Exegetical and Hermeneutical Commentary of Hebrews 11:32
And what shall I more say? 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:
32. the time would fail me ] The phrase is also found in Philo, De Somniis. The names of “the heroes of faith” here mentioned are drawn from the Books of Judges and Samuel, with a reference to the Books of Kings and Chronicles, and what is known of the history of the Prophets. There does not seem to be any special design in the arrangement of the pairs of names, though it is a curious circumstance that, in each pair, the hero who came earlier in time is placed after the other. In 32 34 we have instances of active, and in 35 38 of passive faith.
Fuente: The Cambridge Bible for Schools and Colleges
And what shall I more say? – There are numerous other instances showing the strength of faith which there is not time to mention.
For the time would fail me to tell – To recount all that they did; all the illustrations of the strength and power of faith evinced in their lives.
Of Gedeon – The history of Gideon is detailed at length in Judges 67, and there can be no doubt that in his wars he was sustained and animated by strong confidence in God.
And of Barak – Judges 4. Barak, at the command of Deborah the prophetess, who summoned him to war in the name of the Lord, encountered and overthrew the hosts of Sisera. His yielding to her summons, and his valour in battle against the enemies of the Lord, showed that he was animated by faith.
And of Samson – see the history of Samson in Judges 1416. It is not by any means necessary to suppose that in making mention of Samson, the apostle approved of all that he did. All that he commands is his faith, and though he was a very imperfect man, and there were many things in his life which neither sound morality nor religion can approve, yet it was still true that he evinced, on some occasions, remarkable confidence in God, by relying on the strength which he gave him. This was particularly true in the instance where he made a great slaughter of the enemies of the Lord, and of his country; see Jdg 15:16; Jdg 16:30.
And of Jephthae – The story of Jephtha is recorded in Judges 11. The mention of his name among those who were distinguished for faith, has given occasion to much perplexity among expositors. That a man of so harsh and severe a character, a man who sacrificed his own daughter, in consequence of a rash vow, should be numbered among those who were eminent for piety, as if he were one distinguished for piety also, has seemed to be wholly inconsistent and improper. The same remark, however, may be made respecting Jephtha which has been made of Samson and others. The apostle does not commend all which they did. He does not deny that they were very imperfect men, nor that they did many things which cannot be approved or vindicated. He commends only one thing – their faith; and in these instances he particularly alludes, doubtless, to their remarkable valour and success in delivering their country from their foes and from the foes of God. In this it is implied that they regarded themselves as called to this work by the Lord, and as engaged in his service; and that they went forth to battle, depending on his protection and nerved by confidence in him as the God of their country.
Their views of God himself might be very erroneous; their notions of religion – as was the case with Jephtha – very imperfect and obscure; many things in their lives might be wholly inconsistent with what we should now regard as demanded by religion, and still it might be true that in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence in him. In the case of Jephtha, all that it is necessary to suppose, in order to see the force of the illustration of the apostle is, that he had strong confidence in God – the God of his nation, and that, under the influence of this, he made extraordinary efforts in repelling his foes. And this is not unnatural or improbable, even on the supposition that he was not a pious man. How many a Greek, and Roman, and Goth, and Muslim, has been animated to extraordinary courage in battle, by confidence in the gods which they worshipped! That Jephtha had this, no one can doubt; see Jdg 11:29-32.
(It is not likely that Jephthas faith would have found a record here, had it been of no higher kind than this. Peirce admits his unnatural crime, but supposes him to have repented. It must be owned, says he, that if Jephtha had not repented of this very heinous wickedness, he could not have been entitled to salvation. The apostle, therefore, who has assured us of his salvation, must undoubtedly have gone upon the supposition that Jephtha actually repented of it before he died. That he had time to repent is beyond dispute, because he lived near six years after this. For it is expressly said he judged Israel six years, Jdg 12:7, and it is as certain he made this vow in the beginning of his government. What evidence the apostle had of Jephthas repentance I cannot say. He might know it by the help of old Jewish histories, or by inspiration.)
Even in the great and improper sacrifice of his only daughter which the obvious interpretation of the record respecting him in Jdg 11:39, leads us to suppose he made, he did it as an offering to the Lord, and under these mistaken views of duty, he showed by the greatest sacrifice which a man could make – that of an only child that he was disposed to do what he believed was required by religion. A full examination of the case of Jephtha, and of the question whether he really sacrificed his daughter, may be found in Warburtons Divine Legation of Moses, book 9, notes, in Bushs Notes on Judges 11; and in the Biblical Repository for January 1843. It is not necessary to go into the much litigated inquiry here whether he really put his daughter to death, for whether he did or not, it is equally true that he evinced strong confidence in God. If he did do it, in obedience as he supposed to duty and to the divine command, no higher instance of faith in God as having a right to dispose of all that he had, could be furnished; if he did not, his eminent valour and success in battle show that he relied for strength and victory on the arm of Yahweh. The single reason why the piety of Jephtha has ever been called in question has been the fact that he sacrificed his own daughter. If he did not do that, no one will doubt his claims to an honored rank among those who have evinced faith in God.
Of David also – Commended justly as an eminent example of a man who had faith in, God, though it cannot be supposed that all that he did was approved.
And Samuel – In early youth distinguished for his piety, and manifesting it through his life; see 1 Sam.
And of the prophets – They were men who had strong confidence in the truth of what God directed them to foretell, and who were ever ready, depending on him, to make known the most unwelcome truths to their fellow man, even at the peril of their lives.
Fuente: Albert Barnes’ Notes on the Bible
Heb 11:32-40
And what shall I more say?
A bevy of heroes
I. HEROIC NAMES (Heb 11:32). The men of faith. Six names are given. Some of them are names that few would have selected to occupy such a position as is here assigned to them. Note in this list
(1) A disregard of chronological order. Gideon is put before Barak, and Samson before Jephthah. There will be a Divine re-arrangement of the order of all names soon, and there are first which shall be last (Luk 13:30).
(2) The men of pious parentage. Samsons father and mother appear to have feared God (Jdg 13:1-25.), Jesse, Davids father, was, we may well believe, a godly man (1Sa 16:1-3), and the mother of Samuel was a woman of prayer (1Sa 2:1). Samsons strength, Davids piety, and Samuels wisdom were doubtless begotten in answer to prayers of faith presented by their revered progenitors (cf. 2Ti 1:5)
.
(3) Heroes from the ranks of the lowly. Gideon was an agricultural labourer (Jdg 6:11), David a shepherd lad (1Sa 17:34), and Samuel a servitor in the Temple of God (1Sa 3:1), but all were exalted to honour. Some of the grandest revelations of God have been made to the humblest of men (cf. Luk 2:8-9, and Mat 11:25).
(4) The dignity of faith springing from the dust of shame. Jephthah was the son of a harlot, but he came to be a judge in Israel (Jdg 11:1; Rom 5:20).
(5) Faith conspicuous in men of conspicuous failings. Gideon put an if against the solemn promise of God (Jdg 6:36). Barak trusted too much to Deborah (Jdg 4:9). Samson was bound by the wiles of Delilah Jdg 16:16-17). Jephthah sinned in making a rash vow, and added to his folly by observing it (Jdg 11:30-32). David was guilty of murder and adultery (2Sa 12:9), Samuel failed to correct his sons 1Sa 3:13). They fell, but rose again, and all died in faith. We should be patient with the erring, and though we have erred ourselves we should not despair. For illustrations of the faith of these men see Barak in pursuit (Jdg 4:16), Gideon giving glory to God (Jdg 7:15), Samson acknowledging the help of God (Jdg 15:18), Jephthah realising dependence upon God (Jdg 11:9), David expressing
474 confidence in God (1Sa 17:37), and Samuel rehearsing the goodness of God (1Sa 12:1-25.).
II. HEROIC DEEDS (Heb 11:33-35). Faith often finds utterance in words 2Co 4:13), but most frequently in acts. See here faith on the battle-field (kingdoms–cf. world, 1Jn 5:4; flesh, Gal 2:20; devil, 1Pe 5:9); in the workshop (wrought Mar 14:6); taking hold of Gods word (obtained, Greek, , to happen or come upon); in the lions den (Dan 6:21-22); in the furnace (Dan 3:25) eluding violence (escaped, Greek, , to flee. Faith is prudent to avoid danger 1Sa 19:18; Gen 39:12); recruiting strength (Samson was weak but was made strong, Jdg 16:28-30); routing foes (note the alliance of valour and victory), and raising the dead (2Ki 4:35).
III. HEROIC ENDURANCE (Heb 11:35-38). See here
1. The worlds estimate of its best friends (cf. 1Jn 3:13).
2. The believers refusal of the worlds help (not accepting).
3. The worlds unworthiness of the believers mission (not worthy).
4. The believer sustained by the hope of a future world (better resurrection).
5. The coming union of all believers in that world (verses 39, 40). (H. Thorne.)
The moral meaning of human history
I. THE INHUMANITY OF MAN TO MAN. Mans cruelty argues
1. His unnaturalness.
2. His need of the gospel.
II. THE FORCE OF FAITH IN HUMAN LIFE.
1. Power to conquer enemies.
2. Power to work out the right.
3. Power to realise the invisible.
4. Power to endure the overwhelming.
III. THE CHARITY OF HEAVEN IN ITS TREATMENT OF CHARACTER. Not a man mentioned in this paragraph was perfect. Falsehood, adultery, greed, cruelty, profanity, attached to most of them; to some in a pre-eminent degree, Yet here is no mention of their sins; they are put among the saints, canonised in the roll of heavens illustrious heroes. The Great Father is more charitable in His treatment of human character than men in treatment of each other.
IV. THE UNWORTHINESS OF THE WORLD AS A SCENE FOR TRUE HEROES.
1. The worlds ideas of true heroes.
2. Gods idea of the worthiness of the world. (Homilist.)
Faith victorious by the prospect of future blessing
I. THE FAITH OF OLD TESTAMENT SAINTS, AND ITS IMPERFECT REWARDS.
1. This faith was the secret of most wonderful victories (Heb 11:32-38).
2. This was inspired by the promise of certain future blessings. The promise.
3. They did not receive those blessings in this life. Their faith was rewarded here in the victories it secured, but its great reward was unbestowed when their earthly course ended. So with faith always; its best blessings are to come.
II. THE FAITH OF NEW TESTAMENT SAINTS, AND ITS MORE PERFECT HELP,
1. a contrast. God having provided some better thing for us.
Then what should not our faith accomplish!
2. A resemblance. The object of our faith, like theirs, is still future.
III. THE FAITH OF OLD AND NEW TESTAMENT SAINTS IN ITS PERFECT CONSUMMATION.
1. The present imperfection of the saints in heaven.
2. Their perfection and ours is to be simultaneous.
3. The present waiting of the redeemed in glory must then involve profound interest in the affairs of earth. (C. New.)
Illustrations of faith
1. Has your faith subdued kingdoms? Here is the subduing power of faith declared. If final judgment were to-night, is your heart subdued? I do not mean, is the inclination for sin no longer existing? but I mean, are you able to overcome it by Gods grace?
2. Have you by faith wrought righteousness? Behold the man without faith working; he works all uncleanness with greediness; he works for self and despises the command of God.
3. Has your faith obtained promises? The Lord Jesus Christ, before He left this world, at the ascension, left us certain promises, which on certain conditions we should obtain. If we abide in Him that we should bring forth fruit. Do you do it? If we pray that we should receive the gift of the Spirit. Do you receive it? If we love Him that we should have peace. Have you peace? If we serve Him that we should be hated by the world. Are you hated by it?
4. Have you stopped the mouths of lions? The devil is the roaring lion, going about seeking whom he may devour, and when we stand before God to be judged, the devil will be there to accuse us, and to bring against us the charge of every sin we have committed at his instigation.
5. Have yon quenched the violence of fire? There is a fire now preparing for the lost in which Satan and his angels are making ready an abode for their miserable victims. None shall be able to quench its violence and escape its fury save those who have lived by faith. Have you thought of that fire, feared it, shunned it? If not, you are not prepared to meet the Judge.
6. Out of weakness were made strong. Have you been weak and are now strong? Faith gives strength to every feeling and principle in us.
7. Has your faith led you to bear the trial of cruel mockings?
There are many mockings we meet with from the world if we live by faith.
1. There is the open opposition, an unbridled, undisguised hatred of the world, more exactly cruel mockings, which led men in times of yore to drive families from their quiet homes.
2. There is the cruel mocking, more difficult, perhaps, to bear, and which we are more called to bear–the silent and significant remarks made in a general way, yet intended personally; the mocking of sacred and holy subjects in our presence, when we know it is intended for and directed at ourselves; the laugh of open ridicule, or the smile of half-concealed contempt; the attacks on the faults and inconsistencies of religious characters, which we well know to be intended for our own. (E. Monro.)
The heroes of faith:
Mark the characteristics of that faith, in virtue of which the writer brings together these honoured names, and by the power of which they were enabled to be Gods instruments and deputies in carrying forward on the earth His great purposes of salvation. There are certain marks common to their faith, which will be found also to characterise those who have succeeded them in New Testament times.
I. The first is, that THEIR FAITH IS IN A LIVING GOD–a true believing that He is, and that He is the rewarder of them that diligently seek Him. That is no very distinguishing characteristic, you may think; most men believe in God. Most men profess to believe in Him, but in how many does their conduct show that the profession is worth much? They believe in forms of words, in current opinion, in worldly maxims, in the conventions of society, in the fashions of the church; but genuine faith in a living God, whose righteous laws ought to be obeyed, whose promises are true and ought to be acted on, whose loving care guards and guides their lives, so that they have only to do His will and fear no evil–that is a Tare thing yet, and makes men more or less strange where it is seen. It was found in all these heroes of faith, so that they had strength and courage to do the will of God, when it seemed not only difficult, but utterly impossible.
II. A second characteristic of the faith of these heroes is that ITS GOAL IS IN THE FUTURE, its eye is fixed on the invisible. They felt the evil of the present state, its disorder, its degradation, its wrong, its misery; but they knew by the vision of faith that this visible world is girt about with the invisible, that there is a higher order of things, a kingdom of truth, of righteousness, of peace, of purity above, and that its powers and laws shall yet penetrate and rule this earth, and the kingdom of God be established among men. And though the promises, whose fulfilment bounded the horizon of pre-Christian believers, have now been accomplished, and faith has now that fulfilment to rest upon, it still looks forward to the future, to promises yet to be fulfilled of a better day and a better kingdom. But still it confidently lays hold of the invisible, and works towards an end which seems a mere will-o-the-wisp in the judgment of ordinary men.
III. Again, the faith of these true heroes is marked by INSIGHT INTO PRESENT NEEDS AND DUTIES. Faith has a prophetic glance. Discerning God and Gods holy order, it has an understanding of the times and the seasons, knows when to cast in the seed, and to put in the sickle, sees the fruit in the flower, and the great tree in the little germ. Hence the wonderful variety, for instance, in the work of these leaders of faith recorded in this chapter. They were not guided by custom, nor ruled merely by traditions of the past, but holding and living by the truth already given, they were led into fresh applications of it. The new time brought its new duties, and they obeyed Gods call to face them; it disclosed fresh light, and they dared to open their eyes to let it in. (W. Stevenson, M. A.)
Faith a Arc de Triomphe:
In the eleventh chapter of the Epistle to the Hebrews, the apostle Paul erects a triumphal arch to the honour of faith. It did not require much labour to make a selection of brave deeds to be engraven upon the monument; for faiths prowess has been shown in so many fields, and it has wrought such varied marvels, that when long lists of its deeds are mentioned far more are left. Time would fail to tell of the achievements of faith, but its record will never come to an end for lack of matter. It is somewhat striking that no such trophy has ever been raised to unbelief! None such could be raised, for it has done nothing worthy of remembrance. Subduing kingdoms, working righteousness, stopping the mouths of lions, and so forth, are quite out of its line, and it knows nothing of a better resurrection. But it might have tried its hand at founding hospitals, erecting orphanages, and other ordinary fruits of a belief in Christianity. Why has it not done so? It is altogether negative, destructive, sterile; and is therefore by no means the principle upon which to build a life if a man designs to make it useful and honourable. Show us the value of your scepticism by its purifying influence upon the characters of sceptics, and the fruitfulness of atheism by the beneficence which has proceeded from its constraint, and we will consider the matter. But as yet we question whether any one of the human race was ever raised to anything noble, spiritual, or unselfish by the force of unbelief. The doubt which is nowadays cried up with as much noise as that of the craftsmen of Demetrius when they shouted for the space of two hours, Great is Diana of the Ephesians, is a dead idol as far as any working out of good is concerned. Be it ours to be actuated by a principle tried and proved in all ages by the saintly and the heroic. Let those who prefer it choose to doubt; be it ours to believe. No man has ever had the hardihood to preach Doubt and live; but Believe and live is the essence of the message from heaven. (C. H.Spurgeon.)
Importance of noble living
Life and not death is the all-important part of human history. We test the strength of the vessel not by the way in which she entered the sheltered harbour but by how she wrestled with the storm out in the defenceless ocean. We estimate the prowess of the warrior, not as he returns at the close of conflict, weak and weary, but as he bore himself up amid the fray, in the heat of battle. It is the opening and middle chapters of a mans biography that are the momentous ones, and which, in ninety-nine cases out of a hundred, determine the character of the closing scene. (J. R. Macduff.)
Troubles made beautiful
Most of the shells of the oyster are pearly in the interior; and as the true pearls are merely morbid growths, they may all produce pearls of various qualities. The formation of pearls is caused by the introduction of irritating substances, such as grain of sand, between the mantle and the shell. The irritation causes the animal to cover the obnoxious objects with layers of pearl, which generally attach the foreign body to the interior of the shell. The Chinese produce pearls artificially by placing substances in the position just described; and we have seen some shells, to the interior of which small metal images were attached in this manner by the pearly secretion. When we look at a pearl we look at an annoyance which has been ennobled. The oyster by itself is of merely nominal value. But the result of the oysters own treatment of its irritations in this world–the pearl–is something of great price. Apart from its pecuniary worth, this gem has a moral significance. It suggests that troubles may be made beautiful, and reminds us that amongst mankind some martyrs are more remembered by the glory with which they invested their sorrows than by any other portion of their lives. Biography has its moral pearls, which are treasured long after the creators of them have perished, just as material pearls are valued long years after the oysters have been discarded. (J. Dallas.)
