And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:

“What is more manifest than the mystery of this "wood,"-that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, -a fact which they cannot deny.”

“For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, "that we must out of much tribulation enter into the kingdom of God." For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, "unless," as says the apostle, "the time should fail me in speaking."”

“"And what shall I more say? For the time would fail me to tell." After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, doing both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently in argument, if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient. "And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets." Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.”

“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.”

“The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. 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 thereof were not then so fully revealed. And, 4. We should lament it, 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. I. In this summary account the apostle mentions, 1. Gideon, whose story we have in Jdg 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves. 2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. 3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges 13, 14, 15, and 16, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying. 4. Jephthah, whose story we have, Judges 11, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (Jdg 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter. 5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God. 6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves. 7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this. II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation. 1. By faith they subdued kingdoms, Heb 11:33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise. 2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness. 3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them. 4. They stopped the mouths of lions; so did Samson, Jdg 14:5, Jdg 14:6, and David, Sa1 17:34, Sa1 17:35, and Daniel, Dan 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men. 5. They quenched the violence of the fire, Heb 11:34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num 11:1, Num 11:2. So did the three children, or rather mighty champions, Dan 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was. 6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people. 7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa 38:15, Isa 38:16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength. 8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them. 9. Women received their dead raised to life again, Heb 11:35. So did the widow of Zarepath (Kg1 17:23), and the Shunamite, Kg2 4:36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luk 7:12, etc. (5.) This should confirm our faith in the general resurrection. III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, Heb 11:35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. 7, etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, Heb 11:36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (Ch2 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. 7:5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, Heb 11:37, Heb 11:38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour - that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (Heb 11:39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (Heb 11:40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.”

“Quenched the violence of fire,.... Which may be said to be done, when a believer, or a righteous man, is delivered out of it, as Lot from Sodom, when God rained fire and brimstone on it; when, by prayer, it is stopped, as by Moses, at Taberah, Num 11:1 when persons are not hurt by it, as Shadrach, Meshach, and Abednego, when cast into Nebuchadrezzar's fiery furnace; and many of the martyrs have triumphed in the flames: so believers are delivered out of the fire of afflictions, and are not consumed thereby; and quench the fiery darts of Satan, thrown at them; and are untouched by the fire of God's wrath, in every state and case; and shall not be hurt of the second death, which is a lake of fire, burning with brimstone. Escaped the edge of the sword; and were not destroyed by it; as Lot, Abraham, Moses, Joshua, the Judges, David, Elijah, Elisha, and others. Out of weakness were made strong; being recovered from bodily diseases, as David, Hezekiah, &c. by an increase of bodily strength, as Samson; by being filled with courage, and strength of mind; when before timorous, as Barak, &c. so believers, when they have been weak in the exercise of grace, have been made strong: waxed valiant in fight; as Barak, Gideon, David, &c. so believers, in the spiritual fight of faith, have waxed valiant; being engaged in a good cause, and under a good Captain; being well provided with armour, and assured of victory, and a crown. Turned to fight the armies of the aliens: such as the Canaanites, the Moabites, Ammonites, Philistines, and others; who were put to flight by Joshua, the Judges, David, and others.”

“Time would fail me - Με διηγουμενον ὁ χρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled. Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8. Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4. Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16. Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Jdg 12:1-15. David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17. Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel. All these are said to have performed their various exploits through faith. 1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God. 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army. 3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind. 4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok. It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.”

“the time--suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gideon--put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before JephthÃ&brvbr. The mention of JephthÃ&brvbr as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.”