Hebrews 11:35-37

He proceeds in the next place unto instances quite of another nature, and which were more immediately suited unto the condition of the Hebrews. For hearing of these great and glorious things, they might be apt to think that they were not so immediately concerned in them; for their condition was poor, persecuted, exposed to all evils, and death itself, for the profession of the gospel. Their interest, therefore, was to inquire, what help, what relief from faith, they might expect in that condition. What will faith do where men are to be oppressed, persecuted, and slain? Wherefore the apostle, applying himself directly unto their condition, with what they suffered and further feared on the account of their profession of the gospel, produceth a multitude of examples, as so many testimonies unto the power of faith in safeguarding and preserving the souls of believers, under the greatest sufferings that human nature can be exposed unto. And sundry things lie plain in this discourse of the apostle:

1. That he would not hide from these believers what they might meet withal and undergo in and for their profession, lie lets them know that many of them who went before them in the same cause, underwent all manner of miseries on the account thereof. Therefore ought not they to think it “a strange thing” if they also should be called unto the like trials and sufferings. Our Lord Jesus Christ dealt openly and plainly in this matter; he hid nothing of what was likely to befall them whom he called to be his disciples, but professed directly that he would admit of them on no other terms to be his disciples, but that they denied themselves and took up the cross, or engaged to undergo all sorts of sufferings for his sake and the gospel's. He deceiveth none with fair promises of things in this world; nor ought we to be surprised, nor ought we to complain, of any thing that may befall us in our following him; no, not of a “fiery trial,” 1 Peter 4:12; 1 Peter 5:9. So the apostle here, having given instances of the great and glorious things that have been done even in this world by faith, that those Hebrews might not expect that they should also be called to enjoy the like successes and victories, because they had the same spirit of faith with them who did so, he minds them of those who were called to exercise their faith in the greatest miseries that could be undergone.

2. That all the evils here enumerated did befall the persons intended on the account of their faith, and the profession thereof. He doth not present them with a company of miserable, distressed creatures, that fell into that state through their own default, or merely on the account of a common providence disposing their lot in this world into such a state of misery, as it is with many; but all the things mentioned they underwent merely and solely on the account of their faith in God, and the profession of true religion: so as that their case differed in nothing from that which they might be called unto. And from both these we may learn,

Obs. 1. That it belongs unto the sovereign pleasure of God, to dispose of the outward state and condition of the church as unto its seasons of prosperity and persecution. As also,

Obs. 2. That those whose lot falleth in the times of greatest distress or sufferings are no less accepted with him than those who enjoy the highest terrene felicity and success.

3. There is as much glory, unto a spiritual eye, in the catalogue of the effects of faith that follows, as in that which went before. The church is no less beautiful and glorious when encompassed and seemingly overwhelmed with all the evils and dreadful miseries here recounted, than when it is in the greatest peace and prosperity. To look, indeed, only on the outside of them, gives a terrible, undesirable prospect. But to see faith and love to God working effectually under them all, to see comforts retained, yea consolations to abound, holiness promoted, God glorified, the world condemned, the souls of men profited, and at length triumphant over all; this is beautiful and glorious.

4. That to do the greatest things, and to suffer the hardest, is all one to faith. It is equally ready for both, as God shall call; and equally effectual in both. These things, unto the flesh, differ next to heaven and hell: they are both alike to faith, when duty calls.

5. That the evils here enumerated are of such various sorts and kinds, as to comprise every thing that may befall believers on the account of their profession: temptation, scorn, mockings, scourgings, bonds, imprisonments, troubles of poverty, fears, and dangers; and those of long continuance, with death itself by all sorts of tortures and extremities. It is impossible that any believer can be called to suffer any thing, in any kind whatever, for the profession of the gospel, but that he may find an instance of it in the sufferings of these martyrs. And it is an encouragement in the greatest distresses, to remember that others in the same cause have undergone them, and been carried victoriously through them. There is good use to be made of the records of the sufferings of the primitive Christians under their pagan oppressors, and of believers of late ages under the power of antichrist.

