--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 676 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/676/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 676. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/676/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 676. Hebrews · 29 of 35 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/676/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/676/#p-N [¶0] 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army. [¶1] 3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind. [¶2] 4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok. [¶3] It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him. ### Verse 33 [¶5] Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc. [¶6] Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good. [¶7] Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring. [¶8] Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor. ### Verse 34 [¶10] Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3. [¶11] Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, [Exo 18:4]; Elijah, that of Jezebel; and David, that of Saul: and many others. [¶12] Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, [Isa 38:21]. [¶13] Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them. ### Verse 35 [¶15] Women received their dead - As did the widow of Zarephath, [1Kgs 17:21], and the Shunammite, [2Kgs 4:34]. What other cases under all the above heads the apostle might have in view, we know not. [¶16] Others were tortured - Ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note). [¶17] Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc. ### Verse 36 [¶19] 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. [¶20] 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, [1Kgs 22:27]. ### Verse 37 [¶22] They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, [2Chr 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; [1Kgs 21:1-14]. [¶23] 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. [¶24] 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. [¶25] Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see [1Sam 22:18]; and the prophets, of whose slaughter by the sword Elijah complains, [1Kgs 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. [¶26] 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 [2Kgs 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, [2Kgs 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. [¶27] Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries. [¶28] Afflicted - In consequence of enduring such privations. [¶29] Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation. ### Verse 38 [¶31] Of whom the world was not worthy - Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See [1Kgs 18:4]. David was often obliged thus to hide himself from Saul; [1Sam 24:3], etc. ### Verse 39 [¶33] Having obtained a good report (having been witnessed to; see [Heb 11:2]) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake. [¶34] Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died. ### Verse 40 [¶36] God having provided some better thing for us - This is the dispensation of the Gospel, with all the privileges and advantages it confers. [¶37] That they without us should not be made perfect - Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens. [¶38] There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See [Rev 6:11]. "White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." This time, and its blessings, are now upon the wing. ### Introduction [¶40] Having so many incitements to holiness, patience, and perseverance, we should lay aside every hinderance, and run with patience the race that is set before us, taking our blessed Lord for our example, [Heb 12:1-4]. These sufferings are to be considered as fatherly chastisements from God, and to be patiently submitted to on account of the benefits to be derived from them, [Heb 12:5-11]. They should take courage and go forward, [Heb 12:12], [Heb 12:13]. Directions to follow peace with all men, and to take heed that they fall not from the grace of God, [Heb 12:14], [Heb 12:15]. References to the case of Esau, [Heb 12:16], [Heb 12:17]. The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, [Heb 12:18-24]. They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, [Heb 12:25-27]. As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, [Heb 12:28], [Heb 12:29]. ### Verse 1 [¶42] Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection. [¶43] Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. [¶44] Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs.