Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners:

“"Stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order. "Escaped the edge of the sword.": I think that he is again speaking of the three children. "Out of weakness were made strong." Here he alludes to what took place at their return from Babylon. For "out of weakness," is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also "wax valiant" and "turn to flight armies of aliens"? But to us (some one says) no such thing has happened. But these are figures of the things to come.”

“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.”

“And others had trial of cruel mockings,.... As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Jdg 16:25. and scourgings; or smitings, as Jeremiah and Micaiah, Jer 20:22. yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Gen 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.”

“Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3. Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, Exo 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others. Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21. Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.”

“Quenched the violence of fire-- (Dan 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Dan 3:19-30 and Dan 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them. escaped . . . sword--So Jephthah (Jdg 12:3); and so David escaped Saul's sword (Sa1 18:11; Sa1 19:10, Sa1 19:12); Elijah (Kg1 19:1, &c.; Kg2 6:14). out of weakness . . . made strong--Samson (Jdg 16:28; Jdg 15:19). Hezekiah (Isa. 37:1-38:22). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness." valiant in fight--Barak (Jdg 4:14-15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria. armies--literally, "camps" referring to Jdg 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.”