(36) The language becomes more general, but still chiefly refers to the same troublous times.

Yea, moreover of bonds.--Lasting and cruel captivity, a worse fate even than "mockings and scourgings."

Verses 36-38. - 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 23:35; 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, 14), though the Maccabean heroes also took refuge in "deserts and mountains" (1 Macc. 2.). "Sawn asunder" (denoting a mode of executing martyrs of which there is no instance in the Old Testament or Apocrypha) 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; Ps-Epiphanius, 'Vit. Proph.; Augustine, 'De Civ. 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 ver. 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

(1) that it is an interpolation, arising kern the repetition by some copyist of ἐπρίσθησαν, which was afterwards altered to ἐπωιράσθησαν: or

(2) that it is a substitution for some other word through error in transcription, the most likely conjecture as to the word originally written being ἐπρήσθησαν or ἐπυράσθησαν, equivalent to "were burnt." Either form, especially the latter, might easily be changed to ἐπειράσθησαν: and thus death by fire would have been originally included in the enumeration, which was likely to have been the case, especially since it is mentioned prominently in the account of the martyrdom of the seven sons. But, as there is no authority of any manuscript for a different word, this is mere conjecture; though the omission of the word altogether in some few manuscripts and versions, and variations of reading in others, suggest some uncertainty as to the original text. The word ἐπειράσ θησαν if genuine, may possibly have been suggested by alliteration, and by thought of the temptations to apostatize prominent in the account both of Eleazar and of the seven sons.

11:32-38 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.And others had trial of cruel mockings,.... As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Judges 16:25.

and scourgings; or smitings, as Jeremiah and Micaiah, Jeremiah 20:22.

yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Genesis 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.