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Hebrews 11:35
Verse
Context
(Joshua–Malachi)
34quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.35Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection.36Still others endured mocking and flogging, and even chains and imprisonment.
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Women received their dead - As did the widow of Zarephath, Kg1 17:21, and the Shunammite, Kg2 4:34. What other cases under all the above heads the apostle might have in view, we know not. 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). 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.
Jamieson-Fausset-Brown Bible Commentary
Women received their dead raised--as the widow of Zarephath (Kg1 17:17-24). The Shunammite (2Ki. 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." Kg1 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 Luk 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 (Dan 12:2; Luk 20:35; Phi 3:11). The fourth of the brethren (referring to Dan 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.
John Gill Bible Commentary
They were stoned,.... As Naboth, by the order of Ahab, Kg1 21:13, Zachariah in the court of the Lord's house; Ch2 24:21 and the character of Jerusalem is, that she stoned the prophets that were sent unto her, Mat 23:37. They were sawn asunder; to which there seems to be an allusion in Mat 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, Jer 29:22 though they were lying prophets, and cannot be referred to here; see Dan 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; Sa1 22:18. The prophets of the Lord by Jezebel, Kg1 18:22 and many in the times of the Maccabees; Dan 11:33 and in the Apocrypha: "And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14) they wandered about in sheepskins and goatskins; with the wool or hair upon them; and with such Elijah and Elisha might be arrayed; since the former is said to be a hairy man, or covered with a hairy garment, as John the Baptist was, who came in his spirit and power, and also in his form; and the latter, wore the mantle of the other; Kg2 1:8 and to these reference may be had, who were obliged to wander about, because of those who sought their lives; and was the case of others who were forced, by reason of persecution, to quit their habitations, and wander abroad; and some clothed themselves in this manner, to show their contempt of the world, and their contentment with mean apparel; and others, because they could get no other raiment: being destitute; of bodily food, as Elijah, who was fed by ravens, and by the widow of Zarephath; Kg1 17:6, afflicted; pressed, drove to the greatest straits, despairing of, life, and weary of it, as the same prophet, Kg1 19:4, tormented; or evilly treated, reproached, vilified, persecuted, and made the filth of the world, and the offscouring of all things. (z) T. Hieros. Sanhedrin, fol. 28. 3. (a) T. Bab. Yebamot, fol. 49. 2. (b) Shalshelet Hakabala, fol. 12. 2. (c) Dialog. cum Tryph. p. 249. (d) In Jer. Homil. 19. p. 197. in lsa. Homil. 1. fol. 101. & in Matt. Homil. 26. fol. 51. (e) De Patientia, c. 14. Scorpiace, c. 8. (f) De vera sapientia, l. 4. c. 11. (g) Vol. I. de Incarnat. p. 55, 65. Vol. II. dicta & Interpret. Parab. p. 325, 353. (h) Contr. Constant, p. 199. & enarrat. in Psal. cxviii. p. 465. (i) Cateches. 2. sect. 9. p. 29. & Cateches. 13. sect. 3. p. 169. (k) Vol. II. de Castigat. p. 749. (l) In Isa. lvii. 2. (m) L. 4. Ep. 205. (n) Disputat. cum Herbano Judaeo, p. 19. (o) In Reg. l. 4. c. 21. 16.
Tyndale Open Study Notes
11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).
Hebrews 11:35
(Joshua–Malachi)
34quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.35Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection.36Still others endured mocking and flogging, and even chains and imprisonment.
- Scripture
- Sermons
- Commentary
(Hebrews - Part 36): Long Range Faith
By A.W. Tozer4.7K26:34ExpositionalMAT 6:332TI 1:12HEB 11:13HEB 11:16HEB 11:35HEB 11:39In this sermon, the preacher emphasizes the importance of having a long-range view as a Christian. He contrasts the worldly pursuits of money, pleasure, career, and fame with the eternal promises of God. The preacher urges believers to wait on God and be on the right side when Jesus returns to gather the nations and separate the righteous from the wicked. He encourages Christians to embrace their identity as strangers and pilgrims on earth, living with a heavenly perspective and trusting in God's long-range plan for their lives.
