Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.

“For since Christ is the head of the man, and God is the head of Christ, he who tore the head in the martyr was persecuting God and Christ in that head. But he, trusting in his martyrdom, and promising to himself from the retribution of God the reward of resurrection, exclaimed and said, "Thou indeed impotently destroyest us out of this present life; but the King of the world will raise us up, who die for His laws, unto the eternal resurrection of life."”

“"Women received their dead raised to life again." He here speaks of what occurred in regard to the prophets, Elisha, and Elijah; for they raised the dead. "And others were tortured, not accepting deliverance, that they might obtain a better resurrection." But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did not accept deliverance, that they might obtain a better resurrection. For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order to obtain a better resurrection, not such as the children of those women. Here I think he alludes both to John and to James. For beheading is called "torturing." It was in their power still to behold the sun. It was in their power to abstain from reproving sinners, and yet they chose to die; even they who had raised others chose to die themselves, that they might obtain a better resurrection.”

“Above the Apostle set down those things which were done by the fathers through faith before the entrance, and in the very entrance into the land of promise; here he proceeds to narrate examples of those who were in the land of promise itself; and because these are many, therefore briefly, having first set down the names of the fathers, he sets down in general their principal deeds, giving the reason for that brevity. And concerning this he does three things. First, he sets down the names of the fathers and the reason why he wishes to pass briefly over their deeds; second, he shows what they did through faith, at the words who through faith conquered; third, what they received through faith, at the words obtained. He says therefore, What more shall I say? As if he were saying: I have come as far as the time of the entrance into the land of promise, at which point few things had been said in comparison with what remains to be said. For there remain so many things to be said that they could not be explained. For time will fail me as I tell of them, that is, if I should wish to tell of them, the time of an epistolary narration, which ought to be concise, will not suffice me. Whence Jerome, to Paulinus, chapter 6: for indeed the narrowness of a letter ... further, chapter: for indeed the narrowness of a letter did not allow to wander further. Or understand time as the time of life. In this manner he speaks in John, the last chapter: there are indeed many other things which Jesus did, etc., where the Gloss says that he speaks hyperbolically, and yet it is not false, but is a figurative manner of speaking. Ps. XXXIX, 5, where we have, I have declared and I have spoken, they are multiplied above number, the text of Jerome says: if I should wish to declare them, they are more than can be told. It must be known, however, that some of these did certain evil things, and certain good things, wherefore they are numbered here only as regards the good things which they did, or received. Nevertheless it is probable that they were in the end holy, since the Apostle names them in the catalogue of the saints. First, therefore, he sets down Gideon, concerning whom Judges c. VI, 11 and following; whom he places first, both because he did nothing evil, and because he did a very notable deed, and perhaps also because he received the greatest sign of the incarnation of Christ in the fleece and the dew, concerning which it is said in Ps. LXXI, 6: he shall come down as rain upon the fleece. Second, he sets down Barak, concerning whom Judges IV, who was not as notable as Gideon, to whom moreover that victory was not reckoned, but rather to a woman, and therefore perhaps he places him after. Third, he sets down Samson, concerning whom Judges XIII. Concerning whom it especially seems that he ought not to be numbered here, because in his death he sinned by killing himself. Augustine, however, in Book I of the City of God, says that he is excused, because it is believed that he did this by the command of God, a sign of which is that he could not have overturned so great a house by his own strength, but by the strength of God, which does not aid toward evil. Fourth, he sets down Jephthah, concerning whom Judges XI. This one he places after Samson, because he did not do as many notable deeds as that one. But there is a doubt concerning Jephthah, whether in sacrificing his daughter by reason of his vow he sinned; it seems that he did not, because it is said there that the spirit of the Lord rushed upon Jephthah, and after this there follows: his vow and the victory. On the contrary: Jerome says that he was indiscreet in vowing, and impious in fulfilling it. I respond: it must be said that there was something there from the Holy Spirit, namely the movement to vow in general, that is, that he would sacrifice whatever suitable-for-sacrifice thing should come to meet him; but something else was from his own spirit, namely that he sacrificed what he ought not to have, and in this he sinned, but afterward he repented. Likewise Gideon sinned in making an ephod and in tempting God in asking for a sign in the fleece, and afterward he repented, just as David also did, concerning whom he adds, saying