(37) They were stoned.--As Zechariah (2Chronicles 24:20-22), and--according to a Jewish tradition mentioned by Tertullian and others--Jeremiah. (See Matthew 23:35; Matthew 23:37.)

They were sawn asunder.--An ancient tradition, mentioned both by Jewish and by early Christian writers, relates that Isaiah was thus put to death by order of Manasseh. The following words, "they were tempted," are very remarkable in such a position; and many conjectures have been hazarded on the supposition that a mistake of transcription has occurred. If the text is correct, the writer is speaking of the promises and allurements by which the persecutors sought to overcome the constancy of God's servants.

Slain with the sword.--See 1Kings 19:1; 1Kings 19:10; Jeremiah 26:23.

They wandered about.--Rather, they went about, as outcasts; compelled to live the life of wanderers and exiles.

Tormented.--Rather, being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves and the holes of the earth. Once more the Maccabaean persecutions seem to be chiefly in view. (See 1 Maccabees 2:28-29; 2 Maccabees 5:27; 2 Maccabees 6:11. Comp. also 1Samuel 22:1; 1Kings 18:4.)

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.They 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:

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