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29. they—Moses and Israel.

Red Sea—called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.

which … assaying to do—Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [Bengel]. What was faith in Israel, was presumption in the Egyptians.

were drowned—Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Ex 15:12, "the earth swallowed them."

30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [Chrysostom].

seven days—whereas sieges often lasted for years.

31. Rahab showed her "faith" in her confession, Jos 2:9, 11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."

the harlot—Her former life adds to the marvel of her repentance, faith, and preservation (Mt 21:31, 32).

believed not—Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Jos 2:8-11).

received—in her house (Jos 2:1, 4, 6).

with peace—peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (Heb 11:17, 31) for the power of faith, as James (Jas 2:21, 25; see on Jas 2:21; Jas 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Ga 5:6).

32. the time—suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.

Gideon—put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.

33. subdued kingdoms—as David did (2Sa 8:1, &c.); so also Gideon subdued Midian (Jud 7:1-25).

wrought righteousness—as Samuel did (1Sa 8:9; 12:3-23; 15:33); and David (2Sa 8:15).

obtained promises—as "the prophets" (Heb 11:32) did; for through them the promises were given (compare Da 9:21) [Bengel]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (Jos 21:45; 1Ki 8:56). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (Heb 11:13, 39).

stopped the mouths of lions—Note the words, "because he believed in his God." Also Samson (Jud 14:6), David (1Sa 17:34-37), Benaiah (2Sa 23:20).

34. Quenched the violence of fire—(Da 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Da 3:19-30 and 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

escaped … sword—So Jephthah (Jud 12:3); and so David escaped Saul's sword (1Sa 18:11; 19:10, 12); Elijah (1Ki 19:1, &c.; 2Ki 6:14).

out of weakness … made strong—Samson (Jud 16:28; 15:19). Hezekiah (Isa 37:1-38:22). Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

valiant in fight—Barak (Jud 4:14, 15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

armies—literally, "camps" referring to Jud 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.

35. Women received their dead raised—as the widow of Zarephath (1Ki 17:17-24). The Shunammite (2Ki 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Lu 4:26, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.

and—Greek, "but"; in contrast to those raised again to life.

tortured—"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.

not accepting deliverance—when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."

a better resurrection—than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (Da 12:2; Lu 20:35; Php 3:11). The fourth of the brethren (referring to Da 12:2) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.

36. others—of a different class of confessors for the truth (the Greek is different from that for "others," Heb 11:35, alloi, heteroi).

trial—testing their faith.

imprisonment—as Hanani (2Ch 16:10), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (1Ki 22:26, 27).

37. stoned—as Zechariah, son of Jehoiada (2Ch 24:20-22; Mt 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 (1Ki 19:10).

in sheepskins—as Elijah (1Ki 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zec 13:4).

tormented—Greek, "in evil state."

38. Of whom the world was not worthy—So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Ge 39:5), and Jacob to Laban (Ge 30:27). In condemning them, the world condemned itself.

caves—literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (1Ki 18:4, 13) and Elijah (1Ki 19:8, 13); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).

39. having obtained a good report—Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (Heb 9:28); "the eternal inheritance" (Heb 9:15). Abraham did obtain the very thing promised (Heb 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [Flacius in Bengel]. (Compare Note, see on Eph 4:8). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.

40. provided—with divine forethought from eternity (compare Ge 22:8, 14).

some better thing for us—(Heb 7:19); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Chrysostom, &c., restricted the meaning of Heb 11:39, 40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [Estius]. I think his object in these verses (Heb 11:39, 40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (Heb 1:1; 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare Heb 12:2, "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" (Heb 12:23); so Alford; however, see on Heb 12:23. Heb 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Joh 3:13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (Heb 6:15; Lu 16:22).