and David and Samuel, concerning whom, namely, it is treated in the books of Kings. And the other prophets, concerning whom, if I wished to speak, time would fail. But then the question is whether all these, who have been mentioned, were prophets. I respond: it must be said that the Holy Spirit moves the mind of the prophet, just as a principal agent moves its instrument. Now the Holy Spirit can move toward three things, namely toward knowing, toward speaking, and toward doing. And each of these in a twofold way. As to knowing: sometimes with an understanding of what is seen, as was the case with Isaiah and the other prophets, whence they were also called seers. I Reg. IX, 9: he who today is called a prophet, was formerly called a seer. But sometimes without knowledge of what is seen, as is clear in the dream of Pharaoh, and in the vision of Belshazzar. As to speaking, he also moves in a twofold way: sometimes so as to know that of which he speaks, as is clear in the case of David; but sometimes he does not know, as Caiaphas, and perhaps Balaam. Likewise also sometimes he moves toward doing, and he knows what he does, as Jeremiah, who hid his waistband by the Euphrates. But sometimes he does not know, as Augustine says upon John, concerning the soldiers, who divided among themselves the garments of Christ, yet did not know the mystery to which that division was ordered. This, then, belongs to the nature of a prophet, that he know that which he sees, or says, or does. But when he does not know, he is not truly a prophet, but only by participation. And thus John says that Caiaphas prophesied, because he had something of prophecy. But this movement of the Holy Spirit is called instinct, according to Augustine. Then, when he says who through faith conquered kingdoms, he shows what the saints, of whom he has spoken, did; and first he shows this in general; second he descends to certain particulars, at the words stopped the mouths of lions. First, however, he sets down the merit of their deed; second, the reward, at the words obtained. As to the first, it must be known that among all the exterior acts of the moral virtues, the acts of fortitude and of justice seem to be the chief, because they pertain most of all to the common good. For by fortitude the commonwealth is defended from the enemy, but by justice it is preserved. Whence the Apostle commends the holy fathers by both acts. By the act of fortitude indeed, when he says that these through faith conquered kingdoms, that is, kings, or even their kingdoms, as David and Joshua. Nonetheless, the saints spiritually through faith conquered kingdoms, namely the kingdom of the Devil, concerning which Job XLI, 25: he is king over all the children of pride. Also the kingdom of the flesh: Rom. VI, 12: let not sin therefore reign in your mortal body. Also the kingdom of the world: John XVIII, 36: my kingdom is not of this world. But these conquer through faith: I John c. V, 4: this is the victory which overcomes the world, our faith. For no one can despise present things, except on account of the hope of future goods. For it is principally by contempt that the world is conquered. And therefore, because faith shows us invisible things, on account of which the world is despised, therefore our faith conquers the world. But by the act of justice he commends them, when he says they wrought justice. Now sometimes justice is a general virtue, namely when one obeys the divine law. Ps. X, 7: the Lord is just, and has loved just deeds. And II Mach. IX, 12: it is just that one be subject to God. I John III, 7: he who does justice is just. But sometimes it is a special virtue, and this consists in human actions and dealings, namely when one renders to each what is his own. But the saints had both kinds of justice. Is. LIV, 17: this is the inheritance of the servants of God, and justice with me, says the Lord. Ecclesiasticus I, 33: desiring wisdom, keep justice, namely by obeying the commandments. Likewise by exercising it among the people: Ps. CXVIII, 121: I have done judgment and justice, etc. Then when he says obtained, he shows what they received, because they obtained the promises. For the promise of God is efficacious, because God never fails in his promises. Rom. IV, 21: whatsoever God has promised, he is able also to do. Ps. CXLIV, 13: God is faithful in all his words. But on the contrary: above, in the same place: according to faith they died, not having received the promises. I respond: it must be said that what is said here can be understood in three ways. In one way, that the promise of God is that special one by which he promises the saints eternal life. And this one no one received before the coming of Christ. Rom. XV, 8: to confirm the promises of the fathers. Second, for the promise of having the land of promise. And this the first three fathers, namely Abraham, Isaac, and Jacob, did not receive, but only the later fathers, such as Joshua and the other saints. Third, for a particular promise, namely of that which was promised to each one, as to David the kingdom, and to Hezekiah health. And these promises they obtained. Then when he says stopped the mouths of lions, he sets down certain particular benefits bestowed upon some. And first those which pertain to the removal of evil; second those which pertain to the accomplishing of good, at the words became valiant in battle. But the evil harmful to man is twofold: one exterior, the other interior. The second he sets down, at the words recovered. But the exterior evil is twofold, because it is inflicted either