6. It may be observed, that as the apostle obliged not himself unto the order of time in naming the foregoing witnesses, so here he useth his own liberty in representing these sufferings of the church, without respect unto any method of coherence between the things themselves, or order of time as to the seasons wherein they fell out. Hence, in the midst of his account of the various sorts of death which they underwent, he interposeth that they were “tempted:” Hebrews 11:37, “They were stoned, they were sawn asunder, were tempted, were slain with the sword.” This hath given occasion to many to question whether the word “tempted” do indeed belong unto the text, or whether it is not a mistake in the copies, for a word of almost an alike sound, but quite of another signification, namely, they were “burned; but without cause; for it is evident that the apostle obligeth himself unto no such order as that things of the same nature should be placed together, without the interposition of any thing else. And we shall see there was occasion to interpose that expression, “They were tempted,” in the place where it is put by the apostle.

7. It may also be observed, that the apostle takes most of these instances, if not all of them, from the time of the persecution of the church under Antiochus, the king of Syria, in the days of the Maccabees. And we may consider, concerning this season,

(1.) That it was after the closing of the canon of the Scripture, or putting of the last hand unto writings by divine inspiration under the old testament. Wherefore, though the apostle represented these things from the notoriety of fact, then fresh in memory, and, it may be, from some books then written of those things, like the books of the Maccabees, yet remaining; yet as they are delivered out unto the church by him, they proceeded from divine inspiration.

(2.) That in those days wherein these things fell out there was no extraordinary prophet in the church. Prophecy, as the Jews confess, ceased under the second temple. And this makes it evident that the rule of the word, and the ordinary ministry of the church, are sufficient to maintain believers in their duty against all oppositions whatever.

(3.) That this last persecution of the church under the old testament, by Antiochus, was typical of the last persecution of the Christian church under Antichrist, as is evident unto all that compare the prophecy of Daniel, Daniel 8:9-14; Daniel 8:23-25; Daniel 11:36-39, with that of the Revelation in sundry places. And indeed the Martyrologies of those who have suffered under the Roman Antichrist are a better exposition of this context than any that can be given in words.

Hebrews 11:35 . ῎Αλλοι δὲ ἐτυγπανι. σθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν ἵνα κρείττονος ἀναστάσεως τύχωσιν.

᾿Ετυμπανίσθησαν. Syr., בְּשֶׁנְדֵא מִיתוּ, “they died with torments.” Vulg. Lat., “districti sunt;” Rhem., “were racked,” stretched out; respecting that kind of torture wherein they were stretched on a wheel, as a skin is on the head of a drum. So Beza and Erasmus. We use a more general word, “were tortured.”

Οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν . Syr., וְלָא סַכִיו לְמֶתְפָצָיוּ. Trem., “neque intenti expectarunt ut liberentur.” Others render it by “non speraverunt.” “They looked not earnestly after deliverance,” “they hoped not for it;” that is, they regarded it not. Vulg.,” non suseipientes redemptionem.” “Not accepting redemption;” that is, deliverance: “liberationem.”

῞Ινα κρείττονος ἀναστάσεως τύχωσιν. Syr., דָּקְיָמְתָא מְיַתַיְתָא תֶּהְוֵא לְהוּן “that there might he to them a more excellent resurrection.” Vulg., “ut meliorem invenirent resurrectionem.” Rhem., “that they might find a better resurrection.” “Invenio” is ofttimes used for “to attain,” or “obtain.” Others, “ut consequerentur,” “naneiscerentur,” “that they might obtain.”

Hebrews 11:35. Others were tortured, not accepting deliverance; that they might obtain a better resurrection.

The apostle passeth unto the second sort of them in whom faith exerted its power and efficacy in their sufferings. These he saith were “others;” persons of another sort, that were called unto other duties than those before mentioned. And this distinction is further signified by the particle δέ, “but;” ‘others there were.'

Three things he mentions of them in this first instance:

1. What they suffered.

2. How they acted faith in their sufferings.

3. On what grounds they did it.

1. For the first, he affirms that they were “tortured.” The word here used, ἐτυμπανίσθησαν, hath been by critics and others so coursed through all sorts of authors, that there needs no further search after it. The substance of their discoveries is, that τύμπανον, “tympanum,” whence the word is framed, doth signify either an engine whereon those who were tortured were stretched out, as a skin is stretched on the head of a drum; or the instruments which were used in the striking and beating them who were fastened unto that engine, like those who have their bones broken on a wheel. So some render the word by “fustibus multati, contusi, caesi.” But whereas the word is frequently used to signify “taking away the lives of men by any kind of torture or tormenting pain,” the precise notation of it from its original is not here much to be regarded. We have therefore rendered it, and that properly in general, “were tortured; ” that is, unto death.

