§1. In this verse, and to end of ver. 38, he sums up the remaining testimonies, which out of many he insisted on, with intimation that there were yet more of the like kind upon record, which he would not so much as name. We may here notice two things; 1. That in the naming of them, (Gideon, Barak, Sampson, Jephthæ, David, and Samuel,) he doth not observe the order of time wherein they lived; for Barak was before Gideon, and Jephthæ before Sampson, and Samuel before David. 2. He doth not reckon up the things they did in the same order wherein he had named the persons; so as that the first thing mentioned should be ascribed to him that was first named, and so in order; but he useth his liberty in setting down both the names of the persons and of the things ascribed to them; and the things he mentioneth cannot all be absolutely applied to the persons named; but some of them were wrought by others whose names are not expressed. Having given this account of the scope and argument of the apostle, I shall be very brief in the exposition of the particulars. §2. (Kai Ti eli λeyw;) And what shall I say more? Or, why do I farther speak? He had in readiness many more examples of the same kind. To multiply arguments and testimonies beyond what is necessary, serves only to divert the mind from attending to the truth itself to be confirmed; for the time would fail me; it would be a work of that length as would not be contained within the bounds which I have assigned. to this epistle, should I so declare their faith and the fruits of it in particular, as I have done in the foregoing characters; yet he so names them as to bring them in witness in the cause. §3. How doth it appear that it was by faith they performed the things ascribed to them? 1. They all, or at least most of them, had special calls from God to the works which they wrought. So had Gideon by an angel, Judg. vii, Barak by the prophecy of Deborah, Judg. iv; Sampson by the direction of an angel to his parents, Judg. xiii; so was it also, it is well known, with Samuel and David; they had their calls immediately from God; and as for Jephthæ, he was first chosen by the people to his office and work, Judg. xi, 11; which God approved of in giving him his Spirit in an extraordinary manner, ver. 29. They were satisfied in their call from God, and so trusted in him for his aid and assistance. 2. The work which they had to do was the work of God; namely, to deliver the church from trouble and oppression; and there was a promise annexed to their works, when undertaken according to the mind of God; yea, many promises to this purpose were left on record for their encouragement, Deut. xxxii, 36, &c. this promise they rested on by faith in all their undertakings. 3. Some of them, as Gideon, Barak, and David, had particular promises of success in what they were called to; and although at first they might be slow in believing them, yet in the issue their faith was victorious, and they "obtained the promises," as in the next verse. On these grounds they wrought all their great works of faith, whereby they engaged the divine presence and assistance, and are therefore a meet example to be proposed for our encouragement. §4. And though these examples were chiefly heroic actions, yet consider; 1. The faith whereby they wrought these great things was of the same nature and kind with that which is in every true believer; wherefore, as it was effectual in them for those duties whereunto they were called, it will be so in us also, as to all we may be called to. 2. To destroy the kingdom of Satan in us, to demolish all his strong holds, to overcome the world in all its attempts on our eternal safety, will appear one day not to be inferior to the conquest of kingdoms, and overthrow of armies. See Eph. vi, 10-12, &c. And we may learn hence,―That it is not the dignity of the person that gives efficacy to faith, but faith makes the person accepted-That neither the guilt of sin, nor the sense of it, should hinder us from acting faith on God in Christ, when we are called to it-That true faith will save great sinners; for that they were all saved who are on this catalogue of believers, the apostle expressly affirms, verse 39. $5. Obs. There is nothing so difficult or seemingly insuperable, no discouragement so great, from a sense of our own unworthiness by sin, nor opposition arising against us from both of them in conjunction, that should hinder us from believing when we are called to it. VERSE 33---35. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight; turned to flight the armies of the aliens; women received their dead raised to life again. $1. From the persons, the apostle proceeds to the things performed by faith. $2. They subdued kingdoms. What kingdoms, and how, by faith. §S. Wrought righteousness. 4. Obtained particular promises. $5. Stopped the mouths of lions. $6. Quenched the violence of fire. $7. Escaped the edge of the sword. $8. Some out of weakness were made strong. 9. Waxed valiant in fight.' $10. Routed armies. $11. Women received their dead. §12. Observations, $1. FROM the enumeration of persons that believed, the apostle proceeds to declare the things which they wrought by faith, all to the same end, to encourage us to make use of the same grace in all our occasions and emergencies. (Aia Tiolews) through faith; the same with (Tole) by faith, all along in the chapter; an instrumental cause. The words are of common use, and there is no difference in the translation of them. §2. The first thing ascribed to them is, that they "subdued kingdoms." The simple verb (aywvítoμas) (αγωνίζομαι) signifies to fight, to contend, to enter into trial of strength and courage in the threatre or the field. And thence (nalayavicouai) the word here used is to prevail in battle, to conquer, to subdue. "They subdued kingdoms." This is generally and rightly assigned to Joshua and David; Joshua subdued all the kingdoms of Canaan; and David, all those about it; as Moab, Ammon, Edom, Syria, and the Philistines. But it may be inquired, how this conquering of kingdoms should be a fruit and effect of faith? For the most of them who have subdued kingdoms in the world, have not only been unbelievers, but for the most part wicked and bloody tyrants. I say, therefore, that the kingdoms subdued by faith, were of two sorts: 1. Those within the land of Canaan, which were destroyed by Joshua; which had by their wickedness forfeited their land and lives to divine justice. Wherefore, God having given the country to the Israelites, they in the conquest of them only executed the judgments of God, taking possession of what was their own. 2. Such as were about that land which was the inheritance and possession of the church, and were enemies to the worship of the true God; such were theos VOL. IV. 33 conquered by David. Now it was the will of God that they should be so far subdued, as that the land might be a quiet habitation to his people. Wherefore through faith they subdued these kingdoms; in that they did it on God's command, and in the accomplishment of his promises. The persons destroyed by them being devoted to destruction for their own sins, they did only execute the righteous judgment of God upon them. Again; it deserves farther notice, that although it was through faith they subdued kingdoms, yet they made use of all heroic virtues, such as courage, valor, military skill, and the like. Never, doubtless, were there on the earth, more valiant men than Joshua and David, nor were there any who underwent greater hardships and dangers in war. These things are perfectly consistent, yea, mutua lly helpful to one another; for as faith will excite all graces and virtues that are useful for any enterprize men are called to, so they, in their turns, are subservient to faith in what it is called to. §3. The second thing ascribed to these worthies is, that through faith (εipyaσevlo dineσvvv) “they wrought righteousness." There is a threefold state of life, and corresponding thereto, a threefold righteousness; namely, military, moral, and political. In the first way, to "work righteousness," is as much as to execute judgment, the judgment of God on the enemies of the church, Psalm cxlix, 6-9. In a moral sense it compriseth a respect to all the duties of the second table; and so (ɛprašechai dinaiooven) to work righteousness, is the same with (TOLEV SinaloσUvv) to do righteousness, 1 John iii, 7. To work righteousness in a political sense is to be righteous in rule and government, to administer justice and judgment to all that are under their rule. Now all the persons expressly |