Gideon
Gideons excellencies
The excellencies noted of Gideon m his history are these:
1. His providence in time of extremity (Jdg 6:11). The point of providence is commended in Joseph (Gen 41:48), and pressed by the wise man (Pro 6:8).
2. His valour (Jdg 6:12). It is of excellent use for the managing of weighty works.
3. His acknowledgment of God to be the disposer of all (Jdg 6:13).
4. His humble, lowly mind (Jdg 6:15).
5. His desire to have his faith strengthened in Gods promise (Jdg 6:17).
6. His gratitude to him that brought him the glad tidings of his delivering Israel (Jdg 6:18).
7. His liberal hospitality (Jdg 6:19).
8. His fear and trembling at Gods presence (Jdg 6:22).
9. His piety towards God, manifested both by building an altar to God (which was in those days a solemn rite of worshipping God thereby), and also by the name he gave to the altar.
10. His obedience to Gods charge, and that both in the general substance, and particular circumstances thereof (Jdg 6:27-28).
11. His prudence in making preparation for that work whereunto God had called him (Jdg 6:34-35). This care of preparing means may well stand with true faith: yea, it is a fruit thereof,
12. His care to encourage others to that whereof himself was confident Jdg 7:15).
13. His care to raise up the hearts of his soldiers to God (Jdg 7:18).
14. His meek spirit, and soft answer, whereby he pacified the furious rage of the Ephraimites (Jdg 8:1-3).
15. His constancy in pursuing a victory well begun (Jdg 8:4; Jdg 8:11-12).
16. His care to refresh his soldiers, weary with pursuing their enemies Jdg 8:5; Jdg 8:8). Jonathan doth set out the benefit hereof (1Sa 14:27).
17. His just revenge on the inhuman, and scornful men of Succoth and Penuel (Jdg 8:15, dec.).
18. His modesty in refusing that honour which the people would have conferred upon him (Jdg 8:23). How few are of that mind?
19. His care to preserve peace after he had got full conquest upon his enemies; for it is noted, that after the conquest the country was in quietness all his days (Jdg 18:28). This is the most proper end of war.
20. His contentedness with his own private means (Jdg 8:29). In which respect he is said to dwell in his own house. The principal observation concerning Gideons faith is, that it made him with three hundred unarmed men, upon Gods command, set upon an army of many thousands (Jdg 7:7). So as faith resteth on God with small means as confidently as with great (1Sa 14:6; 2Ch 14:11). (W. Gouge.)
Barak
The faith of Barak
I. THERE WAS FAITH IN ONE OF SO OBSCURE POSITION UNDERTAKING THE LEADERSHIP OF THE HOST OF ISRAEL. We read nothing of him previously, and after his service was rendered he seemed to have retired into the obscurity out of which he had emerged. It was not self-confidence or ambition that brought him forward, it was faith in the summons of Jehovah.
II. THERE WAS FAITH IN HIS OBEYING THE VOICE OF THE LORDS PROPHETESS. Deborah, whether sitting under her palm-tree to administer justice, or standing upon the heights of Tabor, and giving the word of command to the warriors of the north, or singing praises to the Lord for the avenging of Israel, is a grand poetic figure. And it was Baraks faith that discerned, in this womans voice the voice of the Lord that led him to exclaim, If thou wilt go with me, then I will go.
III. THERE WAS FAITH IN HIS DISREGARD FOR HIS OWN FAME. Deborah warned him that, though the devotion, the daring, the danger were his, he should not have the honour of Siseras death, which should be the work of a woman. It is the part of selfishness to toil, to fight, to suffer, for honour and applause. Faith rises above such motive, loses self in duty, in obedience to God.
IV. THERE WAS FAITH IN HIS ATTACKING A FORMIDABLE FOE IN THE NAME AND WITH THE HELP OF THE LORD. Had Barak thought of the mighty army of the Canaanites, and their nine hundred chariots, his heart might well have failed him. But when he heard the appeal of Deborah: Is not the Lord gone out before thee? his courage rose, and he put to flight the armies of the aliens.
V. THERE WAS FAITH IN HIS ASCRIPTION OF VICTORY TO THE GOD OF HOSTS. He rehearsed the righteous acts of the Lord, who had made him have dominion over the mighty. (Family Churchman.)
Baraks name, infirmities, and virtues
1. Baraks name signifies lightning (Eze 1:13). He was a terrible lightning to Sisera, and his host. He was chosen general against the army of Jabin, king of Canaan, who had oppressed Israel twenty years (Jdg 4:2-3).
2. One infirmity is noted of him which was this, that being called of God he refused to go except Deborah went with him (Jdg 4:8). This showed both diffidence in Gods power and truth, and also disobedience to Gods charge. But it seemeth that these came rather from the weakness of his flesh than from the obstinancy of his disposition. For he quickly recovered himself.
3. His virtues were these:
(1) Prudence, in preparing an army out of those among whom he dwelt, and whom he might best command, and in whom he might best confide.
(2) Obedience, in ordering matters according to the charge given unto him.
(3) Courage, in setting upon a huge host well prepared, with so few as he did.
(4) Constancy, in pursuing the victory.
(5) Piety, in returning the praise to God.
4. In Baraks example we have a proof that such as are weak in faith may become strong. (W. Gouge.)
Samson
Samsons faith:
Whether the faith attributed to Samson was a faith that purified and saved his soul, or only a faith that made him an efficient and conspicuous actor in the Churchs external history, is a question not easy to solve. Faith is an element of power sometimes where it is not saving. Any strong persuasion, any earnest belief, nerves the heart and strengthens the arm; and thus a deep and firm conviction may make a mighty and effective actor of one on whose character it exerts no salutary influence. The Crusaders are a striking instance of the power of a belief to produce labour and self-denial in men for an end, while yet they remain full of worldly passion, and are carried by it into gross crimes and excesses. They were not holy men because they went to a holy war, and were actuated by a lively and energetic faith in the object it contemplated, even though that faith was one which filled them with a certain sort of religious zeal and enthusiasm. Perhaps Samsons faith was of this sort. (R A. Hallam, D. D.)
The nobility of Samsons character
I am astonished at those rationalistic critics who mock at the story of Samson, and ridicule it as base and ignoble. If it was such a poor and vulgar affair, how came it that he occupies a place among the saints and sages of the Old Testament, and that his story is preserved while so much else is thrown aside? And how was it that every Hebrew was proud of Samson, and that he was loved more than all the other judges? Ah there must have been something grand and noble in the man, we feel his strange attractiveness. He was such a real man; his wit, humour, irony, his very sins and weaknesses bring him near to us. Remember how, when the Philistines demanded him, and the men of Judah made the cowardly proposition that he should give himself up to save their property from being plundered, the big-souled man replies, Yes; make me your sacrifice. There is a touch of Samsons nobility. (Prof. W. G. Elmslie.)
Jephthae
Jephthahs excellencies
1. His valour (Jdg 11:1). That phrase implieth that he was a man of a strong body and courageous mind.
2. His improvement of his valour against enemies (though he were disgracefully thrust out by his countrymen), as is implied in this phrase, Went out (Jdg 11:3).
3. His care of others like himself. He went out with them that were gathered to him; (Jdg 11:3), so dealt David with his (1Sa 22:1-2).
4. His providence in securing himself and his country for the future, which was manifested by binding them to make him their head (Jdg 11:9-11), so long as he was head he had power to order matters; and he was privy to his own purpose and the integrity thereof.
5. His fear dealing with his enemies (Jdg 11:12-13, &c.). He expostulates their wrongs; he adviseth them to desist; he manifesteth the equity and necessity of the engagements. (W. Gouge.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. Time would fail me] . 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. Jdg 6, Jdg 7, Jdg 8.
Barak] Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Jdg 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. Jdg 13, Jdg 14, Jdg 15, Jdg 16.
Jephthae] Who, under the same guidance, defeated the Ammonites, and delivered Israel. Jdg 11, Jdg 12.
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 1Sa 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And what shall I more say? Here the Spirit puts a period to the induction by an expostulation, as if he had said: Why do I speak of so many examples of faith? the Old Testament is full of them; but here is proof enough, I will say no more.
For the time would fail me to tell, &c.; for time of life and writing would be sooner gone, than a full account can be given of all the notable effects of faith by all these worthies who might be named; yet he would give some general hints of persons, and of the works of faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He nameth four judges, one king, and one prophet, and extraordinary prophets in a bulk, whose histories you have; of
Gideon, Jdg 6:11, &c., Barak, Jdg 4:5, &c., Samson, Jdg 13:1-16:31, Jephthah, Jdg 11:1-12:15, Davids history and Samuels in the First and Second Books of Samuel, and the First of Chronicles; the excellent exploits of whose faith are, as their names, enumerated promiscuously; some of them agreeing to particular persons, others to them all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. the timesuitable for thelength of an Epistle. He accumulates collectively some out of manyexamples of faith.
Gideonput beforeBarak, not chronologically, but as being more celebrated. Just asSamson for the same reason is put before Jephth. The mention ofJephth as an example of “faith,” makes it unlikely hesacrificed the life of his daughter for a rash vow. David, thewarrior king and prophet, forms the transition from warrior chiefs tothe “prophets,” of whom “Samuel” is mentioned asthe first.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And what shall I more say,…. Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he could; and that he had so much to say, that he could not say all:
for the time would fail me; either the time of life, and so it is an hyperbolical expression; or the time convenient for the writing this epistle; to enumerate all the instances of faith, and enlarge upon them, would take up too much of his time, and make the epistle prolix and tedious: this form of speech is often used by Philo the Jew u, and by Julian the emperor w. It may be observed, that many, who are not mentioned by name, do not stand excluded from being believers; and that the number of believers, under the Old Testament, was very large:
to tell of Gedeon; so Gideon is called in the Septuagint version of Jud 6:11 and other places; and by Josephus x, and Philo y the Jew, as here: he was a man, but of a mean extract, and had his infirmities; and even in the exercise of that particular grace, for which he is mentioned; but was, no doubt, a good man, and is commended for his faith; which appeared in ascribing former mercies and present afflictions to the Lord; in destroying the altar of Baal; in crediting the word of the Lord, that Israel should be saved by him; which he showed by the preparation he made, and in marching against a numerous army, with only three hundred men, and they but weak: all which may be seen in the book of Judges, Jud 6:1 and
of Barak; who was before Gideon, as Jephthah was before Samson, and Samuel before David; for the apostle does not observe strict order, reciting these in haste. Barak, when the word of the Lord came to him, showed some diffidence, yet acted in obedience to it, under the sole direction and counsel of a woman; he engaged Sisera’s vast army with a small number, and gave the glory of the victory to the Lord, Jud 4:1.
and of Samson: who was a child of promise, and devoted to the Lord; he was famous for his great strength; he had his infirmities, but was, without doubt, a good man: the last act of his life seems to be a great instance of faith; he did it with calling upon the Lord; he was strengthened for it by the Lord; he acted, not as a private person, but as the judge of Israel; nor did he act from private revenge, but from zeal for God, and love to his country; and his intention was not to destroy himself, but his enemies; in which he acted as a type of Christ:
and of Jephthah; the Syriac version calls him “Nepthe”, and the Arabic version “Naphtah”; he was base born; and, for a time, joined himself to vain men, but became a believer; and is marked for his faith, in ascribing the conquests of Israel in the wilderness to the Lord; in fighting with the Ammonites, whom he conquered; and in his conscientiousness, in observing his vow, Jud 11:30.
of David also; a man after God’s own heart, raised up to fulfil his will; whose faith appeared in his dependence on God, when he fought with Goliath; in encouraging himself in the Lord his God, when in exile and distress; and in believing his interest in the covenant of grace, when his house and family were in a disagreeable situation, and he just going out of the world:
and Samuel; a child of prayer, and early devoted to the Lord, who ministered to him, when a child; was always ready to hearken to his voice; was used very familiarly by him, and behaved with great uprightness, all his days; and had a good report of God and man:
and of the prophets; from Samuel to John the Baptist, who were famous for their trust in God, their faith in the Messiah, and for their honourable walk and conversation.
u De Creat. Princip. p. 735. Merced. Meret. p. 863. De Legat. ad Caium, p. 1037. De Somniis, p. 1116. w Orat l. p. 50, 62, 75. x Antiqu. Jud. l. 5. c. 6. sect. 2. &c. y De Confusione Ling. p. 339.
Fuente: John Gill’s Exposition of the Entire Bible
| Exemplars of Faith. | A. D. 62. |
32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 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. 35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.
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 Judges vi. 11, c. 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 xiii., xiv., xv., and xvi., 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, Judg. xi., 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 (ch. xi. 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, v. 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, 1Sa 17:34; 1Sa 17:35, and Daniel, 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, v. 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. iii. 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, v. 35. So did the widow of Zarepath (1 Kings xvii. 23), and the Shunamite, 2 Kings iv. 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, Luke vii. 12, c. (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, <i>v. 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. ch. vii., c. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, <i>v. 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 (2 Chron. xxiv. 21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. vii. 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 (v. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
And what shall I more say? ( ;). Deliberative present active subjunctive (same form as indicative, ). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31).
Will fail me if I tell about ( ). Literally, “will leave me telling about.” Present middle participle of , to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with . Vivid and picturesque description of the author’s embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under “the prophets” ( , the for-speakers for God) of whom Samuel was the leader.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And what shall I more say?” (kai ti eti lego) “And what more may I say?” What yet in addition to the experiences of the aforementioned heroes and heroines of the faith of Abraham, in trust and in deed, Gen 15:6; Rom 4:3; Rom 4:16.
2) “For the time would fail me to tell of,” (epileipsei me gar diegournenon ho chronos) “For the chronological time will fail me (not be sufficient) for recounting matters of faith of,” the following:
a) “Gideon (peri gedeon) “of things concerning Gideon,” a tree-feller, Jdg 6:11-12.
b) “And of Barak,” (Barak, lightening) “And of things concerning Barak,” Jdg 4:6; Jdg 4:8.
c) “And of Samson,” (Samson, sunlike) “And of matters concerning Samson,” Jdg 15:16.
d) “And of Jephthae,” (Jephthae) “And concerning Jephthae,” Jdg 11:32.
e) “Of David also,” (David te) “Matters concerning both David,” 2Sa 8:15.
f) “And Samuel,” (kai Samuel) “And matters concerning both David and Samuel,” 1Sa 7:9; Act 3:24; Act 13:20.
g)And of the prophets,” (kai ton propheton) “Even the prophets,” Samuel and David, 1Sa 12:1-25; Jer 23:5.
Fuente: Garner-Howes Baptist Commentary
32. And what shall I say more? etc. As it was to be feared, that by referring to a few examples, he should appear to confine the praises of faith to a few men; he anticipates this, and says, that there would be no end if he was to dwell on every instance; for what he had said of a few extended to the whole Church of God.
He first refers to the time that intervened between Joshua and David, when the Lord raised up judges to govern the people; and such were the four he now mentions, Gideon, Barak, Samson, and Jephthah.
It seemed indeed strange in Gideon, with three hundred men to attack an immense host of enemies, and to shake pitchers appeared like a sham alarm. Barak was far inferior to his enemies, and was guided only by the counsel of a woman. Samson was a mere countryman, and had never used any other arms than the implements of husbandry: what could he do against such proved conquerors, by whose power the whole people had been subdued? Who would not at first have condemned the rashness of Jephthah, who avowed himself the avenger of a people already past hope? But as they all followed the guidance of God, and being animated by his promise, undertook what was commanded them, they have been honored with the testimony of the Holy Spirit. (235)
Then the Apostle ascribes all that was praiseworthy in them to faith; though there was not one of them whose faith did not halt. Gideon was slower to take up arms than what he ought to have been; nor did he venture without some hesitation to commit himself to God. Barak at first trembled, so that he was almost forced by the reproofs of Deborah. Samson being overcome by the blandishments of a concubine, inconsiderately betrayed the safety of the whole people. Jephthah, hasty in making a foolish vow, and too obstinate in performing it, marred the finest victory by the cruel death of his own daughter. Thus, in all the saints, something reprehensible is ever to be found; yet faith, though halting and imperfect, is still approved by God. There is, therefore, no reason why the faults we labor under should break us down, or dishearten us, provided we by faith go on in the race of our calling.
Of David, etc. Under David’s name he includes all the pious kings, and to them he adds Samuel and the Prophets. He therefore means in short to teach us, that the kingdom of Judah was founded in faith; and that it stood to the last by faith. The many victories of David, which he had gained over his enemies, were commonly known. Known also, was the uprightness of Samuel, and his consummate wisdom in governing the people. Known too were the great favors conferred by God on prophets and kings. The Apostle declares that there are none of these things which ought not to be ascribed to faith.
But it is to some only of these innumerable benefits of God that he refers, in order that the Jews might from them draw a general conclusion, — that as the Church has always been preserved by God’s hand through faith, so at this day there is no other way by which we may know his kindness towards us.
It was by faith that David so many times returned home as a conqueror; that Hezekiah recovered from his sickness; that Daniel came forth safe and untouched from the lions’ den, and that his friends walked in a burning furnace as cheerfully as on a pleasant meadow. Since all these things were done by faith, we must feel convinced, that in no other way than by faith is God’s goodness and bounty to be communicated to us. And that clause ought especially to be noticed by us, where it is said that they obtained the promises by faith; (236) for though God continues faithful, were we all unbelieving, yet our unbelief makes the promises void, that is, ineffectual to us.