The Life of c.t. Studd
By George Stevenson3.2K46:47C.T. StuddMAT 6:33MRK 8:36ACT 26:182TI 4:2HEB 11:35HEB 11:38In this sermon, the preacher discusses the life and ministry of C.T. Studd, a missionary who dedicated his life to spreading the gospel. Studd's conviction to go to China was solidified when he read the Bible verse about a man's foes being those of his own household. He was joined by six other men, known as the Cambridge Seven, and together they sparked a revival among student groups in England. Studd committed himself to living for Christ and doing God's will alone, regardless of what others said. Through his obedience and faith, Studd left a lasting legacy and was used by God in a remarkable way.
Dvd 28 Authentic Spirituality
By Art Katz2.5K1:29:53HEB 11:35This sermon emphasizes the call for the church to rise up in apostolic and prophetic maturity, embracing sacrifice, suffering, and even martyrdom for the sake of fulfilling God's ultimate purposes. It challenges believers to move beyond mere religious obligations and comfort, to become a true body that wrestles against the powers of darkness and embodies the reality of the cross and resurrection in daily life.
The Heavenly Calling - Part 12
By T. Austin-Sparks1.7K54:52Heavenly CallingHEB 1:4HEB 3:1HEB 3:14HEB 6:9HEB 7:19HEB 7:22HEB 8:6HEB 9:23HEB 10:34HEB 11:16HEB 11:35HEB 11:40HEB 12:24The sermon transcript discusses the theme of "better" in the book of Hebrews. The speaker highlights various verses in the book that emphasize the concept of "better," such as better than the angels, better things, better hope, better covenant, better promises, and better sacrifices. The speaker emphasizes the importance of having a large conception of Jesus in order to navigate through trouble and testing. The letter was written to encourage Christians to persevere and not draw back from their faith, reminding them of their heavenly calling and the better things that await them.
Hebrews: Superiority of Christ
By Stephen Kaung1.6K1:07:41ChristHEB 2:1HEB 2:5HEB 2:9HEB 11:16HEB 11:35HEB 12:24In this sermon, the preacher focuses on the repetition of the word "better" in the book of Hebrews. He emphasizes that when a word is repeated so much, it indicates that the Holy Spirit is trying to convey an important message. The sermon highlights the finality of Christ's message compared to the partial and incomplete messages delivered by the prophets. The preacher also contrasts Christ with Moses, showing that Christ is superior and should be the focus of our attention and obedience.
Seeing Jesus - Part 1
By K.P. Yohannan1.0K37:42Jesus ChristEXO 2:11PSA 42:1HEB 11:35In this sermon, the speaker highlights the story of Abraham as an example of forsaking everything for God's calling. Abraham was asked by God to leave his family and possessions and go to a place that God would show him. Despite the uncertainty and sacrifice, Abraham obeyed and followed God's leading. The speaker emphasizes that our instant salvation message has dishonored God and deluded men, leading to a lack of commitment and dedication to God. The sermon challenges believers to prioritize their relationship with God over worldly distractions and to live a life that truly reflects the sacrifice of Jesus.
Under His Wings
By Jenny Daniel99852:37ProtectionPSA 17:8PSA 31:19PSA 55:6AMO 4:6MAT 23:37HEB 11:35HEB 11:38In this sermon, the preacher shares stories and illustrations to emphasize the importance of accepting God's invitation for protection and salvation. He describes a scene where a child is left behind in the midst of a battle, and a brave soldier risks his life to save the child. This act of bravery is compared to the sacrifice of Jesus, who gave his life for humanity. The preacher also warns about the consequences of rejecting God's call and emphasizes the need to prepare to meet God, as He is both a loving God and a God of judgment. The sermon encourages listeners to accept God's invitation and find safety and confidence under His wings.
Hebrews 11:35-40
By Don McClure88641:03MAT 5:11ROM 8:182TI 2:12HEB 11:35HEB 11:39JAS 1:21PE 4:12In this sermon, the speaker shares a story about a terrible accident involving a horse, a dog, and a man. A highway patrolman arrives at the scene and, out of mercy, puts the horse and the dog out of their pain with his service revolver. The speaker uses this story to illustrate how sometimes in life we face close calls and trials that make us question if we will make it through. However, the speaker emphasizes the importance of faith and how God brings us through these difficult times, reminding us of His love and greatness.