by an irrational creature, or by a rational one. The second he sets down, at the words put to flight. From the irrational creature it is twofold, namely either from an inanimate or from an animate one. The harm inflicted by the inanimate he touches upon, at the words quenched the violence. As to the animate, then, he says stopped the mouths of lions. But he speaks in the plural, although there was only one, namely Daniel; just as it is also said in Matt. II, 20: for they are dead who sought the life of the child: yet at that time no one sought to kill Christ except Herod alone. The reason for this is that he speaks of all the saints in common, as of one college of saints, and what one does is imputed to the others, and even to all, which comes about through the power of the Holy Spirit, which is common to all. Whence also in this context he speaks as though of many. It can also be said that this was fulfilled in David, who, as he himself says in I Reg. XVII, v. 36, killed a lion and a bear. And Samson too, Judges XIV, 6. But by the lion, spiritually, is understood the Devil. I Pet. V, 8: your adversary the Devil, etc. He, therefore, who represses his assaults, stops the mouths of lions. Job c. XXIX, 17: I broke the jaws of the wicked man, and out of his teeth I took away the prey. He removes harm from an inanimate thing when he says quenched the violence of fire, as is found concerning the three children in Dan. III, v. 24 and following. Likewise, at the prayers of Moses and Aaron the fire was quenched which, sent from the Lord, was devouring the murmuring people, as is clear in Num. XI, XVI. This fire is the interior movement of concupiscence or of anger. He, therefore, who restrains that movement, quenches the violence of fire. Ps. LVII, 8: fire has fallen upon them, and they have not seen the sun. He touches upon the removal of harm inflicted through a rational creature when he says put to flight the edge of the sword, that is, the battle-line of the enemy with sharp swords. But this was done most frequently by them, as is clear concerning Joshua, Gideon, and David. But by the sword is understood evil persuasion. Ps. LVI, 4: their tongue is a sharp sword. He puts these swords to flight who makes an evil tongue be silent. Ecclesiasticus XXVIII, 28: hedge in your ears with thorns, and do not listen to a wicked tongue. Prov. XXV, 23: the north wind scatters the rains, and a sad face a backbiting tongue. The interior harm is infirmity, concerning the removal of which he says recovered from infirmity, as appears especially concerning Ezekiel, IV Reg. XX, 5 and following, and Is. XXXVIII, v. 1 and following. But this infirmity is sin. Ps. VI, 2: have mercy on me, Lord, for I am weak. He, therefore, recovers, who rises up. Then when he says became valiant, he sets down the benefits as regards the attainment of good, and he sets down three things. The first pertains to this, that they acted valiantly. Whence he says became valiant in battle, as is clear concerning Joshua. Ecclesiasticus XLVI, 1: valiant in war was Jesus the son of Nun, the successor of Moses among the prophets, etc. Thus it is clear also concerning many others. The second pertains to the effect of that fortitude. Whence he says turned to flight the camps of foreigners, as is clear concerning the Maccabees, and concerning David. Ps. XXVI, 3: if camps should stand together against me, my heart shall not fear. But the third pertains to the effect of the divine fortitude. Whence he says women received their dead by resurrection, that is, through resurrection, which some, understanding it badly, explained as their dead, that is, their husbands raised again; asserting by this that marriage is not dissolved by death, which is false, even if he should rise again. And this is against the Apostle's own word, Rom. VII, 3: if her husband shall have fallen asleep, she is freed from the law of her husband. Whence it must be known that there is also a certain difference in the effects of the sacraments. For certain sacraments imprint a character, such as Baptism, confirmation, and orders. And because the character remains perpetually in the soul, therefore one baptized, or confirmed, or ordained, if he should be raised again, ought not to have any of those sacraments repeated. But other sacraments do not imprint a character, such as penance, extreme unction, and so of the others, because they are against something repeatable, and therefore they can be repeated. Now among these is marriage, and therefore he does not say the living, but the dead, because mothers received their dead sons by resurrection, whose resurrection was a certain foretoken of the future resurrection begun through Christ. Concerning the resurrection of these, or rather their being raised up, it is found in III Reg. XVII, and IV Reg. IV. Yet these who were thus raised up died again, but Christ, rising from the dead, dies no more, Rom. VI, 9. Whence his resurrection was the beginning of the future resurrection. I Cor. XV, 20: Christ has risen from the dead, the firstfruits of them that sleep. But just as these temporal benefits were given to them as to the weak, for their sustenance through the merit of their faith, so they were a figure of the future goods, which will be given to us from the merit of faith. Mark: and these signs shall follow them that believe, etc. Which Gregory explains of spiritual goods.”

“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.”

“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.”

“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.”