(235) The history of Gideon we have in Jud 6:11 : of Barak, in Jud 4:6 : of Samson, in Jud 13:24 : and of Jephthah, in Jud 11:1. Thus we see that the order of time in which they lived is not here observed, it being not necessary for the object of the Apostle. Barak was before Gideon, Jephthah before Samson, and Samuel before David. — Ed.
(236) The previous sentence, “wrought righteousness,” is differently understood. Some refer it to a righteous and upright course of life, and others to the conduct of rulers and judges. The latter is the most suitable meaning here; and the words may be rendered “executed justice.” Samuel was an example of this.
To “obtain promises” is to receive the things promised. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES
Heb. 11:37. Sawn asunder.The traditional mode of Isaiahs death. Tempted.I.e. severely tested. A conjecture has been made that the word should be , they were burned, instead of . But it may mean that every effort was made to induce them to apostatise. Illustrate from the efforts to induce the last of the seven Maccabean brothers to apostatise. See 2 Maccabees 7.
MAIN HOMILETICS OF THE PARAGRAPH.Heb. 11:32-40
A Summary of the Triumphs of Faith.The list given abundantly illustrates how faith may be shown in
(1) doing;
(2) bearing; and
(3) suffering. But the faith which the writer presents in every case found its expression in the material spheres, in outward and earthly relations. It is true that we can learn from them, and be inspired by them to show a similar faith in those similar earthly spheres in which we too have to take our place and part. And yet it must be seen that an altogether higher faitha spiritual faith bearing relation to spiritual thingsis required of us. And in its application to us the persuasion of the writer is thisIf faith in these lower ranges gained for them such splendid triumphs, what triumphs ought our higher faith, in the higher range, to gain for us? The ancient worthies persevered in their faith, although the Messiah was known to them only by promise. We are under greater obligations to persevere; for God has fulfilled His promise respecting the Messiah, and thus placed us in a condition better adapted to perseverance than theirs. So much is our condition preferable to theirs, that we may even say, without the blessing which we enjoy, their happiness could not be completed (Heb. 11:40).
I. The sublime decision of persecuted believers in primitive times.
1. The dangers with which they were threatened.
2. The determination with which they were sustained.
II. The various considerations which this heroism suggests.
1. Thankfulness for religious liberty afforded to us.
2. Excitement; their faith and constancy should stimulate us.
3. Expectation.
SUGGESTIVE NOTES AND SERMON SKETCHES
Heb. 11:32. What to find in Scripture and Christian History.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 this part of his narrative with an elegant expostulationWhat 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 Scriptures, there is still more to be learned from them.
2. We must well consider in Divine matters what we should say, and suit it well 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.
4. And 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.Matthew Henry.
Heb. 11:35. The Better Resurrection.This chapter is the roll-book of a noble army. Human history records the triumphs of knowledge and courage and energy; the Divine history records the triumphs of faith. Among the cloud of witnesses are two groups mentioned in text. The ancient saints were believers in a resurrection to eternal lifea better resurrection. One kind of resurrection was a restoration to the life of this world. There is another and superior resurrectionto the life of the eternal world. Women received their dead again by resurrection; and others, that they might obtain a better resurrection, were tortured, not accepting deliverance.
I. Consider the better resurrection.This is more to be desired than the resurrection of loved ones to us here.
1. Think of the place of it. Better than Bethany or Jerusalemsoon to be the marching-ground of Roman armies. Here the curse, the pain, the disease, the torturing agonies, and the depressions which cloud the soul. The place of the better resurrection is described, There shall be no more curse, no night, need no candle, etc.
2. The company in the place. In this world our dearest friends become at times more dear to us. In that heavenly world we shall have the best at their best. No distrust or selfishness, but deep and true love.
3. The essence of this eternal love. Its entire freedom from sin. The presence of sin in our nature is at the root of every other evil, and deliverance from suffering in heaven is connected with perfect deliverance from sin. This is an ideal which it never entered into mans heart to conceive, and which the gospel alone has taught us.
4. Think also of the security of this state. The resurrections of earth were a return to a world of change and deathto part again. Once to be raised to this world is twice to die. In heaven the last fight is over. O thou enemy, destructions are come to a perpetual end.
5. The presence to which it introduces. The best of these other resurrections brought their subjects into the earthly presence of the Son of God, but this into His heavenly fellowship.
II. The higher faith required for this resurrection.
1. It needs more of the patience of faith. The faith of the sisters of Bethany demanded one great effort, and the battle was gained. But ours cannot be so compressed. Till the heavens be no more. This needs patience. The scorn of unbelievers, taunts of the materialist, the murmurs of our hearts, are well-nigh unbearable.
2. The sanctified imagination of faith. There is an imagination of faith, not unbridled, nor unscriptural, which has formed for itself a true and real world beyond death, which gives substance to things hoped for, and thereby helps to the evidence of things not seen.
3. It needs more of the spiritual insight of faith. It must seek to live as seeing Him who is invisible. It must rest on the nature of God Himself, and the life He infuses into the soul. Christ Himself must be known to us in His ever-living spiritual power.
III. Some of the ways in which we may strengthen ourselves in this higher faith.
1. The first thought is addressed to the reason. Here are men tortured, not accepting deliverance, that they might obtain a better resurrection. Can you imagine that the self-devotion of the noble army of martyrs was founded on delusion? They loved truth more than life. They believed in a better resurrection.
2. To the heart. Their dead. God intended that our deepest heart affections should be the helpers of our highest hopes, and the instinctive guarantees of a life to come.
3. To our spirit. Certainty comes from union with the dying and risen and living Son of God. There is a spring of immortality ready to rise up in every heart that will admit Him who is the true God and eternal life. The martyrs spirit descends upon him when the fire is kindled, and the Christians willingness to depart comes when his Master calls.J. Ker, D.D.
Heb. 11:39. What Men of Faith gain and fail to gain.It is an absolute law in all earthly relations that gain and loss go together. There are no gains without pains. To reach the higher is to leave the lower. If faith puts us into the atmosphere of God, it puts us out of the atmosphere of the world. But the gain always more than compensates for the loss.
Heb. 11:40. The Material draws on to the Spiritual.The spiritual is climactic; it absolutely satisfies man. The material can never be presented under any conceivable form that satisfies. Man would not be his spiritual self if it did. In the old time perfection was only reached by the faith realisation of the spiritual.
ILLUSTRATIONS TO CHAPTER 11
Heb. 11:34. Power of Faith.Julius Palmer, in Queen Marys days, had life and preferment offered him, if he would recant his faith in Christ. His answer was, that he had resigned his living in two places for the sake of the gospel, and was now ready to yield his life on account of Christ.William Hunter, when urged by Bonner to recant, replied, he could only be moved by the Scriptures, for he reckoned the things of earth but dross for Christ; and when the sheriff offered him a pardon at the stake, if he would renounce his faith, he firmly rejected it.Antonius Riceto, a Venetian, was offered his life, and considerable wealth, if he would concede but a little; and when his son with weeping entreated him to do so, he answered, that he resolved to lose both children and estate for Christ.The Prince of Cond, at the massacre of Paris, when the king assured him that he should die within three days if he did not renounce his religion, told the monarch that his life and estate were in his hand, and that he would give up both rather than renounce the truth.Bradford said to his fellow-sufferer at the stake, Be of good comfort, for we shall this night have a merry supper with the Lord.Sanders, in similar circumstances, said, Welcome the cross of Christ, welcome everlasting life!Elizabeth Folks, embracing the stake, cried, Farewell world, farewell faith and hope, and welcome love!Algerius, an Italian martyr, thus wrote from his prison, a little before his death: Who would believe that in this dungeon I should find a paradise so pleasant; in a place of sorrow and death, tranquillity and hope and life; where others weep, I rejoice.Wishart, when in the fire which removed him from the world, exclaimed, The flame doth torment my body, but no whit abates my spirits.In ancient history there is a story told of a valiant captain whose banner was almost always first in the fight, whose sword was dreaded by his enemies, for it was the herald of slaughter and of victory. His monarch once asked to see the sword. He took it, quietly examined it, and sent it back with this message: I see nothing wonderful in the sword. I cannot understand why any man should be afraid of it. The captain sent back another message: Your majesty has been pleased to examine the sword, but I did not send the arm that wielded it; if you had examined that, and the heart that guided the arm, you would have understood the mystery. We look at men and see what great things they have done, and we cannot understand it. But we only see the sword; we do not see God, whose arm wields it.C. H. Spurgeon.
Heb. 11:35. Persecutions of the Faithful.Literally this reads, they were bastinadoed, or beaten to death with batons or sticks, a mode of punishment still used in the East, and which is capable of taking away the life of the real or supposed criminal, if it be continued for a long time. Some have thought this refers to the tortures thus inflicted upon Eleazar by Antiochus, as described in 2 Maccabees 6. Doddridge, from the fact that the Greek verb is used to express the beating of a drum, argues that in this particular kind of punishment all the limbs were put upon the stretch, and then beaten in such a way as to cause intense pain.
Heb. 11:37. Sheepskins and Goatskins.Some writers see in this an allusion to the prophets of the Jewish era. Much of a prophets life, also, was spent in wandering from place to place. In 2Ki. 1:8 it is obvious that Elijah wore a garment of undressed hair, and a reference to the clothing of the prophets in Zec. 13:4 indicates that rough skins were their usual dress. We find this remark in Clements epistle to the Corinthians: Let us be imitators of those who went about in sheepskins and goatskins, preaching the coming of Christ.
Treatment of the Prophets.In the parable of the wicked husbandman the outrage reaches unto the killing of some of the subordinate messengers; these are true to historical fact, seeing that not a few of the prophets were not merely maltreated, but actually put to death. Thus, if we may trust Jewish tradition, Jeremiah was stoned by the exiles in Egypt, Isaiah sawn asunder by King Manasseh; and we have abundant historical justification of this description, showing that the past ingratitude of the Jews is not painted in colours too dark; of which treatment this passage in the Hebrews is the best commentary. The patience of God under these extraordinary provocations is wonderful, sending as He does, messenger after messenger to win men to Him.Archbishop Trench.
Dwellers in Caves.Few of the caves of Western Asia are now occupied as permanent places of abode; they are mostly the resort of shepherds, who make them the stables of their flocks. It not unfrequently occurs at the present day that a people oppressed by war, or the tyranny of their rulers, forsake the towns and villages and take up their abode for a time in these wild and solitary places, in the hope of escaping from their oppressors. Fugitives from the battle-field, leaders of armies, and even princes and royal personages, have repeatedly, in modern as in ancient times, concealed themselves from their pursuers within these dark recesses. Bandits and outlaws have also made these caverns their abode, whence they sallied forth to commit robbery and murder, and in times of persecution on account of religion, men, women, and even children have been forced to abandon their homes and wait for better times in dens and caves of the earth. The deacon of the present Armenian Church of Sivas, in Asia Minor, was compelled to leave his home in Divrik, for fear of death on account of his faith, and abode for several months in a cave in the mountains, where he was secretly furnished with provisions.Van Lennep.
Heb. 11:39. A Good Report.As in the motions of the heavens there is one common revolution, which carries the whole frame daily unto one point, from east to west, though each several sphere hath a several cross-way of its own, wherein some move swifter and others with slower motionso, though saints may have their several corruptions, and these likewise stronger in some than in others, yet, being animated by one and the same Spirit, they all agree in a steady and uniform motion unto Christ. If a stone were placed under the concave of the moon, though there be air and fire and water between, yet through them all it would hasten to its own place; so be the obstacles never so many, or the conditions never so various, through which a man must pass, through terrors and temptations, and a sea and wilderness, and fiery serpents, and sons of Anak; yet if the heart love Christ indeed, having obtained a good report through faith, he concludes that heaven is his home, to which he is hastening, whither Christ the forerunner is gone before.H. G. Salter.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(32) The sacred writer has lingered over the life and deeds of the greatest of the patriarchs and of Moses the legislator of the nation: two examples onlydiffering in kind from those which have preceded, and peculiarly suggestive and importanthave been taken from the history of the people after the death of Moses. Enough has now been said to guide all who are willing to search the Scriptures for themselves. With a brief mention of names which would call up before the minds of his readers achievements almost as wonderful as those on which he has been dwelling, he passes from the elders who received witness from God by their faith, and (Heb. 11:33-38) speaks in general terms, but all the more distinctly, of the triumphs which faith has won.
The time would fail me.The slight changes of text required by our best evidence give increased vividness: For the time will fail me if I tell of Gideon, Barak, Samson, Jephthah. To the exploits of Barak (Judges 4, 5), Gideon (Judges 6-8), Samson (Judges 13-16), Jephthah (Judges 11, 12), there is manifest reference in the words of later verses (Heb. 11:33-34). There seems to be no design in this arrangement of the names. In the following clause also, of David and Samuel and the prophets, there is a similar departure from the order of time.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. More say After the arrival in Canaan the cloud of witnesses becomes too dense to particularize, and our writer first (Heb 11:32) gives a list of heroes without naming their exploits; then (33-39) a list of exploits and sufferings without naming the heroes; and closes (Heb 11:40) with placing us as the true successors in the whole line of heroes and sufferers. First are named four of the judges, rather in the order of eminence than of chronology. Then David as prophet-king, and Samuel as most eminent of prophets, introduces the prophets.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Faith of Many Through The Ages ( Heb 11:32-38 ).
‘And what shall I more say? For the time will fail me if I tell concerning Gideon, Barak, Samson, Jephthah; of David also and Samuel and of the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens.’
He now lists a panoply of men of faith, who wrought mighty things because they believed the promises of God, selecting them out from a larger number (Joshua has already been included in ‘they’ in Heb 11:30-31), and all in the process of looking for the future hope. The order of the first four may be in terms of esteemed worthiness, with the noble Gideon first, followed by the worthy general, the prankster, and the harlot’s son who in one way or another offered up his daughter (see our commentary on Judges for a discussion on the question); for this general order compare 1Sa 12:11. David possibly comes before Samuel because Samuel as both war-leader and prophet connects David with the prophets; although David was also seen as a prophet. So again the order may be of esteemed worthiness and prominence, and of the movement from the particular to the general.
Their accomplishments are grouped in threes; three positive virtues in forwarding God’s purposes, three describing escaping through tribulation, which is thus seen as a necessary part of those purposes, and the final three depicting God’s strengthening of them to victory as they grew in potential. It is saying that God’s purposes go forwards, this necessitates tribulation, but in the end the weak are made strong and are victorious.
Gideon, Barak, Jephthah, David and Samuel all ‘subdued kingdoms’, and Samson played his part against the Philistines; David, Samuel and the prophets especially wrought righteousness; Daniel shut the lions’ mouths (Dan 6:17-22), as did Samson (Jdg 14:5-6), David (1Sa 17:34-37), and Benaiah (1Ch 11:22). Shadrach, Meshach, and Abednego escaped fiery deaths (Dan 3:23-27). David, Elijah, Elisha, and Jeremiah escaped the edge of the sword, as did Gideon whose elder brothers had been slain, and Samson before the Philistines, and many others. But the writer is drawing on their overall experiences, not seeking to particularise.
‘Who through faith subdued kingdoms, wrought righteousness, obtained promises.’ This first trilogy describes the growth of God’s purposes. First the establishment of God’s kingdom by subduing the enemy (e.g. 2Sa 7:9; 2Sa 8:11-12), then establishing justice in that kingdom (e.g. 2Sa 8:15), and finally obtaining thereby many of the promises of God (e.g. Jos 23:14; 1Ki 4:21 compare Exo 23:31; Jos 1:4). This could be seen as very much the pattern of David’s activities, and also to a lesser extent those of the judges including Samuel.
‘Stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword.’ This second trilogy emphasises the strength revealed by individuals when facing persecution and tribulation. This especially occurred during the period of Israel’s weakness.
‘From weakness were made strong, waxed mighty in war, turned to flight armies of aliens.’ This third trilogy might be seen as indicating growth in potential; made strong from weakness, resulting in waxing mighty in war, resulting in putting the enemy to flight. Gideon, Barak, Samson, David and Samuel may have been especially in mind, but the general idea applies to all. Gideon and Barak felt so weak that they sought to avoid their calling, and led comparatively weak armies, compared with their foes, to victory; Samson was a strange enigma, standing alone but finally triumphing; David and Samuel first came to notice as but lads, but grew to be victorious leaders. But all were mighty examples of faith in God’s promises and of God’s ability to strengthen His people until they finally triumphed. They all triumphed by faith over enemies who were outwardly far stronger than themselves.
Thus this ninefold description of the results of faith, divided into three threes to signify total completeness, covers both the advance of God’s kingdom, and the resulting need to be strong when the kingdom deteriorated spiritually.
Some see in these nine a picture of the advancement of salvation history. The first establishing of the kingdom, and of justice, and of confidence in God’s promises; the following deterioration and defeat of the kingdom with its resulting persecutions for God’s people; and the final re-establishment of the kingdom through the activities of the Maccabees and others. However, the parts of the salvation history to which these descriptions could apply can be multiplied, as we have seen above. We must therefore beware of simply trying to fit them into one situation, for the writer may have seen things very differently from the way we do, and what mattered to him was the triumph of those who believed not a resume of history.
Fuente: Commentary Series on the Bible by Peter Pett
The Testimonies of Other Israelites in the Old Testament – Heb 11:32-38 gives a brief list of various acts of obedience from Israelites which serves as their testimonies of faith towards God. Some acts of faith are demonstrated through lives of victory over the enemy (Heb 11:32-35 a), while others testified through lives of perseverance in the midst of persecutions (Heb 11:35 b-38).
Extra-biblical Sources – It is interesting to note that not every story comes from the Old Testament canon. For example, the phrase “they were sawn asunder” very likely refers to the story of the martyrdom of the prophet Isaiah, found outside the Scriptures in the pseudepigraphal work entitled The Martyrdom of Isaiah. Heb 11:32-38 reflects the theme of Heb 10:19 to Heb 11:40, which is perseverance in our divine service.