The Cost of Love in the Call to the Nations
By John Piper83333:57MissionsHEB 10:32HEB 11:35HEB 12:1In this sermon, the speaker discusses the concept of compassion and identifying with prisoners. He emphasizes that when believers show compassion and identify with those in need, they may face persecution and have their property taken away. However, the speaker highlights the miraculous aspect of rejoicing in the midst of such loss, attributing it to the believers' understanding of their better and eternal possession in Christ. The speaker also addresses the controversy surrounding the motivation for doing what is right, arguing that doing right for God's sake is biblical and ultimately brings joy and glory to both the believer and God.
The Devil in Your Tent
By Carter Conlon63545:32JDG 4:17JDG 5:72CH 20:15ROM 8:312CO 10:4EPH 6:12HEB 11:35JAS 5:161JN 4:4This sermon is a powerful call to all women in the church to rise up and fight the spiritual battles of this time, drawing inspiration from the stories of Deborah and Jael in the book of Judges. It emphasizes the importance of prayer, faith, and courage in the face of oppression and fear, highlighting the need for women to step into their spiritual authority and trust in God's strength to overcome the enemy. The message encourages women to pray, resist the lies of the enemy, and believe in the victory that God can bring in their lives and in the world.
Xv. Lucullus
By Martyrs of the Catacombs0MAT 5:10JHN 11:25ROM 8:181CO 15:582CO 4:17HEB 11:351PE 4:14REV 2:10REV 14:13REV 21:4In the sermon 'The memory of the just is blessed,' the preacher recounts the story of Lucullus and Marcellus, highlighting the impact of faith and martyrdom. Lucullus, initially a bystander, is deeply moved by the Christian martyrdom of Marcellus, leading him to support and protect the persecuted Christians despite not sharing their beliefs. Over time, Lucullus undergoes a transformation, finding solace and joy in embracing Christianity, ultimately experiencing the love of the Savior. The sermon reflects on the enduring legacy of the persecuted Christians, emphasizing their unwavering faith and the eternal reward awaiting them.
Xiv. the Temptation
By Martyrs of the Catacombs0MAT 16:26MRK 8:36PHP 1:21HEB 11:35REV 2:10In the sermon by the Martyrs of the Catacombs, the story of Marcellus showcases unwavering faith and dedication to Christ, even in the face of intense persecution and temptation. Despite offers to renounce his faith for temporary safety and worldly gain, Marcellus remains steadfast, choosing to embrace martyrdom rather than compromise his beliefs. His courage and commitment serve as a powerful example of loyalty to God, even unto death.
Xii. Pollio's Trial
By Martyrs of the Catacombs0MAT 10:22PHP 1:21HEB 11:351PE 4:16REV 2:10In the sermon by Martyrs of the Catacombs, a young boy named Pollio bravely faces persecution and death for his Christian faith, unwavering in his commitment despite offers of wealth, power, and life if he renounces his beliefs. Pollio's steadfastness in the face of imminent death showcases the strength and conviction that true faith can provide, even in the most dire circumstances.
That Precious Righteousness of Another
By Horatius Bonar0Righteousness of GodFaithISA 61:10MAT 5:6JHN 15:5ROM 1:172CO 5:21GAL 2:20EPH 2:8PHP 3:9HEB 11:351JN 5:4Horatius Bonar emphasizes the necessity of genuine faith and the righteousness of God in true religion, contrasting it with the superficiality of contemporary religious practices. He argues that without a deep, personal relationship with God, religion becomes hollow and ineffective, leaving individuals unfulfilled despite outward appearances of piety. Bonar highlights that true spiritual health comes from understanding one's relationship with God, which empowers believers to face challenges and perform great deeds in the church. He asserts that faith is the foundation of the Christian life, from justification to victory, culminating in the ultimate reward of righteousness through Christ. The sermon calls for a return to the authentic, transformative power of faith in God.