There is no doubt but the apostle hath respect herein unto the story that is recorded in the sixth and seventh Chapter s of the Second Book of the Maccabees. For the words are a summary of the things and sayings there ascribed unto Eleazar, who was beaten to death, when he had been persuaded and allured to accept deliverance by transgressing the law. And the like respect may be had unto the mother and her seven sons, whose story and torments are there also recorded.

And this is the height of what the old murderer could rise and attain unto. He began with a sudden death, by violence and blood. But when he had got advantages, he was not contented therewith. He would have the servants of the living God to die by all sorts of tortures. This was his hell, a hell of his making. But he could never put the displeasure of God into it, nor make it of any continuance. Divine wrath, and perpetuity under it, are his own portion. But that which is most marvelous herein is, that he should get amongst men such as should execute his infernal rage and malice. There was never any greater instance of the degeneracy of human nature unto the image and likeness of the devil than this, that so many of them have been found, and that in high places of power; emperors, kings, judges, and priests, who were not satisfied to take away the lives of the true worshippers of God by the sword, or by such other ways as they slew the worst of malefactors, but invented all kinds of hellish tortures whereby to destroy them. For although the crafts of Satan were open and evident herein, who designed by these ways to get time and advantage for his temptations to draw them off from the profession of the faith, which he could not have had in a speedy execution, yet is it astonishable that the nature of man should be capable of so much villany and inhumanity.

But this also hath God seen good to permit, in that patience whereby he endures with much long-suffering “the vessels of wrath, that are fitted for destruction.” And he doth it for many blessed ends of his own glory and the eternal salvation of his church, not here to be insisted on.

“They were tortured.” This is the utmost that the devil and the world can reach unto, all the hell he hath to threaten his enemies withal. But when he hath done his utmost it falls only on the body, it cannot reach the soul; it is but of a short continuance, and gives assurance of an entrance into a blessed eternity. It can shut out no divine consolation from the minds of them that suffer; a little “precious faith” will carry believers victoriously through the worst of all.

The work of faith with respect unto these tortures, which are the utmost trials of it, may be reduced unto these heads:

(1.) A steady view of that promised eternal glory which they are on an entrance into, 2 Corinthians 4:17-18.

(2.) A due comparing of present sufferings with the eternal miseries of the damned in hell, Matthew 10:28.

(3.) .4 firm persuasion that these things shall make no separation between God and them, Romans 8:35-39.

(4.) A derivation of present help, strength, and consolation from God, by mixing itself with his promises.

(5.) By a due consideration of the presence of Christ With us, and his concernment in our sufferings. And sundry other ways there are of the like nature whereby faith acts itself, and is victorious under tortures; that none of us may tremble at the thought of Smithfield flames.

2. The way whereby those who were tortured did evidence their faith, was, that they “accepted no deliverance;” that is, freedom from their tortures, which was offered them in case they would forego their profession. This is expressly affirmed of Eleazar and the seven brethren. Yea, they were not only offered to be freed from tortures and death, but to have great rewards and promotions: which they generously refused. And it was not thus only with them, but it hath been so always with all that have been tortured for religion. For the principal design of the devil in bringing them unto tortures, is not to slay their bodies thereby; though that he aims at in the next place, in case his first design fail, which is to destroy their souls. And therefore we find in all ages, especially in the primitive times of Christianity, that when the cruel persecutors brought any unto tortures, after they began with them they still gave them a space and respite, wherein they dealt with them by fair means and entreaties, as well as threatening further torments, to renounce their profession. And with some they prevailed; but those who were steadfast in the faith refused to accept of deliverance on such terms. The story of Blandina, a virgin and a servant, in the excellent Epistle of the Churches of Vienne and Lyons, about their persecution, is worth the perusal of all good Christians.