Heb 11:32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
Heb 11:32
Heb 11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
Heb 11:33
In November 1998 while being a part of managing Lighthouse Television in Kampala, Uganda, the Lord quickened this verse to me as a way of showing to me the effects that this new Christian television station is going to have on the nation. In 2001 the Lord gave me a dream in which I was told that the famous French military general, Napoleon Bonaparte, was an illustration of a man who had faith to subdue kingdoms. [250] As I studied his life, I began to see how he won extraordinary military battles in his life because of the way he believed.
[250] William Milligan Sloane, Life of Napoleon Bonaparte, 4 vols. (New York: The Century Company, 1896).
Heb 11:33 “stopped the mouths of lions” Comments – The phrase “stopped the mouth of lions” reminds us of the story of Daniel in the lion’s den, and may have been in the mind of the author of Hebrews when he wrote this statement. However, the Old Testament Scriptures record a number of individuals who fought and slew lions, as well as one reference to Paul the apostle. However, Paul’s statement may be taken figuratively, rather than literally.
1. Samson
Jdg 14:5-6, “Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.”
2. David
1Sa 17:34-37, “And David said unto Saul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock: And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. David said moreover, The LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the LORD be with thee.”
3. Benaiah
2Sa 23:20, “And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:”
4. Daniel
Dan 6:21-22, “Then said Daniel unto the king, O king, live for ever. My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.”
5. Paul
2Ti 4:17, “Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.”
Heb 11:34 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.
Heb 11:34
Heb 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
Heb 11:35
[251] R. H. Charles, ed., The Apocryphal and Pseudepigrapha, vol. 1 (Oxford: The Clarendon Press, 1913), 139-142.
Heb 11:36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
Heb 11:37 Heb 11:37
The Martyrdom of Isa 1:7-10, “And whilst he (Hezekiah) gave commands, Josab the son of Isaiah standing by, Isaiah said to Hezekiah the king, but not in the presence of Manasseh only did he say unto him: ‘As the Lord liveth, whose name has not been sent into this world, [and as the Beloved of my Lord liveth], and as the Spirit which speaketh in me liveth, all these commands and these words shall be made of none effect by Manasseh thy son, and through the agency of his hands I shall depart mid the torture of my body. And Sammael Malchira shall serve Manasseh, and execute all his desire, and he shall become a follower of Beliar rather than of me. And many in Jerusalem and in Judaea he shall cause to abandon the true faith, and Beliar shall dwell in Manasseh, and by his hands I shall be sawn asunder .’ And when Hezekiah heard these words he wept very bitterly, and rent his garments,”
The Martyrdom of Isa 5:2-3, “And he sawed him asunder with a wood-saw. And when Isaiah was being sawn in sunder Balchlra stood up, accusing him, and all the false prophets stood up, laughing and rejoicing because of Isaiah.”
The Martyrdom of Isa 5:7-14, “good.”’ And this he said to him when he began to be sawn in sunder . But Isaiah was (absorbed) in a vision of the Lord, and though his eyes were open, he saw them” And Balchlra spake thus to Isaiah: ‘Say what I say unto thee and I will turn their heart, and I will compel Manasseh and the princes of Judah and the people and all Jerusalem to reverence thee.’ And Isaiah answered and said: ‘So far as I have utterance (I say): Damned and accursed be thou and all thy powers and all thy house. For thou canst not take (from me) aught save the skin of my body.’ And they seized and sawed in sunder Isaiah, the son of Amoz, with a wood-saw. And Manasseh and Balchlra and the false prophets and the princes and the people [and] all stood looking on. And to the prophets who were with him he said before he had been sawn in sunder : ‘Go ye to the region of Tyre and Sidon; for for me only hath God mingled the cup.’ And when Isaiah was being sawn in sunder, he neither cried aloud nor wept, but his lips spake with the Holy Spirit until he was sawn in twain.” [252]
[252] The Martyrdom of Isaiah, trans. R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, 155-162, ed. R. H. Charles (Oxford: Clarendon Press, 1913).
Heb 11:38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
Heb 11:38
Heb 11:38 Comments – David wandered in deserts, mountains and in dens and caves when he was running from King Saul (1 Samuel 23-24).
Fuente: Everett’s Study Notes on the Holy Scriptures
Heb 11:32 . ;] And to what end do I still speak? i.e. what need is there yet, after that which has already been mentioned, of a further description in detail? and what end can it serve, since, considering the abundance of the historic material, an exhaustive presentation is surely impossible?
] is indicative . See Winer, Gramm. , 7 Aufl. p. 267.
] only here in the N. T.
. . .] for the time will not suffice me for relating of Gideon , etc. Comp. Demosth. de Corona , ed. Reisk. p. 324: ; Julian. Orat . 1, p. 341 B: . Parallel is also the Latin: deficit me dies, tempus, e.g. Liv. 28:41: Dies me deficiat, si numerare velim; Cic. pro Rosc. Amer . c. 32, init.: tempus, hercule, te citius, quam oratio deficeret. Further instances (also from Philo) see in Wetstein and Bleek.
] Oecumenius: , , ; Theophylact: ; , , .
. . .] of Gideon, as well as of Barak , etc. That here too, in connection with the correct text, the regard to chronology is not lost sight of, see in the critical remark.
On Gideon , comp. Judges 6-8; on Barak , Jdg 4:5 ; on Samson , Judges 13-14; on Jephthah , Jdg 11:1 to Jdg 12:7 .
The last double member is yet enlarged by the addition to , because Samuel opened the series of the prophets; cf. Act 3:24 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Heb 11:32-40 . On account of the multitude of models of faith which are still to be found in the O. T., the author must abandon the attempt of presenting them singly to the readers. He relinquishes, therefore, the previous description in detail, and briefly sums up that to which he could further call attention. He mentions first, at Heb 11:32 , another series of heroes of the faith; and then portrays in general rubrics their deeds of faith, and that in such form that Heb 11:33 , Heb 11:35 , deeds of victorious faith are brought into relief, and thence to the end of Heb 11:38 deeds of suffering faith.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2331
POWER OF FAITH
Heb 11:32-35. And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets; 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: and others were tortured, not accepting deliverance; that they might obtain a better resurrection.
THIS is a surprising chapter altogether. Respecting faith, as a principle, the generality of men think but little. Indeed, a considerable degree of prejudice exists against it in the minds of many; as though it were a mere conceit, which tended to discourage all human efforts, and to generate delusions in all who give themselves up to its influence. But the account here given of it is truly surprising. The Apostle himself seems to have been at a loss for utterance on so vast a subject. The instances of it which he had enumerated, and those which crowded upon his mind, almost overwhelmed him: What shall I more say? for the time would fail me to declare all that my recollection suggests to me.
That we may enter in some little measure into the Apostles views of this divine principle, let us consider,
I.
How marvellous are its records
We will not go to the instances above recited; for then indeed the time would fail us: nor will we enter at all minutely into those which are heaped together in my text; for then also it would be impossible for us to do justice to them in one discourse. I will only, and as briefly as possible, call your attention to,
1.
The persons enumerated
[These are not placed in the order of time in which they lived; for Barak was before Gedeon, and Jephthae before Samson, and Samuel before David: the Apostle mentions them just as they occurred to his thoughts: as he did also the facts to which he afterwards refers: for they also are promiscuously specified, without any reference to the persons whom he had mentioned, or the times at which the events themselves occurred. But they all afford most astonishing instances of the power of faith. Gedeon, with only three hundred men, and with no other weapons than trumpets, and pitchers with lamps concealed in them, and these broken, with a shout, The sword of the Lord and of Gedeon, with no other weapons, I say, than these, prevailed over all the hosts of Midian [Note: Jdg 7:7; Jdg 7:19-22. with 8:10.]. Barak, with no more than ten thousand men, subdued an immense army, of whom not so much as one was left alive [Note: Jdg 4:6-16.]. Samson also, when the Spirit of God came upon him, slew thirty Philistines, and one thousand more with the jaw-bone of an ass, and three thousand more at his death [Note: Jdg 14:19; Jdg 15:15; Jdg 16:27-30.]. Jephthae, too, under the same divine influence, subdued the Ammonites [Note: Jdg 11:23-33.]. As for David, his victories were numberless. And Samuel, though not a warrior, shewed himself strongly under the influence of faith [Note: 1Sa 12:16-25.]; as did Elijah, and Elisha, and many other prophets in their season. If it be asked, in what respect were these examples of faith? I answer, All these exploits were done in obedience to a divine impulse, and in dependence on Gods promised aid.
But, without dwelling on the acts of these individual worthies, let us notice, rather, what my text leads us to,]
2.
The acts specified
[Who would imagine that faith should ever possess such powers as are here ascribed to it? Who would suppose that by it men should put to flight mighty armies, and subdue whole kingdoms? Yet this has been done, and done by faith also: for all the kingdoms of Canaan were subdued by Joshuas faith; as were the surrounding kingdoms of Moab, and Syria, and Edom, with many others, by the faith of David. And who would think that this principle should prevail to shut the mouths of lions; yes, and to quench the violence of fire, so that a furnace heated to the utmost extent of mans ability, should not be able to singe a hair of a persons head? Yet was the former of these done by the faith of Daniel; as was the latter, by the faith of his three companions, Shadrach, Meshech, and Abed-nego. Even to the raising of the dead has this availed: for, through the exercise of it, Elijah raised the son of the widow of Zarephath [Note: 1Ki 17:17-24.], and Elisha the son of the Shunamitish woman [Note: 2Ki 4:18-37.].
Now of these things I say, they are utterly incredible: and, in declaring them, I seem to demand an assent that is perfectly unreasonable. For, how should it be that such a hidden principle of the mind should ever enable a man to work such miracles as these? Verily, the whole account seems to be nothing but a cunningly-devised fable, that yet can impose on none who give to it one moments consideration. But it is true, and the very truth of God. Nor will it appear incredible, if we duly consider the way in which it operates. It is God himself who engages to do the thing: and faith calls into action his Almighty arm (and with him all things are possible). So that, inasmuch as faith, insures his effectual aid, it may be truly said, that all things are possible to him that believeth.]
But let us further notice,
II.
How diversified its operations
There is nothing to which it may not be applied, and nothing for which it will not equally avail. It will alike enable us,
1.
To do any thing
[By it has righteousness been wrought, in its utmost extent. Not only has political righteousness been given for the government of kingdoms, as to Asa, Hezekiah, and Josiah, but moral righteousness, in a degree never produced by any other principle under heaven. Where do we find such characters as those recorded in the Scriptures? Yet it was faith which made them what they were: and faith, in proportion as it exists in the soul, enables every child of God to resemble them. The weakest of the human race shall out of weakness be made strong; and prevail, not only over men, but over all the powers of darkness also [Note: Rom 8:37. Eph 6:16. Jam 4:7.], if only he rely on the promise of a faithful God. His faith, though it were only small as a grain of mustard-seed, would be abundantly sufficient for all the powers that the occasion called for [Note: Mat 17:20.].]
2.
To obtain any thing
[By it have promises been obtained; even such as, according to human expectation, could never have been fulfilled. To Abraham and Sarah was the birth of a son delayed, till there remained not the smallest probability of its accomplishment, nor a possibility, according to the course of nature. And Davids establishment on the throne of Israel was as unlikely, according to mans estimate of things, as any event that could be conceived. But never, in any single instance, did a promise, apprehended by faith, fail him who relied upon it [Note: Jos 23:14.]. Take, then, the promises of God (no matter how great they are, or how small); and only rely on them, and plead them before God in prayer; and sooner shall heaven and earth pass away, than you be disappointed of your hope. Ye may ask what ye will, provided only it be contained in a promise, and it shall assuredly be done unto you.]
3.
To suffer any thing
[It is scarcely to be conceived what sufferings men have inflicted on the people of God. Of these we have many instances mentioned in the verses after my text [Note: ver. 36, 37.]. But, perhaps, the instance more immediately referred to in my text is one recorded in the book of Maccabees, respecting a woman and her seven sons, who endured all that the cruel tyrant Antiochus could inflict upon them; and refused all his offers of deliverance; having an assured prospect of a recompence from God, even an eternal recompence, which would infinitely outweigh all that it was in the power of man to grant [Note: 2 Macc. ver. 7.]. Similar instances we have had in our own favoured land, in the days of popish persecution: and God alone knows to what any of us may yet be called, before we die. But, if faith will enable men to bear up under such sufferings as we read of in the Scriptures of truth, how much more will it qualify us for sustaining the common evils of life; yea, and enable us to glory in tribulation, so far as God shall see fit to subject us to its assaults.]
To all this I may add,
III.
How extensive its benefits
There is not a blessing to the body or the soul, for time or for eternity, which faith will not secure. Do we not want,
1.
Pardon?
[There is not a sin of which we may not obtain forgiveness, if we believe in the Lord Jesus Christ, whose blood cleanseth from all sin. The declaration of an inspired Apostle is, All that believe are justified from all things [Note: Act 13:39.].]
2.
Peace?
[Being justified by faith, we have peace with God through our Lord Jesus Christ [Note: Rom 5:1.]; yea, by believing in this unseen Saviour, we may rejoice in him with a joy that is unspeakable and glorified [Note: 1Pe 1:8.].]
3.
Holiness?
[Every part of holiness will faith supply. It will work by love, and overcome the world, and purify the heart [Note: Act 15:9.]. It is by faith only that we can behold the glory of God in the face of Jesus Christ: and by that shall we be changed into his image, from glory to glory, even as by the Spirit of the Lord [Note: 2Co 3:18.].]
4.
Glory?
[Never shall the believer die; never perish; never come into condemnation [Note: Joh 3:16; Joh 11:25-26.]. Eternal life is his, both in title and in the actual commencement; and it shall be his in the great day of Christs appearing. Then shall that be said to you, as it was to blind Bartimeus, and to her who washed her Saviours feet with her tears; not, Thine importunity, or thy penitence, hath saved thee; but, Thy faith hath saved thee: go in peace.]
Now, let me press upon you a due improvement of this subject. Concerning faith, I would say, strive,
1.
To ascertain its existence
[True is that declaration of the Apostle, All men have not faith [Note: 2Th 3:2.]. Nor is it true of those only who professedly reject the Gospel, but of multitudes also who profess to have received it. It was to such that St. Paul addressed those words: Examine yourselves, whether ye be in the faith: prove your own selves [Note: 2Co 13:5.]. You are not to imagine that a mere assent to the Gospel is the faith that is required of you. Saving faith is a divine principle in the soula principle productive of such fruits as were brought forth by the worthies enumerated in this chapter. In order to ascertain whether your faith be genuine, read the chapter carefully; and, after every successive instance of faith, inquire how far it has operated the same change in you. In truth, if we compare our experience with that of the saints of old, the best amongst us, instead of valuing himself upon his faith, will find reason to doubt whether he has yet attained any faith at all.]
2.
To appreciate its importance
[Lightly as men in general think of faith, there is no principle whatever that is of such importance to the soul as that. Love, indeed, is in some respects greater than faith; but it must be remembered, that faith is the root from which alone true love can spring. Where faith is wanting, there can be no union with Christ, and consequently no Christian grace: for without Christ we can do nothing. Without faith, whatever we may do, it is impossible to please God [Note: ver. 6.]: and, consequently, without faith we can have no hope of eternal life. How terrific are those words which our blessed Lord commissioned his Disciples to proclaim throughout the world! Go into all the world, and preach the Gospel to every creature: he that believeth and is baptized, shall be saved; and he that believeth not, shall be damned [Note: Mar 16:15-16.]. Know ye then, that, in this subject, life and death are set before you: and that, as in this world, so to all eternity, According to your faith it will be unto you.]
3.
To obtain its increase
[Very remarkable is the answer given by the Disciples to an injunction which they had received relative to the forgiving an offending brother. When he told them, that if a brother should offend seven times in a day, and as often repeat his acknowledgments, they should renew to him their pardoning grace, they said, Lord, increase our faith [Note: Luk 17:5.]. But what had faith to do with this? One would rather suppose that they would have said, Lord, increase our love. But their request argued a juster view of divine truth. They did indeed stand in need of love; but it could spring from nothing but faith; and would infallibly be produced by faith: and hence they presented the fittest petition that it was possible for them to offer. Let the same petition, then, proceed continually from your lips. Unbounded are your calls for this divine principle; and the more you excel in that, the more will you excel in every Christian grace.]
4.
To have it as the one governing principle of your life
[It is by faith you are to walk, by faith to stand, by faith to live continually: as the Apostle says, The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [Note: Gal 2:20.]. You have seen how wholly the saints of old gave themselves up to its influence: do ye go and do likewise; that, having lived by faith, and died in faith, you may receive the promise which God has promised you, even eternal life [Note: ver. 39.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(32) And what shall I more say? 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: (33) Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, (34) 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. (35) Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: (36) And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: (37) They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (38) (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. (39) And these all, having obtained a good report through faith, received not the promise: (40) God having provided some better thing for us, that they without us should not be made perfect.
It were to hold the small taper of the night to the sun, to offer any observations upon what is included within these verses. Indeed, any comment would do injury to the beautiful simplicity which runs through the whole of what the Holy Ghost hath said. Every verse, yea, every line, manifests what an energy the whole must have acted under, when their faith induced such wonders, and by which such an holy perseverance was kept alive, under Christ, the great Author and Finisher of faith, in such soul-living expectations. They received not the promises, No! They needed them not in hand. They lived on them by faith. They had the same thing, namely, the assurance of them. And, Reader this is the most blessed, and distinguishing feature of faith, when, in the absence of the promise, the faithful can, and do live upon the promising God. Oh! it is blessed, when at any time matters are dark, and discouraging, still to hang upon God the Almighty Promiser when it is too dark even to see the promise itself, or to see how the Lord will accomplish it. The faithful follower of the Lord hath nothing to do with either. It is enough that the Lord hath said it. And the child of God will say, it is the Lord’s concern, and not mine, how he will bring it to pass. In short, the blessedness of the promise itself, and the assured faithfulness of the Promiser; these are all in which the faithful are concerned. And, in every trying moment of the faithful, he hears, the same Almighty Speaker calling upon him, to the same effect as the Lord did to the Patriarch of old: Fear not, Abram, I am thy shield, and thine exceeding great reward, Gen 15:1 . Reader! can you set your Amen to these truths?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
Ver. 32. Of Gideon, of Barak, &c. ] Here the names only of various worthies of old time per praeteritionem conglobantur, are artificially wound up together for brevity’ sake. All these were mot alike eminent, and some of them such as, but that we find them here enrolled, we should scarce have taken them for honest men; yet by faith, &c. Christ carries all his, of what size or sort soever, to the haven of heaven, upon his own bottom, as a ship doth all the passengers that are therein to the desired shore.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32 40 .] The Writer breaks off, feeling that such an illustration of faith by examples would be endless, and gathers up those many which remain in one , , as Thdrt.