Obadiah and Elijah
By C.I. Scofield01KI 18:1MAT 10:321CO 16:13PHP 1:282TI 1:7HEB 11:35REV 2:20C.I. Scofield preaches on the contrast between Obadiah, a secret disciple who compromised his faith for worldly favor, and Elijah, a fearless servant of God who stood against evil despite the risks. The lesson highlights the importance of unwavering faith and courage in the face of apostasy and idolatry, emphasizing the need to stand boldly for God's truth even when surrounded by corruption and persecution.
The Money God
By Anton Bosch0MAT 6:24MAT 19:211TI 6:92TI 3:12HEB 11:35Anton Bosch challenges the popular prosperity gospel message that promises wealth, health, and happiness to those who become Christians. He contrasts the teachings of the prosperity preachers with the true message of the Bible, emphasizing that the pursuit of riches can lead to destruction and perdition. By examining the words of Jesus and the apostle Paul, he highlights the dangers of loving money over God and the inevitable hardships that Christians may face. Bosch urges followers to reevaluate their motives for following Jesus and to seek a genuine relationship with the Lord, rather than material gain.
God of the Living
By Richard E. Bieber0EXO 3:1MAT 6:19MRK 12:18LUK 12:32HEB 2:14HEB 11:13HEB 11:35HEB 12:2Richard E. Bieber preaches about the fear of death and the importance of living a life of faith, knowing that God is the God of the living. He emphasizes the need to lay up treasures in heaven rather than on earth, as our actions in this life determine our eternal destiny. By following the examples of those who lived by faith, endured suffering, and looked beyond the grave, we can overcome the fear of death and walk confidently towards the life God has prepared for us.
Viii. Life in the Catacombs
By Martyrs of the Catacombs0ROM 8:181CO 15:541TH 4:16HEB 11:351PE 4:12In the sermon 'Martyrs of the Catacombs,' the preacher describes the harrowing experiences of early Christians living in the Catacombs of Rome, facing persecution and death for their faith in Christ. Despite the darkness, dangers, and gloom of their underground refuge, these believers found solace in their unwavering faith, hope in the resurrection, and love for God and one another. The Catacombs became a sanctuary where the persecuted Christians gathered, worshipped, and supported each other, awaiting the final summons and the promise of eternal life.
I. the Coliseum
By Martyrs of the Catacombs0MAT 5:10PHP 1:21HEB 11:351PE 4:14REV 12:11The preacher recounts a gruesome scene in ancient Rome where the thirst for blood drew over one hundred thousand people to the Coliseum, showcasing the brutal and cruel nature of the Roman civilization. Gladiators fought to the death, wild beasts were unleashed upon prisoners, and young Christian martyrs faced savage animals with unwavering faith and courage, choosing death over renouncing their beliefs. The story highlights the stark contrast between the cruelty of the Roman spectators and the unwavering faith and bravery of the Christian martyrs, who faced death with songs of praise and worship to God.
Even Unto Death
By John Christian Wenger0MAT 5:10ROM 8:352CO 4:17PHP 1:21HEB 11:351PE 4:12REV 2:10REV 6:9John Christian Wenger preaches about the persecution and martyrdom of the Anabaptists in the 16th century, highlighting their unwavering faith, courage, and commitment to God even in the face of severe trials and death. The Anabaptists spread rapidly, teaching love, faith, and the cross, and faced persecution with humility and patience. Many martyrs, including Balthasar Hübmaier and Eitelhans Langenmantel, endured torture and death for their beliefs. Despite the intense persecution, the Anabaptist movement survived in some areas, leading to the establishment of the Baptist Church in modern times.
Amazing Faith of a Godly Mother
By Zac Poonen0God's ProvisionFaith2KI 4:8LUK 8:3HEB 11:35HEB 11:39Zac Poonen highlights the remarkable faith of a wealthy and godly mother in 2 Kings 4:8-37, who recognized Elisha as a holy man of God through his conduct rather than his sermons. Her thoughtful support for Elisha led to a miraculous blessing when he prophesied the birth of her child. When tragedy struck and her child died, her unwavering faith was evident as she sought out Elisha, confidently declaring 'It is well' despite her loss. This act of faith resulted in her child's resurrection, showcasing the power of belief and God's response to those who trust Him. Poonen emphasizes that true faith can lead to miraculous outcomes, as seen in the mother's story, which is celebrated in the annals of faith.