Now, that which those persons intended suffered these tortures for, and from which they would not accept of deliverance, was only because they would not eat swine's flesh. And unto Eleazar it was offered, that he should “bring flesh of his own providing” unto the place where he was to eat, and only make an appearance that he had eaten swine's flesh; which he refused, 2Ma 6:21. It may be this would by some be esteemed a small matter, and such as by the refusal whereof wise men ought not to have undergone martyrdom by tortures. But the things which are commanded or forbidden of God are not to be esteemed by the matter of them, or what they are-in themselves, but by the authority of him that commands or forbids them. And this is the same in the least as well as in the greatest things in religion. The authority of God may be despised in small things as well as in great. And therefore God doth ordinarily choose out arbitrary institutions to be the trial and touchstone of the faith of the church. So the martyrs here in England died on the account of the sacrament of the Lord's supper. And if we begin at any time to suppose, that, to save our lives, we may comply with some lesser things (such as bowing in the house of Rimmon) that God hath forbidden, both faith and profession are lost. We know not what command, what ordinance, what institution, what prohibition, God will single out to be the means and subject of our trial as unto sufferings. If we are not equally ready to suffer for every one, we shall suffer for none at all. See James 2:10.

3. The ground of their steadfastness in their profession and under their tortures, was, “That they might obtain a better resurrection.” So one of the brethren in the Maccabees, chapter 7:9, affirmed expressly that he endured those torments, and death itself, in that he believed that God would raise him up at the last day. This, as the Syriac hath it, they were “intent upon.”

And this the apostle calls “a better resurrection,” not only in opposition unto the deliverance which they refused, a resurrection that was better than that deliverance, but because he intends that better resurrection which is to life, seeing all shall rise again, but some to life, and some to everlasting torments.

Now, this faith of the resurrection of the dead is the topstone of the whole structure, system, and building in religion; that which states eternal rewards and punishments, and gives life unto our obedience and suffering. For without it, as the apostle testifies, “we are of all men the most miserable.” This, therefore, is that which their minds were fixed on under all their tortures, and wherewith they supported themselves, namely, that after all this they should have a blessed resurrection. See Philippians 3:10-11.

Schlichtingius on this place acknowledgeth, that believers under the old testament had hopes of a blessed resurrection, but not by virtue of any promise of God, only they gathered it up out of some considerations of his goodness, and of his being a rewarder of them that seek him; a vain, foolish opinion, striking at the very foundation of all religion, laying the ground of faith in the conjectures of men, and not on the veracity and faithfulness of God. But,

Obs . Sufferings will stir us up unto the exercise of faith on the most difficult objects of it, and bring in the comforts of them into our souls. Faith of the resurrection hath been always most eminent in prisons and under tortures, Hebrews 11:36. In the next place we have the example of them who suffered also, but not by tortures, nor unto death, yet in such ways as were a great trial of their faith.

Hebrews 11:36. ῞Ετεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἕτι δὲ δεσμῶν καὶ φυλακῆς.

The Syriac makes here two distinct sorts, repeating אחֲרָנֵא , “alii,” “others,” after πεῖραν ἔλαβον : as in the next verse it repeats the same word four times, which is not once in the original. Πεῖραν ἔλαβον it renders by עלוּ, “they exposed themselves to mocking and stripes.”

Hebrews 11:36. Others had trial of [had experience of, or were tried by,] [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment.

1. Those spoken of are said to be ἕτεροι, not merely ἄλλοι; not only “others,” but “of another sort,” namely, such as suffered through faith, but not by tortures, nor unto death. And the exceptive particle δέ intimates the introduction of another kind of sufferings.

2. It is of no use to fix the particulars mentioned unto certain determinate persons, as Jeremiah or others; for seeing the apostle hath left that undetermined, so may we do also. Certain it is, that there were in those days believers who, through faith, patiently and victoriously underwent these things.

There are four things mentioned distinctly under this head:

1. “Mockings.”

2. “Scourgings.”

3. “Bonds.”

4. The “prison,” or “imprisonment.”

And they contain all the outward ways of the sufferings of the church, when God restrains the rage of the world, so as that it shall not rise to blood and death.

So it often falls out. It is the utter destruction of the church that Satan and the world do always aim at; but ofttimes there are such bounds set unto their rage, by the division of their own counsels, by their supposed interests, by the more gentle inclinations of some Gamaliels among them, or for want of a pretense to execute the utmost of bloody cruelty, that they take up in mockings, stripes, imprisonments, spoiling of goods, and the like. Of these things it is said they “had trial.” “Experti sunt,” they had experience of them, they really underwent them; and so, by consequent, their faith was tried with them.

