And others had trial of 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 (rather, evil-entreated); (of whom the world was not worthy:) wandering in deserts, and mountains, and dens, and the eaves of the earth. In this general review particular cases may again have suggested some of the expressions used. The mention of "mockings" is prominent in the Maccabean history; "bonds and imprisonments" recall Hanani, Micaiah, and Jeremiah; "they were stoned" recalls Zachariah son of Jehoiada (2 Chronicles 24:20; cf. Matthew 23:1-39. 35; Luke 11:51; also Matthew 23:37; Luke 13:34). "They wandered in sheepskins ( μηλωταῖς) and in deserts" peculiarly suggests Elijah (his mantle being called μηλωτής in the LXX., 2 Kings 2:13, 2 Kings 2:14), though the Maccabean heroes also took refuge in "deserts and mountains" (1 Macc. 2). "Sawn asunder" most probably refers to a well-known tradition about Isaiah, who is said to have so suffered under Manasseh. Alford thus gives the notices found elsewhere of this tradition: "Justin Martyr 'Trypho,' § 120; Tertullian, 'Cont. Guest. Scorpiac.,' 8, and 'De Patient.,' 14; Origen, 'Ep. ad African;' Lactantius, 'Inst.,' 4.11; Psalm-Epiphanius, 'Vit. Proph; 'Augustine, 'De Cir. Dei,' 18.24; Jerome, on Isaiah 57:1." Jerome calls it a "certissima traditio apud Judaeos," and says that this passage in the Epistle was by most referred to the passion of Isaiah. The tameness and apparent inappropriateness of the verb ἐπειράσθησαν ("were tempted") in verse 36, in the midst of an enumeration of cruel modes of death, has led to a prevalent view that it is a corruption of the original text. Various conjectures have been made, the most tenable being
And these all, having obtained a good report (literally, having been witnessed of, as in Hebrews 11:2) through faith, received not the promise: God having provided (or, foreseen) some better thing for (literally, concerning) us, that they without us should not be made perfect. There is no contradiction between the assertion here made, that none of the saints of old "received the promise ( ἐκομίσαντο τὴν ἐπαγγελίαν) "and its being said of Abraham (Hebrews 6:15) that he did "obtain the promise ( ἐπέτυχε τῆς ἐπαγγελίας)." For though in both passages "the promise," i.e. the great Messianic promise (not "premises," as in Hebrews 11:33, supra), is spoken of—or at any rate, in the ease of Abraham, ultimately referred to—yet the verbs used are different and have different meanings, He "obtained" or attained to it, in the sense of having it confirmed and assured to him and his seed (see note on Hebrews 6:15); but he did not actually get it so as to reduce it to possession and enter into the enjoyment of it. The realization of all that is meant by the word here used is, indeed, even to Christian believers, still future (for cf. Hebrews 10:36, ἵνα κομίσησθε τὴν ἐπαγγελίαν). Nay, it is future also in its fullness, even to the saints at rest; for in the passage just quoted it is plainly intimated that the entire fulfillment will not be till "he that shall come" comes; i.e. till the second advent. The redeemed whose probation on earth is over are indeed, in one sense, said to be already "perfected" (cf. Hebrews 10:14; Hebrews 12:23); but still the "perfect consummation and bliss both in body and soul" is nowhere in the New Testament contemplated till "the end." In the mean time, even the saints under the heavenly altar still cry, "Lord, how long?" and the Spirit and the bride say, "Come, Lord Jesus." The full idea, then, of Hebrews 11:40 may be that, according to the eternal Divine purpose, the promise of redemption should not be fully realized till the number of the elect shall be accomplished, and all the redeemed of all ages since the world began shall be gathered together through Christ in one, and God shall be all in all.
HOMILETICS