Fuente: Henry Alford’s Greek Testament
32 .] And what say I ( is most probably indicative, not subjunctive: cf. ref.: and see Winer, 41. a. 3: Bernhardy, p. 396. The sense is the same: ‘What am I saying, going to say, more,’ is tantamount to ‘what shall I say more’) yet (more, any further)? for the time ( , , , c.: ; , , , , Thl. The latter is the more probable) will fail me ( would imply, if I undertook it , the hypothesis affecting the whole clause: the ind. future states the failure of the time as a positive certainty, the hypothesis now lying in the pres. part. . The phrase is a common one, and the construction regular: cf. Demosth. p. 324. 17, : Julian, Orat. i. p. 341 B, : Philo de Merc. Meretr. 3, vol. ii. p. 167, : and many other examples, Greek and Latin, in Wetst. and Bleek) narrating (if I narrate) concerning (so we have in Plato, Euthyd. p. 6 C, ) Gideon (it is almost impossible to determine satisfactorily the arrangement of the copula from the manuscript evidence: and if once we allow subjectivities to creep in, there is no end to the varieties which different men may find suitable. I have left the rec. text, which though against [64] [65] , has the great body of manuscripts with it. And thus standing, the names form two groups: 1. , , , 2. : the former, the Judges: the latter, the Prophets, David and Samuel at the head of them, the former as a king, the latter as a judge, being exceptional and transitional. The order is not chronological: Gideon, the first mentioned, is posterior in time to Barak, the second; Samson, the third, to Jephthah, the fourth; and David, the first of the second group, posterior to Samuel, the second. The reason for this may be the greater celebrity of Gideon as a champion of the faith than of Barak, and of Samson than of Jephthah: and in the second group, it is natural to put David, for his eminence, first, and besides, Samuel thus becomes the first in the rank of the Prophets properly so called, Act 3:24 . Delitzsch’s arrangement, which makes the first group, , the second, and the Prophets a third, suits indeed the strictly pressing of the in the two places, which is a trifling matter, but by placing Jephthah with David, and separating Samuel from the Prophets, breaks up the real and far more important classification. The is in fact no more than the simple copula in sense, but a little varied: and as De Wette has remarked, Gideon and Barak, David and Jephthah are not more nearly connected by it, than the other names by . On Gideon, see Judges 6-8) and Barak ( Jdg 4:5 Barak was not so strong in faith as he might have been, though he did believe, and go to the fight, and triumph: see Jdg 4:8-9 ) and Samson (Judges 13-16) and Jephthah ( Jdg 11:1 to Jdg 12:7 ) and David and Samuel and the prophets;
[64] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
[65] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
Heb 11:32-40 . Summary of the achievements of faith in the times subsequent to Joshua.
Fuente: The Expositors Greek Testament by Robertson
Heb 11:32 . At this point the writer sees that he cannot pursue the method he has been following and give in detail all the signal manifestations of faith, which are recorded in the annals of his people. , “what shall I further say?” deliberative subjunctive ( cf. Rom 1:15 , etc.) the writer questioning how he is to handle the numberless instances that rise before his mind. He cannot give them all, “for time will fail me if I recount in detail”. (Julian, Orat. , i. p. 341 B. ). is frequent, see many examples in Wetstein. Cf. Virgil, n. , vi. 121, quid Thesea magnum, quid memorem Alciden? “a favourite device for cutting short a long list” (Page). means to relate with particularity, see Luk 8:39 ; Luk 9:10 ; Act 12:17 ; Gen 29:13 . On Gideon see Judges 6-8; Barak chronologically earlier, chap. 4, 5; Samson, 13 16; Jephthah, who also preceded Samson, 11, 12. Samuel is considered as the first of the prophets as in Act 3:24 ; Act 13:20 . covers Heb 11:33-34 , although not every particular cited, while refers to all the verbs to end of 38. This expression supplants the persistent of Heb 11:3-31 , mainly for euphony. , “subdued kingdoms,” as is recorded of the Judges and David, who also , which seems to refer to their righteous rule, although the same expression is never used in the LXX except of personal righteousness (Psa 15:2 ) but of David it is thrice said that he was f1 , 2Sa 8:15 ; 1Ch 18:14 ; Jer 23:5 ; and of Samuel testimony is borne that he judged righteously, 1Sa 12:3 . , “obtained promises” not “ the promise” of Messianic salvation ( cf. Heb 11:39 ) but promises given on special occasions, cf. Jos 21:45 ; Jdg 7:7 ; Jdg 13:5 ; 1Ki 8:56 . , cf. Dan 6:22 , , also Jdg 14:5-6 ; 1Sa 17:34 ; 1Sa 23:20 . , probably the rescue of Shadrach, Meshach and Abednego was suggested by the allusion to Daniel. is explained by the words of Dan 3:22 , . , “escaped the edge of the sword” of which there are many instances recorded, as 1Sa 18:11 ; 1Ki 19:2 ; 1Ma 2:28 . “out of weakness became strong, waxed mighty in battle, routed the armies of aliens,” having in view, possibly, the deliverance recorded in Jdg 4 by Deborah, where (Heb 11:16 , etc.) is used of the army. Reference may also be made, as von Soden suggests, to the Maccabean deliverances. [ , Mal 3:3Mal 3:3 ; 1Ma 3:15 ; Mal 3:17Mal 3:17 , etc.; . Heb 2:7 .] On several occasions in Israel’s history the three clauses received abundant illustration.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Heb 11:32-38
32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36and others experienced mockings and scourgings, yes, also chains and imprisonment. 37They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated 38(men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground.
Heb 11:32 “Gideon” (cf. Judges 6-8)
“Barak” (cf. Judges 4-5)
“Jephthah” (cf. Judges 11-12)
“David” (cf. 1Sa 16:1)
“Samuel” (cf. 1Sa 1:20)
Heb 11:33 “Righteousness” See Special Topic at Heb 1:9.
“shut the mouths of lions” This could refer to Samson, David, Daniel, or an unknown event.
Heb 11:34 “quenched the power of fire” This reference to rescue from fire may refer specifically to Daniel 3 or to some other unknown historical event. There is even a possibility that this rescue is mentioned in 1Co 13:3. However, there is a Greek manuscript problem related to 1Co 13:3. The ancient Greek manuscripts P46, , A, and B have “that I should boast” (kauchsmai) or C, D, F, G, K, and L have “that I should be burned” (kauthsomai). The first has (1) the better manuscripts and (2) the term is used often by Paul.
“from weakness were made strong” (cf. 2Co 12:9)
Heb 11:35 “Women received back their dead by resurrection” Theologically speaking this is not resurrection, but resuscitation (cf. 1Ki 17:17-23; 2Ki 4:31-37). There has only been one resurrection that resulted in an eternal body, Jesus.
NASB, NKJV
NRSV”a better resurrection”
TEV, NJB”a better life”
The reference is the honor and victory of a martyr’s death. In the mystery of God’s plan and will for this fallen planet some are physically restored (i.e., “women received back their dead by resurrection”) and some are not. The first is great and wonderful, but the second is an even more powerful testimony of faith, faith to the end.
This may relate to spiritual rewards, but if it does the key is the heart of faith, not the circumstances of one’s death. Believers are called on to live boldly for their faith (in YHWH and Jesus). The victory is their faithfulness! YHWH is faithful to His promises; Jesus is faithful in His actions; believers must be faithful in their walk of faith. For “better” see full note at Heb 7:7.
Heb 11:36 “mockings and scourgings” This is possibly a reference to the Maccabean period (cf. 1Ma 1:62-64; 1Ma 7:34; 2Ma 6:18-20; 2Ma 7:1-42).
Heb 11:37 “They were stoned” Tradition says that Jeremiah was stoned in Egypt by the Jews. A priest (not the OT writer) named Zechariah is recorded as being stoned in 2Ch 24:20-21; Luk 11:51.
“sawn in two” Tradition (Ascension of Isa 5:1-14) says that Isaiah was put into a hollow log and sawed in two by Manasseh’s order.
“They were tempted” This seems a rather general statement amidst several very specific statements of persecution and torture. The ancient Papyrus manuscript P46 omits the phrase. Textual critics have conjectured that since the connected phrase “they were sawn in two” (epristhsan) is very similar to this phrase “they were tempted” (epeirasthan) that possibly a scribal addition occurred early in the textual traditions. There are many variations in the Greek manuscripts (order of the terms, tense of the terms). The United Bible Societies’ fourth edition Greek text omits the phrase.
“put to death with the sword” (i.e., 1Ki 19:10; 1Ki 19:14; Jer 2:30; Jer 26:23).
Heb 11:38 This describes the terrible history of the persecution of God’s followers. Why should the current readers be surprised at their persecutions?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
fail. Greek. epileipo. Only here.
to tell = in narrating. Greek. diegeomai. See Act 8:33. By Figure of speech Paraleipsis (App-6), the writer briefly alludes to many worthies, of whom time fails to speak in detail. Also Figure of speech Epitrochasmos, or Summarising. In the summary are four judges, two prophets, and a group in which all other prophets are included. Gedeon and Jephthae stand out together as higher examples of faith, Barak and Samson as associated with women, the former in his rise, the latter in his fall.
Fuente: Companion Bible Notes, Appendices and Graphics
32-40.] The Writer breaks off, feeling that such an illustration of faith by examples would be endless, and gathers up those many which remain in one,- , as Thdrt.
Fuente: The Greek Testament
Heb 11:32. And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
There are some names, in this chapter, which we should hardly have expected to see there, the characters mentioned having been so disfigured by serious faults, and flaws, and failings; but the distinguishing feature of faith was there in every instance, and especially in the case of Samson. Perhaps there was no more childlike faith, in any man, than there was in him; who but a man full of faith would have hurled himself upon a thousand men with no weapon in his hand but the jawbone of an ass? There was a wondrous confidence in God in that weak, strong man, which though it does not excuse his faults, yet nevertheless puts him in the ranks of the believers. Happy is the man or woman who believeth in God. There were multitudes of others, beside those whom the apostle named,
Heb 11:33. Who through faith subdued kingdoms, wrought righteousness,
Is that as great an exploit as subduing kingdoms? Yes, that it is; to have, by faith, preserved a holy character, in such a world of temptation as this, is a far grander achievement than to have conquered any number of kingdoms by force of arms.
Heb 11:33-34. Obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong,
Do you notice how, every now and then, there is the mention of a feat which seems altogether beyond you; but then there follows one, in which you can be a partaker with these heroes and heroines of faith? It may be that you have never quenched the violence of fire; yet, often enough, it has been true of you that, by faith, out of weakness you have been made strong. Others
Heb 11:34-35. Waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
What wondrous faith it was which sustained the saints under the awful tortures to which they were subjected! The story harrows ones heart even to read it; what must it have been actually to endure?
Heb 11:36-39. And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise:
These worthies lived before Christ came; but, since then, equally noble exploits have been performed by the heroes and heroines of faith. The Christian martyrs have shown the extremity of human endurance when they have been sustained by faith; and the head-roll of Christian heroes, since their Lord ascended to heaven, is longer and even brighter than that of the faithful ones who came before them in the earlier dispensation.
Heb 11:40. God having provided some better thing for us, that they without us should not be made perfect.
The new dispensation is necessary to complete the old, the New Testament is the complement of the Old Testament, and New Testament saints join hands with Old Testament elders. Let us all be worthy of our high pedigree; and may God grant that, if the saints of these latter days are to perfect the history of the Church of Christ, the end may not be less heroic than the beginning was! A true poem should gather force as it grows, and its waves of thought should roll in with greater power as it nears its climax; so should the mighty poem of faiths glorious history increase in depth and power as it gets nearer to its grand consummation, that God may be glorified yet more and more, through all his believing children. So may it be! Amen.
This exposition consisted of readings from Heb 11:1-13; and Heb 11:32-40.
Fuente: Spurgeon’s Verse Expositions of the Bible
Heb 11:32. , concerning) and a remarkable congeries,[71] first Subjects, then Predicates.-, …) The order of time is Barak, Gideon, Jephthah, Samson, Samuel, David, the prophets; and the reason of the change may be gathered from the note on the following verse. The Greek orthography is the same as in the LXX., , , for , as in .-, Samuel) The mention of the prophets is properly put after Samuel. David was also a prophet; but Samuel was a prophet, not a king.- , of the prophets) Elijah, Isaiah, etc. Other believers are also intended, who were in any way connected with the prophets.
[71] Congeries, when several words, signifying things differing in species, are brought together in one heap or accumulation. See Append, on Symperasma.-ED.
Fuente: Gnomon of the New Testament
Heb 11:32-38
OTHER GENERAL ILLUSTRATIONS DRAWN
FROM THE EXPLOITS, DELIVERANCES, AND
HEROIC ENDURANCE OF FAITHFUL MEN A
ND WOMEN UNDER THE OLD COVENANT
Heb 11:32-38
Heb 11:32 —And what shall I more say?-The Apostle perceiving at this point of the discussion that the time and space allotted to his subject would not admit of further details, proceeds now to give in a general way such a summary of matters as he thought would best serve to illustrate the power of faith, and so to strengthen and encourage his brethren.
Heb 11:32 —for the time would fail me-This form of expression is often used by classicial writers to denote simply that much that might be said on a given subject, has to be omitted for want of time.
Heb 11:32 —to tell of Gideon, and of Barak, etc.-Chronologically, these names would stand as follows: Barak, Gideon, Jephthah, Samson, Samuel, David, and the prophets. But our author seems to place Gideon before Barak, and Samson before Jephthah, on account of the more prominent position which they hold in sacred history, and Samuel is placed after David, most likely for the purpose of directly connecting him with the prophets.
Gideon, son of Joash, of the tribe of Manasseh, was the fifth Judge of Israel. He was surnamed Jerubbaal (i.e., Let Baal plead) on account of his opposition to Baal in breaking down his altar and cutting down his grove. Afterward when the Midianites, the Amalekites, and the children of the east country, were gathered together against Israel, the Spirit of the Lord came upon Gideon, and he blew a trumpet, and there were gathered unto them thirty-two thousand men. The number was, however, reduced to three hundred, and with these Gideon by faith routed the assembled hosts, and put to flight the armies of the aliens. See Jdg 6:11 to Jdg 8:32.
Barak was a leader of Israel, of the tribe of Naphtali. He became renowned for the great victory which he gained over the Ca- naanites. After the death of Ehud, the third Judge of the children of Israel, they did evil in the sight of the Lord, and he sold them into the hand of Jabin, king of Canaan, that lived at Hazor, the captain of whose host was Sisera, who dwelt in Harosheth of the Gentiles. And the children of Israel cried unto the Lord: for he had nine hundred chariots of iron; and for twenty years he mightily oppressed the children of Israel. (Jdg 4:2-3.) And Deborah the prophetess, who was then judging Israel, sent and called Barak, and said to him, Hath not the Lord God of Israel commanded, saying, Go and draw toward Mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun ? And I will draw unto thee, to the river Kishon, Sisera, the captain of Jabins army, with his chariots and his multitude, and I will deliver him into thine hand (verses 6, 7). Trusting in God, he accepted the call on condition that Deborah would accompany him; and with his ten thousand men he joined in battle the immense host of Sisera at the foot of Mount Tabor. His victory was complete. Harosheth of the Gentiles was taken; Sisera was murdered; and Jabin was ruined. See Jdg 4:1 to Jdg 5:31.
Samson was the thirteenth Judge of Israel, and lived as a Naz- irite from his birth. The first manifestation of his great prowess was in the slaughter of a young lion which he rent, as he would have rent a kid. After this, he smote the Philistines on several occasions with great slaughter; and finally, he destroyed himself and three thousand of them by overthrowing the temple of their god Dagon. See Jdg 13:1 to Jdg 16:31. In this last act of his eventful life, as well as in many other things, we cannot but regard Samson as a very great sinner. And care must, therefore, be taken not to press into the words of the Apostle a meaning which he never intended. It is not his purpose to commend all that was done by even the best and most illustrious of these men of faith. Abraham sinned, and so did Moses, although their example was far more elevated than that of Samson. But when the Spirit of the Lord came upon him, he performed some feats, in the exercise of faith, which are without a parallel in human history. Indeed, it is quite obvious that many of the exploits ascribed in Greek mythology to the renowned Hercules are drawn from the inspired memoirs of this illustrious descendant of Dan.
Jephthae, the son of Gilead by a concubine, was the ninth Judge of Israel. He was distinguished chiefly for his victories over the Ammonites and the Ephraimites. (Jdg 11:1 to Jdg 12:7.) Like Samson, he was far from being perfect. The extremely rash vow which he made unto the Lord previous to his engagement with the Ammonites, indicates a spirit of daring recklessness, which is far from being commendable. But even in this, he showed his faith in God, and his reliance on the strong arm of Jehovah for the victory. And the subsequent sacrifice of his only daughter, in compliance with his vow, shows also very clearly that he ascribed his success in the war to the God of Israel. It is his strong confidence in God, and this only, which our author so highly commends here to his discouraged and disheartened Hebrew brethren.
