| Barnes' Notes on the Bible They were stoned - A common method of punishment among the Jews; see the notes on Matthew 21:35, Matthew 21:44. Thus, Zechariah, the son of Jehoiada the priest, was stoned; see 2 Chronicles 24:21; compare 1 Kings 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen; Acts 7:59; compare John 10:31; Acts 14:5. In the time of the terrible persecutions under Antiochus Epiphanes, and under Manasseh, such instances also probably occurred. They were sawn asunder - It is commonly supposed that Isaiah was put to death in this manner. For the evidence of this, see introduction to Isaiah, 2. It is known that this mode of punishment, though not common, did exist in ancient times. Among the Romans, the laws of the twelve tables affixed this as the punishment of certain crimes, but this mode of execution was very rare, since Aulius Gellius says that in his time no one remembered to have seen it practiced. It appears, however, from Suetonius that the emperor Caligula often condemned persons of rank to be sawn through the middle. Calmet, writing above a hundred years ago, says, "I am assured that the punishment of the saw is still in use among the Switzers, and that they put it in practice not many years ago upon one of their countrymen, guilty of a great crime, in the plain of Grenelles, near Paris. They put him into a kind of coffin, and sawed him lengthwise, beginning at the head, as a piece of wood is sawn; "Pict. Bib." It was not an unusual mode of punishment to cut a person asunder, and to suspend the different parts of the body to walls and towers, as a warning to the living; see 1 Samuel 31:10, and Morier's Second Journey to Persia, p. 96. Were tempted - On this expression, which has given much perplexity in critics, see the notes of Prof. Stuart, Bloomfield, and Kuinoel. There is a great variety of reading in the mss. and editions of the New Testament, and many have regarded it as an interpolation. The difficulty which has been felt in reference to it has been, that it is a much milder word than those just used, and that it is hardly probable that the apostle would enumerate this among those which he had just specified, as if to be tempted deserved to be mentioned among sufferings of so severe a nature. But it seems to me there need be no real difficulty in the case. The apostle here, among other sufferings which they were called to endure, may have referred to the temptations which were presented to the martyrs when about to die to abandon their religion and live. It is very possible to conceive that this might have been among the highest aggravations of their sufferings. We know that in later times it was a common practice to offer life to those who were doomed to a horrid death on condition that they would throw incense on the altars of a pagan god, and we may easily suppose that a temptation of that kind, artfully presented in the midst of keen tortures, would greatly aggravate their sufferings. Or suppose when a father was about to be put to death for his religion, his wife and children were placed before him and should plead with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would cause so keen torture to the soul as their cries and tears would. Amidst the sorrows of martyrs, therefore, it was not improper to say that they were tempted, and to place this among their most aggravated woes. For instances of this nature. see 2 Macc. 6:21, 22; 7:17, 24. Were slain with the sword - As in the case of the eighty-five priests slain by Doeg 1 Samuel 22:18; and the prophets. of whose slaughter by the sword Elijah complains; 1 Kings 19:10. They wandered about in sheepskins and goatskins - Driven away from their homes, and compelled to clothe themselves in this rude and uncomfortable manner. A dress of this kind, or a dress made of hair, was not uncommon with the prophets, and seems indeed to have been regarded as an appropriate badge of their office; see 2 Kings 1:8; Zechariah 13:4. Being destitute, afflicted, tormented - The word "tormented" here means tortured. The apostle expresses here in general what in the previous verses he had specified in detail.
Clarke's Commentary on the BibleThey were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, 2 Chronicles 24:21; and See the notes on Matthew 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; 1 Kings 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 1 Samuel 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1 Kings 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 2 Kings 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, 2 Kings 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, Zechariah 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.
Gill's Exposition of the Entire BibleThey were stoned,.... As Naboth, by the order of Ahab, 1 Kings 21:13, Zachariah in the court of the Lord's house; 2 Chronicles 24:21 and the character of Jerusalem is, that she stoned the prophets that were sent unto her, Matthew 23:37. They were sawn asunder; to which there seems to be an allusion in Matthew 24:51. There is no instance of any good men being so used in Scripture: perhaps reference is had to some that suffered thus in the time of Antiochus. The Jews have a tradition, that the Prophet Isaiah was sawn asunder in the times of Manasseh, and by his order; which some think the apostle refers unto; though it seems to be all fictitious, and ill put together. The tradition is in both Talmuds: in the one, the account is this: (z) that "Manasseh sought to kill Isaiah, and he fled from him, and fled to a cedar, and the cedar swallowed him up, all but the fringe of his garment; they came and told him (Manasseh), he said unto them, go and saw the cedar, "and they sawed the cedar", and blood was seen to come out.'' And in the other (a) thus, "says R. Simeon ben Azzai, I found a book of genealogies in Jerusalem, and in it was written that Manasseh slew Isaiah.'' And after relating the occasion of it, being some passages in Isaiah Manasseh was displeased with and objected to; and the prophet not thinking it worth his while to return an answer, or attempt to reconcile them with other passages, objected, knowing that the king would use him contemptuously; he is made to say, "I will swallow (or put myself into) a cedar, they brought the cedar, "and sawed it asunder", and when it (the saw) came to his mouth, he expired.'' Another Jewish writer (b) out of the Midrash, reports it thus; "Manasseh sought to slay him, and Isaiah fled, and the Lord remembered him, and he was swallowed up in the middle of a tree; but there remained without the tree the fringe of his garment; and then Manasseh ordered the tree to be cut down, and Isaiah died.'' And it is become a generally received opinion of the ancient Christian writers, that Isaiah was sawn asunder; as of Justin Martyr (c), Origen (d), Tertullian (e), Lactantius (f), Athanasius (g), Hilary (h), Cyril of Jerusalem (i), Gregory Nyssene (k), Jerom (l), Isidorus Pelusiota (m), Gregentius (n), Procopius Gazaeus (o), and others; but more persons seem to be designed: were tempted; either by God, as Abraham, and Job; or by the devil, as all the saints are; or rather by cruel tyrants, to deny the faith, and renounce the worship of God, as Eleazar, and the seven brethren with their mother; at least some of them were, 2 Maccabees 6,7. Some think the true reading is "were burned"; as one of the seven brethren were in the Apocrytha, "Now when he was thus maimed in all his members, he commanded him being yet alive to be brought to the fire, and to be fried in the pan: and as the vapour of the pan was for a good space dispersed, they exhorted one another with the mother to die manfully, saying thus,'' (2 Maccabees 7:5) and as Zedekiah and Ahab were roasted in the fire, by the king of Babylon, Jeremiah 29:22 though they were lying prophets, and cannot be referred to here; see Daniel 11:33. This clause is wanting in the Syriac version: were slain with the sword; as the priests at Nob, by the order of Saul; 1 Samuel 22:18. The prophets of the Lord by Jezebel, 1 Kings 18:22 and many in the times of the Maccabees; Daniel 11:33 and in the Apocrypha: continued...