And the first thing mentioned is, as we render it, “cruel mockings.” ᾿Εμπαίβομαι is the word constantly used for the mockings that were cast on our Lord Jesus Christ himself, Matthew 20:19; Matthew 27:29; Matthew 27:31; Matthew 27:41; Mark 10:35; Luke 14:29; Luke 18:32; Luke 22:63; Luke 23:11; Luke 23:36. Neither is the verb in either voice, active or passive, used in the New Testament, but only as applied to Christ. And it is joined with μαστιγόω, to “scourge,” as it is here with “stripes.” ᾿᾿Εμπαιγμός, nowhere used but here, is “ludibrium,” a “mocking with reproach and contumely or scorn.” Hence we have rendered it “cruel mockings.” They reproached them with their God, with their religion, with folly, with feigned crimes. Such mockings are recorded in all the stories of the persecutions and sufferings of the church. The world is never more witty, nor doth more please itself, than when it can invent reproachful names, terms, and crimes, to cast upon suffering believers. And whereas the word is derived from παίζω, (as that is from παῖς,) “to play and mock childishly,” it may respect the calumnious reproaches that ofttimes in the streets are cast on suffering professors, by the rude, foolish multitude, like the children that ran after Elisha, mocking and scoffing at him.

And this is reckoned among severe sufferings, there being nothing more harsh to ingenuous minds, nor any thing almost which they had not as willingly undergo. Nor is there any thing that their adversaries inflict on them with more self-pleasing and exultation of mind. Mockings are persecutors'triumphs. But these also faith will conflict withal and conquer: it hath done so in all ages. And it is a fruit of faith which we ought to aim at, namely to keep our spirits composed, unto a contempt of shame under the most severe and scornful mockings.

Unto these sometimes “stripes” are added; a servile punishment, used towards vagabonds and the vilest of men.

Of the last two ways of trial, namely, “bonds and imprisonment,” we have had so full an exposition in the days wherein we live, that they need no further explication. And,

Obs. There may be sufferings sufficient for the trial of the faith of the church, when the world is restrained from blood and death. But how long at present it will be so, God only knows.

Hebrews 11:37. ᾿Ελιθάσθησαν, ἐπρίσθησαν, ἐπειράΣθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον· περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν· ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι.

᾿Επρίσθησαν, “dissecti,” “secti sunt,” “they were cut asunder;” “serrati sunt,” “they were sawn asunder,” cut asunder with a saw; which is usually referred to Isaiah, but without any ground from the Scripture: a punishment and torment used in the east, 2 Samuel 12:31; Amos 1:3.

᾿Επειράσθησαν. This word is omitted by the Syriac; nor doth Chrysostom take any notice of it. The Vulg. Lat. retains it; and it is in all approved Greek copies. But because it contains a sense which seems not to be suited unto the place it holds in the text, critics have made bold to multiply conjectures about it. Some say it is the word beforegoing, first written a second time upon a mistake, and afterwards changed, by the addition of a letter or two, to give it a distinct signification; some say it should be ἐπυράθησαν, and others ἐπυρώθησαν, “ they were burned with the fire;” and every one doth well confute the conjectures of others. We shall retain the word in its proper place and signification.

᾿Εν φόνῳ. Syr., בְּפוּמָא, “in the mouth” or “edge of the sword.” Vulg. Lat., “in occisione gladii,” “caede gladii occubuerunt;” “they fell” or “died by slaughter of the sword.”

Περιῆλθον. Vulg., “circuiverunt,” “they went about.” Syr., “they wandered.” Beza, “oberraverunt.”

᾿Εν μηλωταῖς. The Syriac interposeth לְבִישִׁין, “induti,” “amicti,” “clothed;” which is necessary unto the sense. Vulg. Lat., “in melotis.” All suppose that translator understood not the sense of the Greek word, and so retained it. And Erasmus makes himself very merry in reflecting on Thomas, who gives some wild interpretations of it. Μῆλον is “a sheep.” “In sheep-skins.” ᾿Εν αἰγείοις δέρμασιν. The Syriac transposeth this word, and prefixeth it unto the other, “in the skins of sheep and goats;” without necessity, for μηλωτή is “a sheep-skin.”

῾Υστερούμενοι. Vulg., “egentes; Syr., וסְנִיקִין; properly, “destitute,” “deprived of all.” “wanting,” “poor;” Θλιβόμενοι. Vulg. Lat., “angustati,” “straitened.” Syr., אֲלִיצִין, “oppressed.” “Pressi,” “afflicti;” “pressed,” “afflicted.”

