Greek, "in evil state."
John Gill Bible Commentary
And these all having obtained a good report through faith,.... This may either be limited to the sufferers in the preceding verses, who were martyred, or suffered martyrdom for the faith, as the words may be rendered; and who are called martyrs or witnesses, in Heb 12:1 and so the Ethiopic version renders the clause, "and all these were witnesses concerning the faith": or it may be extended to all the instances of faith throughout the chapter; and so the apostle reasserts what he had said, Heb 11:2, having proved it by a variety of examples; See Gill on Heb 11:2. received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Heb 12:1.
Tyndale Open Study Notes
11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.
Hebrews 11:37
(Joshua–Malachi)
36Still others endured mocking and flogging, and even chains and imprisonment. 37They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.38The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground.
- Scripture
- Sermons
- Commentary
Spiritual Olympics
By Leonard Ravenhill8.0K44:44Christian WalkPRO 3:11MAT 6:33ROM 8:28ROM 8:32HEB 11:37HEB 12:6HEB 12:9In this sermon, the preacher discusses the story of the prodigal son and relates it to the journey of a Christian. He emphasizes the importance of patience and endurance in the Christian walk, comparing it to a race. The preacher highlights that receiving a reward or recognition quickly does not necessarily indicate true value or maturity. He also emphasizes that it takes time and refinement from God to develop a person into a strong and faithful servant.
Needed - a Broken Body
By Leonard Ravenhill2.4K49:44Broken BodyEXO 24:15MAL 3:1MAT 6:331CO 11:24HEB 11:37In this sermon, the preacher discusses the current state of society and how it has departed from God. He emphasizes the need for prayer and divine intervention, referencing the story of Moses and the process of elimination that led him to be alone on the mountaintop. The preacher also criticizes prominent figures in the church for not effectively using their resources to bring the nation closer to God. He highlights the alarming statistics of teenage suicide and child runaways, questioning their whereabouts and the possibility of human trafficking. The sermon concludes with a mention of the high divorce rates in society.
Judgment Seat of Christ - Part 2 (Alternative 2)
By Leonard Ravenhill1.8K47:34Judgment SeatLUK 20:47HEB 11:37In this sermon, the preacher describes a man who was deeply moved by the sinful behavior of others and felt a burden to pray for their salvation. The preacher emphasizes the importance of living a life dedicated to God and keeping His commandments. He shares the story of David Brainerd, a missionary who fervently prayed for revival and was willing to sacrifice for the sake of the Gospel. The preacher encourages the audience to live with an eternal perspective, understanding that there will be degrees of reward in heaven and degrees of punishment in hell.
From Faith to Faith - Part 3
By Lance Lambert6761:20:18PSA 20:7ISA 12:2JHN 12:24ROM 1:16EPH 2:8PHP 4:13HEB 11:37
This sermon emphasizes living by faith as the foundational principle for believers, highlighting stories of trusting God for provision, protection, and guidance. It encourages ongoing faith from salvation to every aspect of life, illustrating how faith leads to experiencing God's miraculous interventions and transformations.
Why Do Evil Men Prosper?
By Anton Bosch0JOB 21:7PSA 37:1PSA 73:1HEB 11:37HEB 12:6Anton Bosch addresses the common struggle of believers who question why the wicked prosper while the righteous suffer, citing biblical figures like Job, Asaph, David, and Jeremiah who grappled with the same dilemma. He emphasizes that prosperity and survival do not necessarily indicate God's blessing, pointing out that true prophets are often unpopular and persecuted. Bosch highlights the biblical truth that God will ultimately judge the wicked and vindicate the righteous, urging believers to trust in the Lord's justice and not be discouraged by the apparent success of evildoers.
The Obscure Church
By Francis Turretin0GEN 6:12JDG 2:71KI 19:10PSA 74:9HEB 11:37Francis Turretin discusses the proof that the Church is often obscured by examining the condition of the Old Testament Church. He highlights various intervals in history where the Church lacked splendor and was destitute, such as before the flood, during the time of Abraham, in Egypt, under the judges, and during the Babylonian captivity. Turretin emphasizes how the Church faced persecution, idolatry, captivity, and a lack of true worship throughout different periods, yet God always preserved a remnant of believers faithful to Him.
Holding Unswervingly to Hope
By A.W. Tozer0HopePerseveranceHEB 11:37A.W. Tozer emphasizes the vital role of hope in the lives of believers, illustrating how it has sustained God's people through trials and tribulations. He reflects on the historical struggles of the faithful, from the Old Testament saints to the early Christians, who faced persecution and hardship yet remained steadfast due to their hope in God's promises. This hope not only provided strength to endure suffering but also inspired joy amidst adversity, reminding us that a great expectation can empower us to persevere. Tozer encourages believers to hold unswervingly to this hope, as it is essential for spiritual resilience.
The Power of the Holy Spirit
By J.C. Ryle0EXO 3:9JDG 4:3PSA 18:62CO 1:61TH 3:5HEB 11:37In this sermon on suffering affliction, the preacher delves into the Greek word 'thlibo', which means to press, squash, or hem in, depicting the pressure and narrowness of afflictions. The concept of 'thlibo' involves suffering due to circumstances or antagonism, pressing believers into distressing problems. The speaker emphasizes that trials and afflictions are necessary for believers, as they purify faith, prepare believers to comfort others, and develop endurance and zeal for spreading the gospel. The sermon highlights the importance of enduring afflictions in the Christian life, as they prove the reality of faith and refine believers for God's glory.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, Ch2 24:21; and See the notes on Mat 23:35. And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; Kg1 21:1-14. They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable. Were tempted - Επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense. Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see Sa1 22:18; and the prophets, of whose slaughter by the sword Elijah complains, Kg1 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day. They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in Kg2 2:8-13, expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, Kg2 1:8; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, Zac 13:4; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering. Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries. Afflicted - In consequence of enduring such privations. Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.
Jamieson-Fausset-Brown Bible Commentary
stoned--as Zechariah, son of Jehoiada (Ch2 24:20-22; Mat 23:35). sawn asunder--as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah. tempted--by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith. sword--literally, "they died in the murder of the sword." In Heb 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim (Jer 26:23); and the prophets in Israel (Kg1 19:10). in sheepskins--as Elijah (Kg1 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zac 13:4). tormented--Greek, "in evil state."
John Gill Bible Commentary
And these all having obtained a good report through faith,.... This may either be limited to the sufferers in the preceding verses, who were martyred, or suffered martyrdom for the faith, as the words may be rendered; and who are called martyrs or witnesses, in Heb 12:1 and so the Ethiopic version renders the clause, "and all these were witnesses concerning the faith": or it may be extended to all the instances of faith throughout the chapter; and so the apostle reasserts what he had said, Heb 11:2, having proved it by a variety of examples; See Gill on Heb 11:2. received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Heb 12:1.
Tyndale Open Study Notes
11:37 According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.