Vincent's Word StudiesThey were stoned (ἐλιθάσθησαν) A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. Were sawn asunder (ἐπίσθησαν) N.T.o. As Isaiah, according to tradition. Were tempted (ἐπειράσθησαν) If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death.
Geneva Study BibleThey were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in {x} sheepskins and goatskins; being destitute, afflicted, tormented; (x) In vile and rough clothing, so were the saints brought to extreme poverty, and constrained to live like beasts in the wilderness.
People's New Testament 11:37 They were stoned. See, for example, the deaths of Naboth (1Ki 21:10-15) and Zechariah, the son of Jehoiada the priest (2Ch 24:21). They were sawn asunder. The Talmud says that this was Isaiah's fate.
Wesley's Notes 11:37 They were sawn asunder - As, according to the tradition of the Jews, Isaiah was by Manasseh. Were tempted - Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.
Jamieson-Fausset-Brown Bible Commentary37. 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 [2591]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."
Matthew Henry's Concise Commentary11:32-38 After all our searches into the Scriptures, there is more to be learned from them. We should be pleased to think, how great the number of believers was under the Old Testament, and how strong their faith, though the objects of it were not then so fully made known as now. And we should lament that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small, and their faith so weak. It is the excellence of the grace of faith, that, while it helps men to do great things, like Gideon, it keeps from high and great thoughts of themselves. Faith, like Barak's, has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. By faith, the servants of God shall overcome even the roaring lion that goeth about seeking whom he may devour. The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies, like Samson. The grace of God often fixes upon very undeserving and ill-deserving persons, to do great things for them and by them. But the grace of faith, wherever it is, will put men upon acknowledging God in all their ways, as Jephthah. It will make men bold and courageous in a good cause. Few ever met with greater trials, few ever showed more lively faith, than David, and he has left a testimony as to the trials and acts of faith, in the book of Psalms, which has been, and ever will be, of great value to the people of God. Those are likely to grow up to be distinguished for faith, who begin betimes, like Samuel, to exercise it. And faith will enable a man to serve God and his generation, in whatever way he may be employed. The interests and powers of kings and kingdoms, are often opposed to God and his people; but God can easily subdue all that set themselves against him. It is a greater honour and happiness to work righteousness than to work miracles. By faith we have comfort of the promises; and by faith we are prepared to wait for the promises, and in due time to receive them. And though we do not hope to have our dead relatives or friends restored to life in this world, yet faith will support under the loss of them, and direct to the hope of a better resurrection. Shall we be most amazed at the wickedness of human nature, that it is capable of such awful cruelties to fellow-creatures, or at the excellence of Divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? What a difference between God's judgement of a saint, and man's judgment! The world is not worthy of those scorned, persecuted saints, whom their persecutors reckon unworthy to live. They are not worthy of their company, example, counsel, or other benefits. For they know not what a saint is, nor the worth of a saint, nor how to use him; they hate, and drive such away, as they do the offer of Christ and his grace.
Matthew Henry's Whole Bible CommentaryVerses 32-40 The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak. I. In this summary account the apostle mentions, 1. Gideon, whose story we have in Judges 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves. 2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. 3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges 13, 14, 15, and 16, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying. 4. Jephthah, whose story we have, Jud. 11, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (ch. 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter. 5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God. 6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves. 7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this. II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation. 1. By faith they subdued kingdoms, v. 33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise. 2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness. 3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them. 4. They stopped the mouths of lions; so did Samson, Jdg. 14:5, 6, and David, 1 Sa. 17:34, 35, and Daniel, 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men. 5. They quenched the violence of the fire, v. 34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num. 11:1, 2. So did the three children, or rather mighty champions, Dan. 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was. 6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people. 7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa. 38:15, 16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength. 8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them. 9. Women received their dead raised to life again, v. 35. So did the widow of Zarepath (1 Ki. 17:23), and the Shunamite, 2 Ki. 4:36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Lu. 7:12, etc. (5.) This should confirm our faith in the general resurrection. III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, v. 35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. ch. 7, etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, v. 36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2 Chr. 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. 7:5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour-that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (v. 39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (v. 40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all. |