Κακουχούμενοι. Vulg. Lat., “afflicti.” Syr., מְטַיְפִין, “conquassati,” “conturbati;” “shaken,” “troubled.” “Male habiti,” “male vexati.” “Tormented,” say we, as I suppose not properly. “Evilly-entreated,” vexed with evils.

Hebrews 11:37. They were stoned, they were sawn asunder, were tempted, were slain with the sword, [died by slaughter of the sword:] they wandered about in sheepskins and goat-skins, being [15] destitute, afflicted, tormented, [evilly-entreated.]

[15] VARIOUS READING. ᾿Επειράσθησαν : unable to account for this word in an enumeration of physical sufferings, critics have proposed other readings. Wakefield suggests ἐπειράθησαν, “transfixed with stakes;” and Juntas, Beza, and others, suggest ἐπυράσθησαν or ἐπυρώθησαν, “were burned.” ED.

Two sorts of persons and two sorts of sufferings are here represented unto us:

1. Such as fell under the utmost rage of the world, suffering by death itself.

2. Such as, to escape death, did expose themselves to all sorts of miseries to be undergone in this life.

The same faith works equally, in them that die by violence, and them who, to escape death, expose themselves to other miseries, provided that the call unto the one or the other be of God.

1. Those of the first sort were killed three ways, or died three kinds of death; that is, some of them one way, and some of them another, as the Syriac translation distinguisheth them, by prefixing “some,” or “others,” to each sort: “Some were stoned, some were sawn asunder, some were slain with the sword.” Amongst these outward sufferings of the body, the apostle interposeth the inward sufferings of their minds, “They were tempted;” or whether this denoteth a peculiar kind of suffering, we shall afterwards consider.

(1.) The first way of their suffering death, was that they were “stoned.” This kind of death was peculiar unto the people of the Jews. And therefore it is not amiss applied unto Naboth, 1 Kings 21:13; and Zechariah, 2 Chronicles 24:20-21. This punishment was appointed by law for blasphemers, idolaters, false prophets, and the like profaners of the true religion only. But when the persecuting world grew unto the height of impiety, it was applied unto those that were the true professors of it. So was the blood of the first Christian martyr shed under pretense of that law, Acts 7:59. And indeed the devil is never more a devil, nor more outrageous, than when he gets a pretense of God's weapons into his hands. Such hath been the name of “the church,” and the like profaners of the true religion only. But when the persecuting world grew unto the height of impiety, it was applied unto those that were the true professors of it. So was the blood of the first Christian martyr shed under pretence of that law, Acts 7:59. And indeed the devil is never more a devil, nor more

(2.) They were “sawn asunder.” Some were so, although their names and the particular fact are not recorded. A savage kind of torture, evidencing the malice of the devil, with the brutish rage and madness of persecutors.

(3.) It is added, they were “tempted.” This seems to be a trial of another kind than those wherewith it is joined; for it is mentioned among various sorts of violent deaths. But we are not to question the order or method of the apostle's words. The expression may denote either a distinct kind of suffering, or what befell them under their other sufferings, with which it is joined. In the first way, it lets us know how great a trial there is in temptations in a suffering season, and what vigor of faith is required to conflict with them. They are the fiery darts with which Satan in such a season fights against the souls of believers; and whereby ofttimes he more prevails than by outward and bodily pains. And when a season of persecution approacheth, there is nothing we ought to be more prepared for and armed against. Or the word may denote the temptations wherewith they were tempted by their persecutors under their sufferings, and the threatenings of death unto them. For, as we declared before, in all such seasons the craft and malice of the devil and his instruments, ignorant of the hidden power of faith, endeavored to work upon human frailty, by persuading them to spare themselves, requiring but little of them for their deliverance, with promise of rewards if they would forego their profession. And that this proceeds from the subtilty of Satan, our Lord Jesus Christ declares, in that when his apostle Peter would have dissuaded him from suffering, he lets him know that it was not from himself, but from the suggestion of the devil, Matthew 16:22-23. This temptation, therefore, was the engine whereby he wrought in all those sufferings, that which gave them all their power and efficacy towards his principal end, which was the destruction of their souls. For he will willingly spare the lives of many, to ruin the soul of one. Well, therefore, might this be reckoned among their trials, and in the conquest whereof their faith was eminent. And therefore it is an especial promise of our Lord Christ, that when persecution cometh, he will keep his from the hour and power of temptation, Revelation 3:10. This word, therefore, may keep its station in this place against all objections.

