Commentary on Hebrews and the Catholic Epistles John Calvin (continued)
John Calvin
40. Deo quiddam pro nobis providente, ne sine nobis perficerentur. 35. Women received, etc. He had already mentioned instances in which God had remunerated the faith of his servants, he now refers to examples of a different kind, --- that saints, reduced to extreme miseries, struggled by faith so as to persevere invincible even to death. These instances at the first view widely differ: some triumphed gloriously over vanquished enemies, were preserved by the Lord through various miracles, and were rescued by means new and unusual from the midst of death; while others were shamefully treated, were despised by almost the whole world, were consumed by want, were so hated by all as to be compelled to hide themselves in the coverts of wild beasts, and lastly, were drawn forth to endure savage and cruel tortures: and these last seemed wholly destitute of God's aid, when he thus exposed them to the pride and the cruelty of the ungodly. They seem then to have been very differently treated from the former ones; and yet faith ruled in both, and was alike powerful in both; nay, in the latter its power shone forth in a much clearer light. For the victory of faith appears more splendid in the contempt of death than if life were extended to the fifth generation. It is a more glorious evidence of faith, and worthy of higher praise, when reproaches, want, and extreme troubles are borne with resignation and firmness, than when recovery from sickness is miraculously obtained, or any other benefit from God.
The sum of the whole is, that the fortitude of the saints, which has shone forth in all ages, was the work of faith; for our weakness is such that we are not capable of overcoming evils, except faith sustains us. But we hence learn, that all who really trust in God are endued with power sufficient to resist Satan in whatever way he may assail them, and especially that patience in enduring evils shall never be wanting to us, if faith be possessed; and that, therefore, we are proved guilty of unbelief when we faint under persecutions and the cross. For the nature of faith is the same now as in the days of the holy fathers whom the Apostle mentions. If, then, we imitate their faith, we shall never basely break down through sloth or listlessness.
Others were tortured, etc. As to this verb, {ἐτυμπανίσθησαν}, I have followed Erasmus, though others render it ``imprisoned.'' But the simple meaning is, as I think, that they were stretched on a rack, as the skin of a drum, which is distended. 239 By saying that they were tempted, he seems to have spoken what was superfluous; and I doubt not but that the likeness of the words, {ἐπρίσθησαν} and {ἐπειρὰσθησαν}, was the reason that the word was added by some unskillful transcriber, and thus crept into the text, as also Erasmus has conjectured. 240 By sheepskins and goatskins I do not think that tents made of
239The {τύμπανον} was, according to Schleusner, a machine on which the body was stretched; and then cudgels or rods, and whips were used. This appears from the account given in 2 Macc. 6: 19, 30. It is said that Eleasar, rather than transgress the Law, went of his own accord ``to the torment'' --- {ἐπὶ} {τὸ} {τύμπανον}, and in the 30th verse mention is made of stripes or strokes --- {πληγαῖς}, and of being lashed or whipped --- {μαστιγούμενος}. This was to be tympanized or tortured. --- Ed
240This conjecture not countenanced by any MSS. that are considered to have much weight. What has led to this conjecture has evidently been a misunderstanding as to the import of the word in this connection. Being a word of general import, it has been viewed as inappropriate