David, the well known son of Jesse, and second King of Israel, was always distinguished for his trust and confidence in God. This is shown in many of his beautiful lyric odes, as well as in the whole course of his public administration. Speaking of his trials and signal deliverances he says, In my distress, I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came into his ears. Then the Earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.-He bowed the heavens also, and came down, and darkness was under his feet. And he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind.- He sent from above, he took me; he drew me out of many waters. He delivered me from my strong enemy, and from them that hated me; for they were too strong for me. (Psa 18:6-7 Psa 18:9-10 Psa 18:16-17.)
Samuel was the fifteenth and last Judge of Israel. Even from his childhood he was distinguished for his piety; and all Israel from Dan to Beersheba knew that he was established to be a prophet of the Lord. (1Sa 3:20.) He stands, therefore, very properly in this list of heroes, at the head of the prophets: among whom are to be reckoned such faithful reformers as Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Daniel, and the other inspired writers of the Old Testament.
Heb 11:33 —Who through faith subdued kingdoms,-The Apostle does not mean that Gideon, Barak, Samson, Jephthah, David, Samuel, and each of the prophets severally subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, etc.; but only that they did all these things as a class of men distinguished for their faith in God. Some of them through faith subdued kingdoms; some wrought righteousness; some obtained promises; some stopped the mouths of lions; some quenched the violence of fire; some escaped the edge of the sword; some out of weakness were made strong; some waxed valiant in fight; and some put to flight the armies of the aliens. Gideon, for instance, subdued the Midianites (Judges 8); Barak, the Canaanites (Judges 4); Jephthah, the Ammonites (Judges 11) ; and David, the Philistines, Moabites, Syrians, Edomites, and Ammonites (2 Samuel 5, 8, 10, etc.).
Heb 11:33 —wrought righteousness,-This may denote all works of righteousness which are done in obedience to the known will of God; as Peter says, In every nation, he that feareth God and worketh righteousness, is accepted of him. (Act 10:35.) But it is probable that our author refers her4e more particularly to the public and official acts of rulers in the administration of justice. Thus, for instance, when Samuel challenged all the people of Israel to bear witness against him; if he had in his whole public administration, taken any mans ass; or if he had defrauded or oppressed anyone; or if he had received a bribe from any; they all answered with one accord and said, Thou hast not defrauded us, nor oppressed us; neither hast thou taken aught from any mans hand. (1Sa 12:5) So also it is testified of David, that he reigned over all Israel, and executed judgment and justice to all the people. (2Sa 8:15.)
Heb 11:33 –obtained promises,-This may mean (1) that they obtained verbal promises or assurances from God, as did Abraham before he left Ur of Chaldea (Chrysostom, Bengel, Bleek, Stuart, Bloomfield) ; or (2) it may mean that they obtained the blessings promised, as did the Israelites under Joshua, when they got possession of Canaan (Delitzsch, Alford, Moll). The latter view is most probable, as it harmonizes best with the use of the word rendered obtained (epitunkano), both in the Greek classics and in the New Testament. It occurs only in Rom 11:7; Heb 6:15; Jas 4:2; and in our text: in all of which it means the obtaining of the promised blessing. The Apostle does not mean, of course, that they obtained the promise of the Messiahs coming and reign; but only such subordinate promises as were often made to the Israelites. Isaiah, for instance, saw Jerusalem delivered from the invasion of Sennacherib; Daniel saw the end of the Babylonish captivity; and many others lived to see the erection of the second temple and the restoration of the Levitical services.
Heb 11:33 —stopped the mouths of lions,-Several instances illustrative of this clause are mentioned in the Old Testament; as in Jdg 14:6; 1Sa 17:34; 1Ch 11:22; and Dan 6:20. Of these, the case of Daniel is the most remarkable. For fidelity to his God, he was cast into the den of lions; but his faith saved him.
Heb 11:34 —quenched the violence of fire,-(dunamin) not merely the flame, but the power of fire. This is impressively illustrated by the case of Shadrach, Meshach, and Abednego. (Daniel 3.) And the same is, no doubt, true of other cases of persecution, under both the Old and the New Covenant. Rudelbach, for instance, relates of a martyr who was burned to death at Brussels, that when the flame rose up over his head, he cried out that he felt as if they were covering him with roses. His faith quenched the power of the fire, though it did not as in the case of Shadrach, Meshach, and Abednego, wholly arrest its effects.
Heb 11:34 —escaped the edge of the sword,-As did David (1Sa 18:1 1Sa 19:10 1Sa 19:12), and Elijah (1Ki 19:1-16), and Elisha (2Ki 6:14-23 2Ki 6:31-33), and Jeremiah (Jer 36:26). There is probably further reference here, as well as in each of the following clauses of this verse, to the heroic exploits of the Maccabaean period, when Mattathias and his seven sons, like Gideon, Samson, and David, became strong out of weakness, waxed valiant in battle, and put to flight the armies of the aliens. Judas Maccabaeus particularly distinguished himself by putting to flight, with comparatively small forces, the Syrian armies under Apollonius, Seron, Nicanor, Timo- theus, and Lysias; and so finally succeeded in throwing off the Syrian yoke, and re-establishing the worship of the true God in Jerusalem. That these Maccabaean victories were achieved by faith is obvious from the whole tenor of their history. Of the truth of this, the following words of the aged and venerable Mattathias will serve as an illustration, and at the same time furnish to the reader the keynote of the whole Maccabaean movement. When he was about to die (166 B.C.), worn out as he was with the fatigues of the first campaign, he called his sons together and said to them, Now, therefore, my sons, be zealous for the Law, and give your lives for the Covenant of your fathers. Call to mind what acts our fathers did in their time; so shall ye receive great honor and an everlasting name. Was not Abraham found faithful in temptation? and it was imputed to him for righteousness. Joseph in the time of his distress kept the commandment, and was made lord of Egypt. Phinehas, our father, in being zealous and fervent, obtained the covenant of an everlasting priesthood. Joshua, for fulfilling the word, was made a Judge in Israel. Caleb for bearing witness before the congregation, received the heritage of the land. David, for being merciful, obtained the throne of an everlasting kingdom. Elijah, for being zealous and fervent for the Law, was taken up into heaven. Hananiah, Azariah, and Mishael, by believing, were saved out of the flame. Daniel, for his innocency, was delivered from the mouth of the lions. And thus consider ye, that throughout all ages, none who put their trust in him [God] shall be overcome.-Wherefore, ye my sons, be valiant, and show yourselves men in behalf of the Law: for by it, ye shall obtain glory. (1Ma 2:50-64.)
Heb 11:35 —Women received their dead raised to life again:-There is, no doubt, special reference here to the case of the widow of Zarephath (1Ki 17:17-24); and to that of the Shunammite (2Ki 4:18-37). The son of the former was restored to life by Elijah; and the son of the latter by Elisha. But according to our author, this was effected in part through the faith of these women. Had it not been for their faith in God, the miracles would not have been wrought.
Heb 11:35 —and others were tortured, not accepting deliverance;-The word rendered tortured (etumpanistheson) means properly to stretch and torture upon the tympanum (tumpanon) ; an instrument of torture in the shape of a large drum or wheel, on which criminals were stretched in order to be beaten to death with sticks and rods. A case of this kind is recorded in 2Ma 6:19-29. During the persecutions of Antiochus Epiphanes, it was decreed among other things that the Jews should abandon their religion, and conform in all respects to the religious customs of the Syrians. Many apostatized from the faith, and many suffered martyrdom. Among these was one of the Jewish scribes, a man about ninety years of age, called Eliazar. He was put to death on the tympanum for refusing to eat swines flesh. But when he was ready to die with stripes, he groaned and said, It is manifest unto the Lord who hath the holy knowledge, that whereas I might have been delivered from death, I now endure sore pains in my body by being beaten: but in soul I am well content to suffer these things, because I fear him. Other instances of severe torture by flaying, roasting, etc., are given, in the next chapter. (2 Maccabees 7.) Here we have an account of the martyrdom of a woman and her seven sons, simply because they would not eat swines flesh, and conform to other heathen customs. They all chose death rather than life, on the conditions offered by Antiochus.
Heb 11:35 —that they might obtain a better resurrection:-Better than what? To this query several answers have been given. (1) It is alleged by many, that the contrast is between the final resurrection of the just, and the resurrection that is spoken of in the first clause of the verse. The sons of the widow of Zarephath and the Shunammite were raised from the dead to return again in a little while to the dust: but these faithful ones were expecting a resurrection to everlasting life (Chrysostom, Bengel, Schultz, Bohme, Bleek, Stuart, Ebrard, Delitzsch, Alford). (2) Others suppose that the contrast is between the final resurrection of the just and the deliverance from death which was offered to these faithful men and women, on condition that they would renounce their religion and worship the gods of the heathen. Like Isaac (verse 19), they were, so to speak, dead by the decree of their persecutors: but by apostatizing from the true religion, they might have obtained a deliverance similar, in some respects, to a resurrection. But in that event, they would have forfeited what they themselves esteemed a far greater boon than any deliverance from mere temporal death (Winer, Tholuck, Lunemann, Scott, Moll). And (3) others again think that the contrast is between the final resurrection of the just and that of the unjust. The former will be a resurrection to everlasting life; but the latter will be to everlasting condemnation (CEcumenius, Theophylact). The first hypothesis is supported by the weightiest authorities; but I am, nevertheless, constrained to think that the second view is most in harmony with the context and the special scope of the passage. For be it observed, that it is not our author who makes the comparison and expresses the given preference. Not at all. He merely states approvingly what, on due reflection, was the preference of the persons spoken of. They, it seems, after considering the whole matter, were unwilling to accept the proffered deliverance; because by their doing so, they knew they would forfeit what they themselves regarded as of infinitely more value than anything which their persecutors were able to offer.
This is impressively illustrated by the account which we have given of the martyrdom above referred to. When the second son, for instance, was about to expire, he said to Antiochus, Thou like a fury takest us out of this present life; but the King of the world will raise us up, who have died for his laws, unto everlasting life. In like manner the fourth son, addressing his last words to the king, said, It is good being put to death by men to look for hope from God to be raised up again by him. As for thee, thou shalt have no resurrection to life. (2Ma 7:9 2Ma 7:14.) It seems clear, therefore, that the martyrs themselves made an estimate of what was offered to them by God, on the one hand, and of what was offered to them by their persecutors, on the other; and that it is simply their preference for the former in comparison wilh the latter which our author here designs to express. These faithful men and women chose death rather than life under the circumstances.
Heb 11:36 —And others had trial of cruel mockings, etc.-A few instances of these sportive cruelties and scourgings, and also of bonds and imprisonments, are mentioned in the Old Testament. Mention is made, for example, of the mocking of Samson by the Philistines (Jdg 16:25) ; of the imprisonment of Micaiah by Ahab (1Ki 22:27) ; of Hananis imprisonment by Asa (2Ch 16:10) ; and of the mocking, beating, bonds, and imprisonment of Jeremiah by Pashur and others (Jer 20:2 Jer 20:7 Jer 32:2-3). But our author probably refers here more particularly to the persecutions and sufferings of the Jews at a later period: many instances of which occurred during the reign of the Persians, Greeks, Egyptians, and Syrians. Take, for example, the following incidents from the history of the martyrdoms previously mentioned: It came to pass also that seven brethren and their mother were taken and compelled by the king [Antiochus Epiphanes] against the law to taste swines flesh, and were tormented with scourges and whips. And when the first of the seven was mangled and tortured to death by the fiendish officers of Antiochus, they brought the second to make him a mocking-stock. And when they had pulled off the skin of his head with his hair, they asked him, Wilt thou eat [swines flesh] before thou be punished through every member of thy body ? But he answered in his own language and said, No. Wherefore he also received the next torment in order, as the former did.-After him, the third was made a mocking-stock, etc. (2Ma 7:1 2Ma 7:7-8 2Ma 7:10.) These and other like statements made in the first and second books of Maccabees, are, no doubt, in the main correct. These writings are not inspired, as are the canonical books of the Old and New Testament; but they are as reliable as any other uninspired works of like antiquity.
Heb 11:37 —They were stoned,-This was a common mode of capital punishment among the Jews, and hence it is quite probable that many of the ancient martyrs suffered death in this way. See Mat 11:12 Mat 23:37; Luk 13:34. Thus, for example, Zechariah the son of Jehoiada, was put to death by Joash, king of Judah (2Ch 24:20-22), and thus also it is reported that Jeremiah was put to death by the Jews, at Daphne, in Egypt.
Heb 11:37 —they were sawn asunder,-So, according to the Talmud, was Isaiah put to death by Manasseh, king of Judah. The account that is given by the Jews of this barbarious act is most likely correct; it was so regarded by Justin Martyr, Tertullian, Origen, and other Christian Fathers. Josephus, speaking of Manasseh, says, He barbarously slew all the righteous men that were among the Hebrews, nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood. (Ant. 10,
3, 1.)
Heb 11:37 —they were tempted,-This clause has given much trouble to the critics. It is difficult, says Ebrard, to see what this jejune and general expression can have to do in this connection, and as sure as some word must have stood in this place, so sure it is that this (epeirasthesan) cannot have been the word. So, also, Alford: It is certainly surprising, he says, to meet with so mild a word in the midst of torments and ways of dreadful death. And hence it is conjectured (1) that this word (epeirasthesan) is an interpolation, and that it should be omitted as in the P. Syriac version. (2) It is alleged that it has been inadvertently substituted for some other word indicating death by fire (as epurastheson), or some other mode of torture. But the word in our text is well supported by external evidence, and after all it is not so inconsistent with the context as many of the critics seem to imagine. For as Prof. Stuart remarks, Not only life, but wealth and honor were frequently proffered in the midst of torture most agonizing to the human frame, in order to tempt the martyrs to forsake their religion. Such a temptation as this is by no means to be reckoned among the lighter trials of good men. The temptations of Christ, both in the wilderness and Gethsemane (Mat 4:1-11; Luk 22:40-46) seem to have given him very intense sufferings.
Heb 11:37 —were slain with the sword:-The prophet Urijah was brought out of Egypt to king Jehoiakim who slew him with the sword” (Jer 26:23), and in the reign of Ahab, king of Israel, putting to death with the sword seems to have been a common mode of punishment. Thus Elijah, in one of his complaints to God says, The children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword, and they seek my life to take it away.” (1Ki 19:10.)
Heb 11:37 —they wandered about in sheepskins, etc.-Driven away from their homes, like Elijah the Tishbite (1Ki 17:3-9 1Ki 19:3-14), like him they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.” It was the custom of the prophets to wear rough, hairy garments (Zec 13:4) ; and so in 2Ki 1:8, Elijah is described as a hairy man,” most likely from the shaggy appearance of his dress, for in the Septuagint (1Ki 19:13 1Ki 19:19; 2Ki 2:8 2Ki 2:13-14) his mantle is called a rnelote; which means (1) a sheepskin, and (2) a garment made of any rough woolly skin. Elijah may therefore be regarded as a fit type of this class of men, who from the time that they entered on their public ministry were subject to perpetual want, oppression, and persecution.
Heb 11:38 —Of whom the world was not worthy:-This seems to be a sort of proverbial expression, and it is evidently thrown in here parenthetically to denote (1) the eminent holiness of these good men; and (2) the great wickedness of most of their contemporaries. Their mode of life showed very plainly that though in the world they were not of it.
Heb 11:38 —they wandered in deserts, etc.-The reference here seems to be general, and includes no doubt those who for consciences sake suffered from the heathen, as well as from their own countrymen. Indeed, this closing remark is peculiarly applicable to the Macca- baean period, when the mountains and caves of Judea were filled with pious sufferers. For then the Syrians under Antiochus drove the Israelites into secret places, even wheresoever they could flee for succor.” (1Ma 1:53.) And when Apollonious entered Jerusalem with an army of twenty-two thousand, and commenced butchering the inhabitants on the Sabbath Day, Judas Maccabaeus with nine others, or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually, lest they should be partakers of the pollution. (2Ma 5:27.)
Commentary on Heb 11:32-38 by Donald E. Boatman
Heb 11:32 –time will fail me if I tell of Gideon
Here the author names a number of people drawn from the exploits, deliverances, and heroic endurance of faithful men and women.
Gideon stands chronologically after Barak. Gideon was the son of Joash of the tribe of Manasseh, and was the fifth judge of Israel. Two things perhaps make him worthy of being named here.
a. His fight against Baal.
b. He used only 300 men out of an army of 32,000 men. Jdg 6:11 to Jdg 8:32.
Heb 11:32 –Barak
He was a leader of Israel of the tribe of Naphtali. The Israelites were oppressed by Jabin, king of Canaan, and Sisera, the captain of the host. The enemy had 900 chariots, and for twenty years oppressed Israel. Jdg 4:23. Deborah, the prophetess, called Barak and gave him a plan for victory. Heb 4:6-7. With Deborah and 10,000 men he led Israel to a complete victory, Jdg 4:1 to Jdg 5:31.
Heb 11:32 –Samson
Samson, in the scripture, appears after Jephthah. Zwemer in his book, Sons of Adam, says that his career is put into the record anonymously, for who but Samson did these things in Heb 11:33-34?
a. Moses was the brain, learned in the wisdom of Egypt; Samson was a man of brawn, up to all the tricks and sports of a giant.
b. Moses life is a long epic; Samsons, a brief tragedy.
c. Moses was the man of God; Samson, the man of the people. The above offers the contrast between Moses and Samson. These feats of muscular power are of course the chief things about him.
Heb 11:32 –Jephthah
He was the son of Gilead by a concubine, and. became the ninth judge of Israel, His victories over the Ammonites and the Ephraimites, Jdg 11:1 to Jdg 12:7, with faith in God, ranks him a name among the faithful. He made a hasty foolish vow, and the finest victory was marred by the cruel death of his own daughter.
a. In all the faithful ones, we find imperfection, yet they attained much by faith.
b. Perhaps we should see that faults should not break us down or dishearten us. We must go on in the race of our calling.