(4.) The third instance of the ways whereby they suffered death, is, that they were “slain with the sword,” or “died by the slaughter of the sword.” The sword intended, is either that of injustice and oppression in form of law, or of violence and mere force. Sometimes they proceeded against those holy martyrs in form of law, and condemned them unto decollation, or the cutting off their heads by the sword; a way of punishment in use among the Grecians, and the Romans afterwards. And if this be intended, it refers probably unto the days of Antiochus, wherein many were so destroyed. Or it may intend the sword of violence, when persecutors in their rage have pursued, fallen upon, and destroyed multitudes by the sword, for their profession. So Jezebel slew the prophets of the Lord with the sword, 1 Kings 19:10. And in all times of the general prevalency of persecution, multitudes have been so destroyed. And the same course hath been continued under the new testament. Many have been “beheaded for the testimony of Jesus,” Revelation 20:4; as his forerunner John the Baptist was, Luke 9:9. And innumerable multitudes have been slain both under the pagan and antichristian tyranny with the sword.

So have all sorts of death been consecrated to the glory of God in the sufferings of the church. Christ himself, God's great martyr, the amen and faithful witness, was crucified; John the Baptist, his forerunner, was beheaded; Stephen, his first witness by death, was stoned. Nero first invented torments in the case of religion, which afterwards the devil and the World placed their greatest hopes of prevalency in. But,

Obs. 1. No instruments of cruelty, no inventions of the devil or the world, no terrible preparations of death, that is, no endeavors of the gates of hell, shall ever prevail against the faith of God's elect.

2. The latter part of the verse gives us an account of others, who, though they escaped the rage of their adversaries, as unto death in all the ways of it, yet gave their testimony unto the truth, and through faith bare that share in suffering which God called them unto. And two things the apostle declares concerning them:

(1.) What they did; and,

(2.) What was their inward and outward estate in their so doing.

(1.) As unto what they did, “they wandered about in sheep-skins and goat- skins.”

[1.] They “wandered about.” They went about from place to place, To “wander,” as we have rendered the word, is to go about from place to place without any fixed residence, or design of any certain, quiet habitation. So was it with them. They were driven from their own houses by law or violence. Cities, boroughs, corporations, were made unsafe for them, yea, and sometimes villages also, on one pretense or another. This cast them on this course of life, to wander up and down, sometimes fleeing from one city unto another, sometimes forced to forsake them all, and betake themselves unto the wilderness, as the apostle immediately declares. However, they had not any fixed, quiet habitation of their own. The best interpretation of this word and place is given us by the apostle in the instance of himself, 1 Corinthians 4:11: ᾿Αστατοῦμεν, ‘We “wander;” we have no abiding place, but move up and down, as men altogether uncertain where to fix.'And indeed the representation he makes of the state of the apostles in those days, 1 Corinthians 4:9-13, and 2 Corinthians 11:23-27, is a full and plain exposition of this place. And,

Obs. 2. It is no small degree of suffering, for men by law or violence to be driven from those places of their own habitation which the providence of God and all just right among men have allotted unto them. A state whereof many in our days have had experience, who, being conscious unto themselves of no evil towards any sort of men, yet merely for the profession of the gospel and exercise of their ministry, have been driven from their own houses, driven from all places that might accommodate them with any refreshment, to wander up and down that they might find a place to lodge a night in peace.

[2.] But it may be said, that although they did thus go up and down, yet they traveled in good equipage, and had all manner of accommodations; which is not the worst kind of sojourning here in this world. But all things were otherwise with them. They thus wandered “in sheep-skins and goat- skins.” There is no more intended in these expressions, but that in their wandering their outward condition was poor, mean, and contemptible. For as he declares it fully in the next words, so he gives an instance of it in the garments'they wore, which were of the meanest and vilest sort that can be made use of, the unwrought skins of sheep and goats. Some, indeed, did voluntarily use these kinds of garments, as a testimony of their mortified condition. So did Elijah, who was said to be “an hairy man, girt with a girdle of leather;” not from the hair of his face or body, but from the kind of his garments, 2 Kings 1:8. So John the Baptist “had his raiment of camel's hair,” while “his meat was locusts and wild honey,” Matthew 3:4. And therefore the false prophets that were among the people did many of them wear garments of hair, which we render “rough garments,” Zechariah 13:4; to beget an opinion of that mortification which they pretended unto. Nothing here is intimated of choice, but necessity. They were poor men, that wandered up and down in poor clothing.