A World-Conquering Grace, a World-Overcoming Grace
By Thomas Brooks0Overcoming the WorldFaithMAT 6:19JHN 16:33ROM 8:371CO 3:222CO 4:17PHP 3:8COL 3:2HEB 11:351PE 5:101JN 5:4Thomas Brooks emphasizes that true faith is a powerful grace that enables believers to overcome the challenges and temptations of the world. He illustrates how faith outbids worldly pleasures and honors, presenting the eternal rewards of heaven as far more valuable. By recognizing that all things belong to them through Christ, believers can see the true worth of worldly possessions and dismiss them as vanity. Faith also reveals the incomparable excellence of Jesus Christ, who embodies all goodness and glory, empowering the soul to triumph over worldly distractions and trials.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Women received their dead - As did the widow of Zarephath, Kg1 17:21, and the Shunammite, Kg2 4:34. What other cases under all the above heads the apostle might have in view, we know not. 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). 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.
Jamieson-Fausset-Brown Bible Commentary
Women received their dead raised--as the widow of Zarephath (Kg1 17:17-24). The Shunammite (2Ki. 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." Kg1 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 Luk 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 (Dan 12:2; Luk 20:35; Phi 3:11). The fourth of the brethren (referring to Dan 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.
John Gill Bible Commentary
They were stoned,.... As Naboth, by the order of Ahab, Kg1 21:13, Zachariah in the court of the Lord's house; Ch2 24:21 and the character of Jerusalem is, that she stoned the prophets that were sent unto her, Mat 23:37. They were sawn asunder; to which there seems to be an allusion in Mat 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, Jer 29:22 though they were lying prophets, and cannot be referred to here; see Dan 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; Sa1 22:18. The prophets of the Lord by Jezebel, Kg1 18:22 and many in the times of the Maccabees; Dan 11:33 and in the Apocrypha: "And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14) they wandered about in sheepskins and goatskins; with the wool or hair upon them; and with such Elijah and Elisha might be arrayed; since the former is said to be a hairy man, or covered with a hairy garment, as John the Baptist was, who came in his spirit and power, and also in his form; and the latter, wore the mantle of the other; Kg2 1:8 and to these reference may be had, who were obliged to wander about, because of those who sought their lives; and was the case of others who were forced, by reason of persecution, to quit their habitations, and wander abroad; and some clothed themselves in this manner, to show their contempt of the world, and their contentment with mean apparel; and others, because they could get no other raiment: being destitute; of bodily food, as Elijah, who was fed by ravens, and by the widow of Zarephath; Kg1 17:6, afflicted; pressed, drove to the greatest straits, despairing of, life, and weary of it, as the same prophet, Kg1 19:4, tormented; or evilly treated, reproached, vilified, persecuted, and made the filth of the world, and the offscouring of all things. (z) T. Hieros. Sanhedrin, fol. 28. 3. (a) T. Bab. Yebamot, fol. 49. 2. (b) Shalshelet Hakabala, fol. 12. 2. (c) Dialog. cum Tryph. p. 249. (d) In Jer. Homil. 19. p. 197. in lsa. Homil. 1. fol. 101. & in Matt. Homil. 26. fol. 51. (e) De Patientia, c. 14. Scorpiace, c. 8. (f) De vera sapientia, l. 4. c. 11. (g) Vol. I. de Incarnat. p. 55, 65. Vol. II. dicta & Interpret. Parab. p. 325, 353. (h) Contr. Constant, p. 199. & enarrat. in Psal. cxviii. p. 465. (i) Cateches. 2. sect. 9. p. 29. & Cateches. 13. sect. 3. p. 169. (k) Vol. II. de Castigat. p. 749. (l) In Isa. lvii. 2. (m) L. 4. Ep. 205. (n) Disputat. cum Herbano Judaeo, p. 19. (o) In Reg. l. 4. c. 21. 16.
Tyndale Open Study Notes
11:35 Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24; 2 Kgs 4:17-37). • But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).