Heb 11:32 –David
Calvin says: Under Davids name he included all the pious kings. He was the second king of Israel, and is known for his faith in God.
a. This is established by the Psalms that express it. Cf. Psa 18:6-17.
b. It is shown in his many victories for the Lord, one of which was his slaying of Goliath.
Heb 11:32 –Samuel and the prophets
Samuel is placed after David, most likely in order to connect him with the prophets, says Milligan. The prophets are to be greatly admired, for they had to preach in such wicked and wayward days.
a. Their patience was sorely tried, but their faithful messages are recorded for the ages.
b. They are lessons in faith and faithfulness for us today.
Heb 11:33 –who through faith subdued kingdoms
Some of them did some of the things that are named here.
a. David is probably chief here, but definitely Joshuas work should be noted as he led in the conquest.
b. Asa, Jehoshaphat, Hezekiah, and Josiah are others who could be named. This work is similiar to Heb 11:34-turned to flight armies of aliens.
Heb 11:33 –wrought righteousness
This work was the main concern of the prophets who cried out against sin and for the establishment of justice. The work of Elijah and Elisha stands out. King Josiahs work, 2Ki 22:1 to 2Ki 23:30, is an outstanding work among the kings. Compare David, 2Sa 8:15. Samuels work as a judge is outstanding in the field of righteousness. See 1Sa 12:4.
Heb 11:33 –obtained promises
The one great promise of the Messiah they did not obtain, but some promises were fulfilled in their lives.
a. Joshua and Caleb obtained the promised land after 40 years. Jos 14:6-14.
b. Isaiah saw Jerusalem delivered from the invasion of Sennacherib.
c. Daniel saw the end of the Babylonian captivity.
d. Nehemiah lived to see the wall of Jerusalem rebuilt.
e. Abraham received the promised son.
f. David was promised the kingdom, and received it.
Some feel that it only means verbal promises, but this is far less meaningful.
Heb 11:33 –stopped the months of lions
Several people accomplished this.
a. Daniel is the greatest example. Dan 6:22 : -saying, My God hath shut the lions mouth.
b. David had victory over the lion and the bear. 1Sa 17:34.
c. Samson, Jdg 14:6, on the road to Timnah.
d. Davids mighty man Benaiah: 1Ch 11:22, -slew a lion in the midst of a pit in time of snow.
The examples are given to show the importance and power of faith.
Heb 11:34 –quenched the power of fire
This indicates that the flames were not stopped, but their power and violence were taken away.
a. The great example is that of the three Hebrews recorded in Daniel 3.
1. The fiery furnace was likely the new type of place of sacrifices designed by Nebuchadnezzar.
2. He desired a place where the work of priests could be observed, according to the archeologists.
b. No other persons are suggested from the Bible, but of course many martyrs experienced the flames.
Rudelback tells of a martyr at Brussels who said that the flames felt like roses as they covered him.
Heb 11:34 –escaped the edge of the sword
Many are such instances as this one.
a. David escaped the sword many times, from the hand of King Saul, as well as Goliath. Cf. 1Sa 18:11; 1Sa 19:10-12.
b. Elijah did, 1Ki 19:1-6.
c. Elisha is included. 2Ki 6:14-23; 2Ki 6:31-33.
d. Jeremiah, Jer 36:26. Compare Jeremiah 39.
Milligan likes to include the Maccabean movement, which is a thrilling history.
Heb 11:34 –from weakness were made strong
This power may be seen in several ways.
a. Sarah had power to conceive. Heb 11:11.
b. Gideon trembled when he was called.
c. Jeremiah said he was like a child. He couldnt speak, but he was made to speak.
d. Isaiah said, Woe is me.
Remember how the enemies talked about Nehemiahs effort to rebuild the walls, saying, Feeble Jews.
Heb 11:34 –waved mighty in war, turned to flight armies of aliens
The history of Gods people is a mighty war epic.
a. Gideon with 300 men conquered the hosts of Midian.
b. Abraham with 318 men rescued Lot.
c. Joshua had many victories.
1. Defeated Amalek. Exodus 17.
2. Defeated the Amorites in a long day. Jos 10:12-13. Aliens probably refers to all who opposed the government of Israel.
Heb 11:35 –women received their dead by a resurrection
The widow of Zarephath, 1Ki 17:21. Elijah dwelt there, and Elijah raised up her dead son.
2Ki 4:34. The Shumanite womans son raised by Elisha.
Heb 11:35 –and others were tortured
This also may be translated, beaten to death. Torture is not always done by heathens, but has been done in the name of God.
Heb 11:35 –not accepting their deliverance
Deliverance may be also translated redemption. This may refer to a mother and her seven sons mentioned in 2Ma 7:1. (In the Apocrypha)
a. They would not submit to eating swines flesh and other heathen customs.
b. Few more heroic stories appear than that of the Maccabeans.
Elizar, a Jewish scribe, was also killed.
a. He died on the typamum, a large wheel on which they were stretched in order to beat them to death with clubs.
b. Such cruelty could not persuade him to be delivered.
Polycarp-(80 and 6 years) would be an example but not included here, since his death came after Hebrews was written.
Heb 11:35 –that they might obtain a better resurrection
Torture seemed a small thing when they were seeking a resurrection that God could give, When men have a faith, hope, and a love for God, man cannot touch it.
a. Riches, popularity, etc., can be taken, but not our hope.
b. Faith gives strength to endure and the spirit to rejoice in it.
Heb 11:36 –others had trials of mockings
Instances of mocking are recorded in the Old Testament.
a. Philistines mocked Samson. Jdg 16:25.
b. Ahab imprisoned Micaiah. 1Ki 22:27.
c. Jeremiah was cruelly treated and mocked by Pashar and others, Jer 22:2-7; Jer 33:2-3.
d. Isaac was mocked by Ishmael.
e. Elisha was mocked by the children.
Mocking is severe in that it makes one angry and causes him to lose self-control.
Heb 11:36 –scourgings, yea moreover of bonds and imprisonments
Scourging in the synagogue was common.
Several instances of imprisonments are mentioned.
a. Joseph was cast into prison.
b. Jeremiah was lowered into a dungeon of mire. Jer 37:16; Jer 38:6. Bonds refers to being bound in fetters and shackles. This was a common experience for the apostles.
Heb 11:37 –they were stoned
An example is Zechariah.
a. He was the son of Jehoiada.
b. Joash, king of Judah, had him stoned. 2Ch 24:20-22. Stephen, the first New Testament martyr, experienced this.
Heb 11:37 –they were sawn asunder
The Talmud says that this happened to Isaiah by the order of Manasseh, king of Judah. An Apocryphal book, The Ascension of Isaiah, (Heb 5:11) gives this tradition about Isaiah.
Heb 11:37 –they were tempted
This probably refers to the offers of life, wealth, honor, etc., that the faithful received in exchange for their faith. Temptations like Jesus faced are no doubt meant.
Heb 11:37 –they were slain with the sword
a. Elijah made this charge in a complaint to God. 1Ki 19:10.
b. Jehoiakim slew the prophet Uriah. Jer 26:23.
c. Ahabs reign was characterized by slaughter.
d. Herod slew James with the sword. Acts 12.
Heb 11:37 –they went about in sheepskins, in goatskins being destitute, afflicted, ill treated
This was a type of garment worn by the prophets.
a. See Elisha and Elijah, 2Ki 2:8-13; 1Ki 17:3-9; 1Ki 19:3-14.
b. Elijah is called a hairy man in 2Ki 1:8, most likely because of his garb.
False prophets wore these clothes in order to deceive. Zec 13:4.
Heb 11:38 –of whom the world was not worthy
Such cruel men as persecuted these prophets and martyrs did not deserve such good examples of faithful men. You do not hear men like Paul, a saint, ever saying that he was too good for the world.
Heb 11:38 –wandering in deserts and mountains and caves and holes of the earth
These places were places of refuge for persecuted men and women.
Gods great outdoors is a safer place for man than in the presence of the unbeliever.
Study Questions
2316. Why is Gideon listed in the roll of faithful ones?
2317. What was Gideons responsibility?
2318. Was it customary for a judge of Israel to be also a warrior?
2319. How does Barak fit into the listing of Hebrews? When did he live?
2320. What single event may have earned him this place?
2321. What woman helped him? What was her duty?
2322. How did Samson earn his place?
2323. Could he be the one the author had in mind for a portion of Heb 11:33?
2324. Compare Moses and Samson in length of service.
2325. Tell of the work of Jephthah.
2326. What race or tribe troubled Israel in his day?
2327. Was he without criticism?
2328. Was his background good?
2329. Were any kings named among the faithful?
2330. Why was David singled out?
2331. Is there any single accomplishment that would gain him recognition in Hebrews?
2332. Were his victories numerous ones?
2333. Have these men been named in chronological order?
2334. Who was first, Samuel or David?
2335. What was Samuel?
2336. What Was so discouraging about a prophets work?
2337. Name some men who might be included in the expression, subdued kingdoms.
2338. What class of men is most likely included?
2339. Were any kingdoms subdued by prophetic preaching?
2340. Who among the Hebrews that subdued many kingdoms is not mentioned?
2341. Could Joshua be considered a man of faith?
2342. What group wrought righteousness?
2343. Were the prophets the only ones?
2344. Name some outstanding prophets.
2345. Name some outstanding kings.
2346. What judge was successful in reforms?
2347. What promises were obtained by Joshua, Isaiah, Daniel, Nehemiah, Abraham, David, etc.?
2348. What great promise did they miss?
2349. Name some who stopped the mouths of lions.
2350. How does Benaiah resemble David?
2351. Were flames quenched, or was it their power that was quenched?
2352. These men could not be considered Gods firemen, could they?
2353. Who may be referred to here? Were there many?
2354. Could the author have in mind any New Testament martyrs?
2355. Name some who escaped the sword.
2356. Did David escape many times?
2357. What prophets were in danger of the sword?
2358. What is meant by made strong?
2359. Was it always physical strength?
2360. Have great men of God felt weak on occasion?
2361. Did Nehemiah, rebuilding walls, look feeble?
2362. Could Samson be included in this?
2363. Discuss the idea, waxed mighty in war.
2364. Did they always depend upon a mighty army?
2365. How many did various warriors use?
2366. Tell of one great battle where the time element was involved.
2367 What is meant by aliens?
2368. What Old Testament women received their dead alive?
2369. Did Jesus raise the dead for any women?
2370. Could the resurrection of dead saints that accompanied Jesus death be included?
2371. What methods of torture have been used?
2372. Name some instances.
2373. Has cruelty been used only by heathen?
2374. What is meant by, not accepting their deliverance?
2375. Which is easier, to die in battle or to suffer for righteousness?
2376. What period of history do the commentators think may have been included here?
2377. Could Moses be included?
2378. Could the three Hebrew children be included?
2379. What was the deliverance they could have accepted?
2380. Why was it rejected?
2381. How did faith help?
2382. Name some mockers and some mocked ones.
2383. Was it always heathenism against Gods men?
2384. Was it ever brother mocking brother?
2385. How is mocking a hard trial?
2386. What is scourging?
2387. What are bonds?
2388. Name some Old Testament imprisonments.
2389. Was imprisonment a common experience for the apostles?
2390. Do we have an example of one being stoned?
2391. Was it a common practice?
2392. Who was subject to stoning?
2393. Do we know of anyone being sawn asunder?
2394. How do we know Isaiah suffered this kind of death?
2395. What all may be included in the word tempted?
2396. Name some men who experienced these.
2397. Name some who were slain with the sword.
2398. Who was Jehoiakim?
2399. Who was Uriah?
2400. Is dying a common way to escape duty?
2401. Who may have gone about in sheepskins, etc.?
2402. Was this a characteristic garb?
2403. Did others ever wear them? Cf. Zec 13:4.
2404. What is meant by, of whom the world was not worthy?
Fuente: Old and New Testaments Restoration Commentary
In this verse, and unto the end of Heb 11:38, he sums up the remaining testimonies which he might further have insisted on in particular; with intimation that there were yet more of the like kind upon record, which he would not so much as name. But he changeth the method which he had hitherto observed. For he doth not single out his witnesses, and ascribe unto each of them distinctly that wherein the exercise of their faith did appear; but he proposeth two things to confirm in general:
1. That faith will do and effect great things of all sorts, when we are called unto them.
2. That it will also enable us to suffer the greatest, the hardest, and most terrible things, which our nature can be exposed unto. And with the instances of this latter sort he closeth his discourse, because they were most peculiarly accommodated to strengthen his especial design: this was, to animate and encourage the Hebrews unto suffering for the gospel; giving them assurance by these examples that faith would carry them victoriously through them all.
Now, whereas he handles these things distinctly, in the proof of the first, or the great things faith will do, first he names the persons in whom it did so of old, and then adds the things which they did; not distributing them particularly to each one by whom they were done, but leaving that to be gathered out of the sacred story. It was sufficient unto his purpose that they were all to be found amongst them, some performed by some of them, and some by others. And as unto the second, or the great things which faith will enable believers to undergo and suffer, which he enters upon Heb 11:35, he names the things that were suffered, but not the persons that suffered them; because, as I suppose, their names were not recorded in the Scripture, though the things themselves were notoriously known in the church.
And as unto the first we may observe two things:
1. That in the naming of them, Gideon, Barak, Samson, Jephthah, David, and Samuel, he doth not observe the order of time wherein they lived; for Barak was before Gideon, and Jephthah before Samson, and Samuel before David. 2. He doth not reckon up the things they (lid in the same order wherein he had named the persons; so as that the first thing mentioned should be ascribed unto him that was first named, and so on in order. But he useth his liberty in setting down both the names of the persons and the things ascribed unto them, an exact order and distribution of them no way belonging unto his purpose. Yea, the proposing of the persons with their names at once, and then amassing together the great and mighty fruits of their faith, gives a persuasive efficacy unto the example. Again it must be remarked, that although in the first part he reckoneth up the names of many of them who wrought these works of faith, yet he intimates that there were more of them; and therefore the things which he mentioneth cannot all of them absolutely be accommodated and applied unto the persons named, but some of them were wrought by others whose names he doth not express.
Having given this account of the scope and argument of the apostle, I shall be very brief in the exposition of the particulars.
Heb 11:32. ; , , , , > , .
. Syr., I have but a little time, or, there is but a little time for me that I should report: which is another sense of the words than that in the original, although to the same purpose, it being an excuse of his furore brevity, which is not the direct meaning of the phrase. The time would fail me, is a usual expression with respect unto that wherein we are ready and abound, but repress it for present reasons.
. Syr., ; and of the rest of the prophets; which is naturally to be supplied, seeing David and Samuel, the persons last named, were prophets also.
Heb 11:32. And what shall I more say? [what do I say more?] for the time would fail me to tell [declaring, expounding] of Gideon, and [of] Barak, and [of] Samson, and [of] Jephthah; [of] David also, and Samuel, and [of the rest of] the prophets.
The manner of expression used by the apostle is suited unto his transition from insisting on particular instances, when he might have added many more had it been convenient, unto a general summary of what remained of the same kind.
1. He puts a stay unto his own procedure by an interrogation: And what shall I more say? or, Why do I further so speak? And two things are intimated in this expression:
(1.) That he had already sufficiently attested the truth by the examples before insisted on, so as that it needed no further confirmation. Yet,
(2.) That, if need were, he had in readiness many more examples of the same kind. And,
Obs. 1. It is requisite prudence, in the confirmation of important truths, as to give them a full proof and demonstration, so not to multiply arguments and testimonies beyond what is necessary, which serves only to divert the mind from attending unto the truth itself to be confirmed.
2. He gives a reason of the resolution intimated in the preceding interrogation, such as introduceth that new way of procedure which he now designed by a compendium of the faith of others also, whom he judged necessary to mention: For the time would fail me; that is,it would be a work of that length, as would not be contained within the bounds which I have assigned unto this epistle; a usual proverbial speech on the like occasions:
Ante diem clauso componet vesper Olympo.
3. By a refusal of treating distinctly and separately of the persons he names, The time would fail me treating of them;that is, if I should so declare their faith and the fruits of it in particular as I have done those beforegoing, he doth so name them as to bring them in as witnesses in this cause.
As unto the persons whose example he produceth in general, we must inquire into two things:
1. How it doth appear that they did the things in and by faith which are ascribed unto them.
2. How their faith and its efficacy can be an encouragement unto us, who are not called unto any such works and actions as they were engaged in
1. In answer unto the first inquiry, the things ensuing are to be considered:
(1.) They all, or most of them, had especial calls from God for and unto the works which they wrought. So had Gideon by an angel, Judges 6. Barak by the prophecy of Deborah, Judges 4; Samson by the direction of an angel unto his parents, Judges 13. So was it also, as is known, with Samuel and David; they had their calls immediately from God. And as for Jephthah, he was at first called and chosen by the people unto his office and work, Jdg 11:11; which God approved of, in giving him his Spirit in an extraordinary manner, verse 29. Herein lay the foundation of their acting what they did in faith: 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, the deliverance of the church from trouble and oppression. This in general was the work of them all; for here is respect had unto all the principal deliverances of the people recorded in the Book of Judges. This work, therefore, they might with confidence, and they did, commit to God by prayer. And herein their faith wrought effectually. Yea, as unto themselves, it is with especial regard hereunto that they are said to do any thing by faith, namely, because by the prayer of faith they prevailed in what they undertook.
(3.) There was a promise annexed unto their works, when undertaken according to the mind of God; yea, many promises unto this purpose were left on record for their encouragement, Deu 32:30, etc. This promise they rested on by faith in all their undertakings. And thereon what they did effect is rightly ascribed thereunto.
(4.) Some of them, as Gideon, Barak, and David, had particular promises of success in what they were called unto. And although at first they might be slow in the believing of them, as Gideon was, who insisted on multiplied miraculous signs for the confirmation of his faith; or might be shaken in their minds as unto their accomplishment, through the dangers and difficulties which they had to conflict withal, as David was, when he said that all men were liars, and that he should one day fall by the hand of Saul; yet in the issue their faith was victorious, and they obtained the promises, as it is in the next verse. On these grounds they wrought all their great works in faith, whereby they engaged the presence of God with them and his assistance of them; and are therefore a meet example to be proposed for our encouragement.