So have the saints of God in sundry seasons been reduced unto the utmost extremities of poverty and want which any man can be exposed unto. And there is a proclamation herein to all the world of these two things:

1 st . That there is a satisfaction in faith and obedience to God; there are such internal consolations in that state as do outbalance all the outward evils that may be undergone for the profession of them. Without them the world may know, if they please, that those who do expose themselves unto these straits and difficulties for the preservation of their consciences entire unto God, do know as well as themselves how to value the good things of this life, which are needful to the refreshment of their natures.

2 dly . That there is a future state, that there are eternal rewards and punishments, which will set all things aright, unto the glory of divine justice and the everlasting glory of them that have suffered.

(2.) The apostle more particularly declares their state in those expressions, “destitute, afflicted, tormented,” or evilly-entreated.

[1.] He useth many words to express the variety of their sufferings in their wandering condition. Nothing was absent that might render it troublesome and afflictive. Wherefore, although, it may be, we may miss it in the especial intention of each word or expression, yet we cannot do so as unto the general intention, which is to declare all the properties and concomitants of a calamitous condition. And they are here so set forth, that no believer at any time may faint or despond on the account of any thing which may fall under the power of the world to inflict upon him.

[2.] In particular, they are said,

1st. To be “destitute.” The Syriac and Vulgar render the word by “egentes,” or “indigentes,” “pauperes;” “poor,” “needy,” “wanting.” All good Latin interpreters render it by “destituti:” which word is by use more significant in our language than any to the same purpose; for which cause we have borrowed it of the Latin, as we have done other words innumerable, “destitute.” ῾Ψστερέω and ὑστερέομαι are used in the New Testament sometimes in their proper signification, which is “to come behind,” and so to fall short, or to be cast behind, Romans 3:23; 1 Corinthians 1:7; 2 Corinthians 11:5; but most commonly “to want” or “lack” in any kind, “to be deprived” of what we stand in need of, Luke 15:14; Philippians 4:12. Being referred, as it is here, to a course of life, it is “to want,” “to be deprived” of necessary accommodations, to be kept without friends, relations, habitation, and such other supplies of life as others do enjoy. So ὑστέρημα is “penuria,” “poverty,” a poor, wanting condition, Luke 21:4. That I judge which is most particularly intended in this word, is want of friends, and all means of relief from them or by them. And this, as some know, is a severe ingredient in suffering. But as our Lord Jesus Christ told his disciples, they should all forsake him and leave him alone, yet he was not alone, for the Father was with him, John 16:32; so is it with suffering believers: though they are outwardly destitute, left and forsaken of all means of comfort and relief, yet they are not utterly so; they are not alone, for Christ is with them.

2dly. In this condition they were “afflicted.” The former word declares what was absent, what they had not, namely, outward supplies and comforts; this declares what they had, what was present with them, they were straitened, or afflicted. The Vulgar renders the word by “angustiati,” “brought into straits: “ the Syriac by “pressi” or “oppressi;” “pressed,” “oppressed: “ we constantly render this word, in all its variations, by “affliction” and “afflicted.” But this is of a general signification, every thing that is grievous, evil, or troublesome. Here the word seems to have peculiar respect unto the great straits which they were brought into, by the great dangers that continually pressed on them. This state was very afflictive; that is, grievous, pressing, and troublesome unto their minds. For when we are called to suffer for the gospel, it is the will of God that we should be sensible of and affected with the evils we undergo, that the power of faith may be evident in the conquest of them.

3dly. It is added, that they were “tormented.” So we render the word; the Vulg. Lat. reads “afflicti;” which is the proper meaning of the foregoing word: the Syriac by “conquassati,” “conturbati;” “shaken,” greatly troubled: others properly “male habiti,” or “male vexati;” “evilly- entreated,” which is the signification of the word, and not “tormented,” as we have rendered it. In this wandering condition they met with very ill treatment in the world. All sorts of persons took occasion to vex and press them with all sorts of evils. And this is the constant entertainment that such wanderers meet withal in this world. Whatever is judged evil and vexatious unto them is on all occasions cast upon them. Reproaches, defamations, revilings, threatenings, contempt, are the things they continually meet withal. And,

Obs. 3. He will be deceived who at any time, under a sincere profession of the gospel, looks for any other, any better treatment or entertainment in the world.