2. But whereas the things which they performed, for the most part, were heroic actions of valor, courage, and strength, in war and battle, such as Christians, as Christians, are not called unto, what can we gather, from what they were and did, as unto those things and duties which our faith is called unto, that are quite of another nature? But there are sundry things in their example that tend unto our encouragement; as,
(1.) Whatever their faith was exercised in, yet they were men subject to like passions and infirmities with ourselves. This consideration the apostle James makes use of to stir us up unto prayer, by the example of Elias, whose prayers had a miraculous effect, Heb 11:16-18. Having assured us that effectual fervent prayer availeth much, he confirms it with the example of the prayer of Elias, who by his prayer shut and opened heaven as to rain. And whereas it might be objected, that we are neither like Elias, nor are our prayers like his, he prevents it, by affirming that he was a man subject unto like passions as we are. It was not on the account of his person, or the merit of the works which he performed, that his prayer had such success, but of the grace of God in blessing his own institution. And if we apply ourselves unto the same duty, as unto the things that we are called unto, we shall have the same success by the same grace that he had. And so is it with respect unto the faith of these worthies. Its success depended on Gods ordinance and grace; for they were men subject to the like passions as we are.
(2.) The faith whereby they wrought these great things, was the same, of the same nature and kind, with that which is in every true believer. Wherefore, as it was effectual in them as unto those things and duties whereunto they were called, it will be so in us also, as unto all that we are or may be called unto.
(3.) Whereas their faith was exercised in conflicting with and conquering the enemies of the church, we also are engaged in a warfare wherein we have no less powerful adversaries to contend withal than they had, though of another kind. To destroy the kingdom of Satan in us, to demolish all his strongholds, to overcome the world in all its attempts on our eternal safety, will appear one day not to be inferior unto the conquest of kingdoms, and the overthrow of armies. See Eph 6:10-12, etc.
(4.) Most of the persons mentioned did themselves fall into such sins and miscarriages, as to manifest that they stood in need of pardoning grace and mercy as well as we; and that therefore our faith may be effectual, on the account thereof, as well as theirs. Gideons making of the ephod out of the spoils of the Midianites cannot be excused, and is condemned by the Holy Ghost, Jdg 8:27. Jephthahs rash vow, and, as is supposed, more rash accomplishment of it, enrolls him among sinners, Judges 11. Samsons taking a wife of the Philistines, then keeping company with a harlot, were sins of a high provocation; not to mention the killing of himself at the close of all, for which he seems to have had a divine warranty. And it is known what great sins David himself fell into. And we may learn hence,
Obs. 2. That it is not the dignity of the person that gives efficacy unto faith, but it is faith that makes the person accepted.
Obs. 3. 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 thereunto.
Obs. 4. 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 30.
That which we are taught in the whole is, that
Obs. 5. There is nothing so great or 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, and the exercise of faith in all things, when we are called thereunto. The truth is, the first call of men to believe, is when they are under the greatest sense of sin; and some of them, it may be, of sins great and heinous, as it was with them who were accessory to the murder of Christ himself, Acts 2 : and our call is, to believe things more great and excellent than the conquest of earthly kingdoms.
Fuente: An Exposition of the Epistle to the Hebrews
The Noble Army of Martyrs
Heb 11:32-40
Strong faith is consistent with very different views of religious truth. The conception that Abel, Enoch or Noah had of so-called Christian truth was very slight; but the faith with which they grasped the scanty truth revealed to them was mighty, soul-transforming and world-moving.
Walk through this long corridor of statuary. These persons were of every age and temperament; shepherds, statesmen, prime ministers, psalmists, poets, border chieftains, prophets, women martyrs-but they are all trophies of faith. The variety is extraordinary, but the unity is undeniable. The beads are many, but there is one golden thread uniting them all. Their circumstances and trials were widely different, but in all the talisman of victory was faiths watchword-God is able. There is no kind of need, trial, persecution, experience, for which faith is not the sufficient answer. It is the master key for every lock of difficulty. Fit your case into one of the clauses and what once was, shall be again.
Fuente: F.B. Meyer’s Through the Bible Commentary
The Spirit Of The Lord Came Upon Gideon
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets.” Heb 11:32
A Sign Sought
Many pointed to the fact that Gideon asked for a sign from the Lord (Jdg 6:17-23) as an indication of the weakness of his faith. But there is no indication that Gideons request was a sign of weakness. Having found grace in the eyes of the Lord, he asked for a sign, not because he doubted, but because he believed! Not to prove the truth of Gods word, but because he would prove the truth of his grace in the acceptance of his offerings he would bring to God (Heb 11:17-18). The proof of this is in the fact that God did what he asked, accepted the sacrifice he offered, and blessed him.
Idols Destroyed
Gideon showed his devotion to and faith in the Lord God by tearing down the altar of Baal his father had built (Jdg 6:25-26). Like his father Abraham, Gideon believed God and obeyed his command. This act of devotion and faith may not appear so great in the eyes of those unfamiliar with the culture in which he lived, but his deed was a display of tremendous valor for God. What Gideon did that night he did at the hazard of his life (Jdg 6:30-33).
Enraged at the overthrow of the altar of their god, the Midianites gathered their forces together and with their allies came up against Israel for war. When we dare invade Satans territory, when the church of Christ marches over the gates of hell, we must expect his fury. Gideon tore down his fathers altar and destroyed his fathers gods with the full awareness that he would incur the wrath of both his father and the Midianites. He did it for the glory of God and the good of his people.
Then, “the Spirit of the Lord came upon Gideon” (Jdg 6:34). That supplies the key to all that follows. That which Gideon accomplished, he accomplished not by his own might and power, but by the Spirit and power of God. So it is with us. We cannot overcome Satan, or even resist his temptations in our own strength. We cannot grow in grace and faith and love, or even continue in the grace of God by will. We can do all things through Christ who strengthens us. But we can do nothing of ourselves. It is only as we are strengthened with might by his Spirit in the inner man that we are prepared for the battles that lie before us.
Gideons Infirmity
Gideons infirmity was that he imagined he needed a large army to defeat the Midianites and deliver Israel (Jdg 6:36-40). Little by little he was taught of God and learned that God is not dependent upon numbers. His work is never accomplished by the arm of the flesh. Gideon repeatedly spread the fleece, seeking signs to confirm Gods word to him (Jdg 6:36-40). And the very strongest believer is very much like him. We learn to walk by faith and not by sight only gradually, by degrees. Yet the Lord our God is patient and long-suffering toward his own. He bears with our infirmities and puts up with our weaknesses, ever remembering that we are dust (Psa 103:8-14).
The Lord graciously granted Gideon the signs requested. He corrected his notion that a large army was needed. He took only a small fragment; and they were the ones who were scared to death!The Lord God declared, “by the three hundred men that lapped will I save you” (Jdg 7:7).
Then, when Gideon believed the Lord and obeyed his Word. God said, “Arise get thee down unto the host, for I have delivered it into thine hand” (Jdg 7:9). And he did! Thus the Lord used and worked mightily by one who was poor and little in his own eyes (Jdg 6:15), a man who “did as the Lord had said unto him” (Jdg 6:27). Who knows, maybe he will do the same with you. Maybe he will do the same with me. May God be pleased to show us his will, make us know our own utter weakness and inability before him, and make us find our strength in his all-sufficient grace in Christ.
Fuente: Discovering Christ In Selected Books of the Bible
what shall: Rom 3:5, Rom 4:1, Rom 6:1, Rom 7:7
the time: Joh 21:25
Gedeon: Jdg 6:1 – Jdg 8:35, Gideon, 1Sa 12:11, Jerubbaal
Barak: Jdg 4:1 – Jdg 5:31
Samson: Jdg 13:1 – Jdg 16:31
Jephthae: Jdg 11:1 – Jdg 12:7, Jephthah
David: 1Sa 16:1, 1Sa 16:13, 1Sa 17:1 – 1Sa 18:30, Act 2:29-31, Act 13:22-36
Samuel: 1Sa 1:20, 1Sa 2:11, 1Sa 2:18, 1Sa 3:1 – 1Sa 12:25, 1Sa 28:3-25, Psa 99:6, Jer 15:1, Act 3:24, Act 13:20
the prophets: Mat 5:12, Luk 13:28, Luk 16:31, Act 10:43, Jam 5:10, 1Pe 1:10-12, 2Pe 1:21, 2Pe 3:2
Reciprocal: Jdg 4:6 – Barak Jdg 4:15 – General Jdg 6:11 – Gideon Jdg 6:14 – Go in Jdg 13:24 – Samson Jdg 15:18 – and fall Jdg 16:28 – called 2Sa 17:8 – mighty men 1Ch 29:29 – the acts Psa 87:5 – of Zion Eze 3:8 – General Luk 6:23 – for in Act 24:4 – that 1Co 16:13 – quit 2Co 10:4 – mighty 2Ti 3:12 – shall
Fuente: The Treasury of Scripture Knowledge
Heb 11:32. What shall I more say! Why go into details further in illustrating the fruits of faith by the lives of ancient worthies? Time would fail me. This is an accommodative expression, meaning that the time that would be used in going on into the same details concerning the following cases individually, would be more than is suitable to an epistle of the length of this one. Paul therefore groups a number of outstanding characters and also groups a list of things they did among them. The remainder of the chanter will be devoted to a descrip-tion of heroic deeds performed through the incentive of faith. If the reader wishes to get the details of the particular persons named he may see Gideon at Jdg 6:11 : Barak at Jdg 4:6; Samson at Jdg 13:24; .Tephthah at Jdg 11:1 :David at 1Sa 16:1; Samuel at 1Sa 1:20.
Fuente: Combined Bible Commentary
Heb 11:32. What shall I say more? for time will fail, etc. The groups named in this verse are really two; and though there are various readings as to the connecting particles, they necessitate no change. The chronological order of the names would be, Barak, Gideon, Jephthah, Samson; Samuel, David. Samuel is probably put last to connect his name with the prophets, to which class he belongs (see Act 3:23); and Gideon and Samson are probably put before Barak and Jephthah respectively, because they are of greater celebrity as men of faith. The characteristic exploits of each will be found in the passages named in the margin.
Fuente: A Popular Commentary on the New Testament
In these and the following verses, our apostle sums up the remaining testimonies which he might have produced to show the great things which faith had assisted persons to do, and also enabled them to suffer the hardest and most terrible things that could be encountered with; in the verses now before us, an account is given us, of the great things of all sorts, which faith has enabled to do; particularly, it was faith that made them fearless whom God raised up, in the days of the judges, to conflict with the enemies of the church; it was faith that assisted them in the combat, and rendered them victorious in the conflict; it was faith rendered Gideon successful over the Midianites, Barak over the Canaanites, Samson ever the Philistines, Jephthah over the Amorites, David over the Jebusites and Moabites: it was faith in the promise of God that made them courageous, and rendered them victorious; there is nothing so great, so difficult, or seemingly insuperable, that should hinder us from acting faith in all things, even things more great and excellent than the conquest of earthly kingdoms.
Observe next, Our apostle having enumerated the persons believing, he now reckons up the noble acts and honourable achievements of their faith, Through faith they subdued kingdoms: So did Joshua subdue all the kingdoms in Canaan, and David all the kingdoms about it, viz. Moab, Ammon, Edom, Syria, and the Philistines: thse were subdued by faith because what they did was in obedience to God’s command, and in the accomplishment of his promises, for he has given all those kingdoms by promise to the Israelite, before they were subdued by them; thus they are said to subdue kingdoms by faith.
Yet note, That they made use of all their heroic virtues besides faith; courage valour, military skill, and military statagems; faith excites all graces and virtues, and puts them in motion.
Wrought righteousness; they executed the judgments of God on the enemies of the church, and administered justice impartially to all that were under their rule and government; and this working righteousness is a fruit of faith, for unbelief is the cause of all the injustice and oppression that is in the world.
Obtained promises; that is, the good things promised: so did Abraham by faith obtain a promised son, Joshua a promised Canaan, David a promised kingdom; but there was a great space of time between the promise and the performance, which put their faith sometimes hard to it.
Stopped the mouths of lions; thus Daniel, chap. 6 because he believed in his God, Heb 11:23 Deu 6:23 and the faith which heretofore stopped the mouths of lions, can stop the rage of the most savage oppressors and persecutors, whenever God pleases.
Quenched the violence of fire; so did the three children’s faith, Deuteronomy 3. In Daniel, chapter 3, we discover, through faith, that, not a hair of their head was singed. They knew not which way God would deliver them, but they committed themselves to the omnipotency and sovereignty of God in the discharge of their duty, with a full persuasion that one way or other he would deliver them.
Escaped the edge of the sword; as did David the sword of Goliath and Saul, though sometimes his fear prevailed that he should one day perish by the sword of Saul. Fear may be in cases of danger, and yet faith at the same time have the principal conduct of the soul; by faith David escaped the edge of the sword; so did the Jews the sword of Haman, and Elijah the sword of Jezabel, Out of weakness were made strong; some apply this to Gideon and his three hundred men, Jdg 7:15, others to Hezekiah, who by the power of faith was, in a wonderful manner recovered, and restored from a desperate sickness to perfect health, Isa 38:1-21. Waxed valiant in fight; so did Joshua.
Gideon, Barak, Jephthah, and David, who through faith in the promise, and of the presence of God with them, feared neither the number nor strength of their enemies. David often declares, that God girded him with strength to the battle, and taught his hands to war, and his fingers to fight; so that though an host encamped against him yet his heart was not afraid.
Turned to flight the armies of the aliens; those aliens were the Heathens and Idolaters, Philistines and the Midianites, who were enemies to Israel, and the the God of Israel, and they made them fly, and turned their backs; for as they fought for God out of a principle of faith, so God fought for them, according to the faithfulness of his promise, which was the ground of their confidence and courage.
Women received their dead raised to life again; this is applied to the widow of Zerephath, and the Shunamite, 2Ki 4:36; 1Ki 17:23. They were raised by the prophet’s faith, and received by their mothers, when raised, with joy and thankfulness.
These ten instances did the apostle select and choose out of many, to give, of the great things that had been done through faith, thereby to assure the Hebrews, and us with them, that there is nothing too hard nor difficult for faith to effect, when it is set on work, and managed according to the power of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 11:32. And what shall I more say On this copious, this inexhaustible subject? For the time would fail me If I should attempt to discourse at large; of Gideon Who with a small band of men cut off so many thousands of the Midianites; and Barak Who, through faith in the prophecy of Deborah, freed Israel from the oppression of Jabin, and routed Sisera his general; and Samson Who, through faith in the power of God, slew so many thousands of the Philistines with the jaw-bone of an ass, and performed many other astonishing achievements; and of Jephthae Who, through believing Gods promise to Abraham, that his posterity should possess the land of Canaan, (see Jdg 11:24,) and through obeying the divine impulse, which moved him to fight against the Ammonites, obtained a great victory over these enemies of Gods people. Of David also Whose faith was manifested, as in his many other heroic acts, so especially in his combat with Goliath: and even of Samuel Who, though a prophet and a judge, yet led on the armies of the Lord on a remarkable occasion, to an illustrious victory: and of the prophets After Samuel, the prophets are properly mentioned: David also was a prophet, but he was a king too. By the prophets he especially intended Elijah, Elisha, Isaiah, &c., including likewise the believers who lived in their days.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Heb 11:32-38. The rest of the history would take too long to survey in detail, and the writer contents himself with suggesting it by a few striking allusions. He mentions certain outstanding names, then refers in general terms to the many famous deeds that had been wrought by faith (e.g. the achievements of brave and just kings, of Daniel and his comrades, of prophets and patriots). Faith had manifested itself not only in great deeds, but in sufferings nobly born. (Heb 11:35 ff.). In this account of memorable sufferings use is made not only of the OT history but of legends that had grown out of ite.g. that Isaiah had been sawn asunder (p. 436), that other prophets had been murdered or persecuted. In Heb 11:35 there seems to be a reference to a cherished incident of Jewish history which was later than the OT periodviz. the martyrdom of Eleazar and the seven brothers in the Maccabean war. With a declaration of faith in the resurrection on their lips these brave men had suffered the extremity of torture (cf. 2Ma 7:9 ff., 4Ma 8:4-14).
Heb 11:37. were tempted: this mild generality is clearly out of place in the dreadful tale of martyrdom. The Greek word closely resembles another which means they were burned, and this may well have been the original reading.
Fuente: Peake’s Commentary on the Bible
Verse 32
Gedeon; Judges 6:1-8:35:–Barak; Judges 4:6-5:31:–Samson; Judges 13:24-16:31:–Jephthae; Judges 11:1-12:7:
Fuente: Abbott’s Illustrated New Testament
11:32 {15} And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:
(15) Gideon, Barak and other judges and prophets.
Fuente: Geneva Bible Notes
4. Faith in subsequent eras 11:32-40
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The rhetorical question, "And what more shall I say?" suggests that the writer did not consider that there was much point in citing more examples. [Note: Guthrie, p. 243.] The Old Testament is full of good models of persevering, living faith. Nevertheless, the writer selected these few additional Israelites for brief mention along with what their faith accomplished. Each individual that the writer mentioned was less than perfect, as is every believer. Yet God approved the faith of each one.
This is the only New Testament reference to Gideon, Barak, Samson, and Jephthah. The writer employed the rhetorical device of paraleipsis here. In paraleipsis the speaker or writer suggests that he is not going to mention something but then does so. This technique stresses the suggestiveness of what he has omitted. In this case the writer suggested that he could have cited many more examples of persevering faith.
"The order of names here may be understood if they are read as three pairs, Gideon-Barak, Samson-Jephthah, David-Samuel, the more important member of each pair being named first." [Note: Ellingworth, p. 623. Cf. 1 Samuel 12:11.]