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Exegetical and Hermeneutical Commentary of Hebrews 11:33

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Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

33. subdued kingdoms ] The allusion is specially to the conquest of Canaan by Joshua, and to the victories of David (2Sa 5:17-25; 2Sa 21:15, &c.).

wrought righteousness ] The allusion is somewhat vague, but seems to refer to the justice of Judges and Kings (1Sa 12:3-4; 2Sa 8:15 ; 1Ch 18:14, &c.), and perhaps especially to the Judgment of Solomon. “To execute judgment and justice” belonged especially to the Princes of Israel (Eze 45:9).

obtained promises ] If we compare the expression with Heb 11:13; Heb 11:39, we see that the primary reference must be to temporal promises (see Jos 21:43-45, &c.); but they also obtained at least a partial fruition of spiritual promises also.

stopped the mouths of lions ] Samson (Jdg 14:5-6), David (1Sa 17:34-35), Daniel (Dan 6:22), Benaiah (2Sa 23:20).

Fuente: The Cambridge Bible for Schools and Colleges

Who through faith subdued kingdoms – That is, those specified in the previous verses, and others like them. The meaning is, that some of them subdued kingdoms, others obtained promises, etc. Thus, Joshua subdued the nations of Canaan; Gideon the Midianites; Jephtha the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc.

Wrought righteousness – Carried the laws of justice into execution, particularly on guilty nations. They executed the great purposes of God in punishing the wicked, and in cutting off his foes.

Obtained promises – Or obtained promised blessings (Bloomfield, Stuart); that is, they obtained as a result of their faith, promises of blessings on their posterity in future times.

Stopped the mouths of lions – As Samson, Jdg 14:6; David, 1Sa 17:34 ff; and particularly Daniel; Dan 6:7, following To be able to subdue and render harmless the king of the forest – the animal most dreaded in early times – was regarded as an eminent achievement.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:33-34

Through faith subdued kingdoms

Doughty deeds

THEY SUBDUED KINGDOMS. Though this may agree to, and be affirmed of others; yet in this particular David seems to be most eminent, who subdued the Philistines, Edomites, Ammonites, and other of the Syrian kingdoms.

1. The cause of the conqueror was just.

2. He had warrant from God, and many times the warrant was extraordinary.

3. Sometimes he had directions from God, who was first consulted.

4. He depended not upon his own strength and policy but upon his God.

5. The victory was given by God upon the faith and prayer of the victorious party.

6. The Kingdoms subdued were not only enemies to Gods people, but to God Himself and His laws; so that both the safety of the people, and also of religion, did much depend upon these victories, which were far more excellent because given upon the faith of such as trusted in their God.

II. THEY WROUGHT RIGHTEOUSNESS. The subduing of kingdoms was the exercise of their military power, and this may seem to be the use of the sword of justice. The duty of a prince is to defend his people from foreign enemies, and to protect their loyal subjects, and punish the injurious. This righteousness therefore is judicial, and their doing of righteousness their constant administration of justice.

III. BY FAITH THEY OBTAINED PROMISES. By promises understand things promised, and these not general but particular. To the patriarchs before Joshua the land of Canaan was promised; yet not given, not enjoyed; only their posterity under Joshua obtained that promise. Christ was promised to them all, yet they obtained not this promise; for He was not exhibited till many years after. These were more general promises. There were besides many eminent mercies, particular of victory, deliverance, peace, and other things, which by faith they obtained; yet so as that they used the means which God vouchsafed unto them, and these means without faith had been insufficient.

IV. BY FAITH THEY STOPPED THE MOUTHS OF LIONS. This is understood principally of Daniel. Samson slew a lion, and so did David; Daniel was saved from the hungry, fierce lions when he was cast into their den of purpose to be devoured. This he acknowledged as a great and special mercy from his God (Dan 6:22). This preservation was miraculous, and a mercy obtained by faith. For his cause was just, he would not intermit his devotion unto his God though he should suffer death, and resolved to observe the just command of God, and refused to obey the unjust commander man, and was persuaded that God was able to deliver him, and therefore he cast himself wholly upon His mercy. This he could never have done without faith.

V. BY FAITH SOME OF THEE QUENCHED THE VIOLENCE OF FIRE. By this and the former we understand that divers of these particulars are not to be attributed to the faith of all and every one, but to some particular persons of them as severed from the rest. The former worthy intended was one of the prophets, and these might be such also, yet not so eminent; for these words are not meant of a single person, but of Shadrach, Meshach, Abednego. By these two last examples we understand how easily God can, and how ready He is to deliver His believing servants out of greatest dangers.

VI. BY FAITH THEY, THAT IS SOME OF THEM, ESCAPED THE SWORD. The sword may here be taken synecdochically for any kind of destroying instrument used in either war or peace. In war David and many of the judges escaped the edge of the sword, and were saved from the fury of the enemy. In peace Elijah, Elisha, Jeremy, and others, were delivered out of the hands of those who intended to murder them. They were in danger because they served God, did His work, and gave no just cause of offence. They were delivered because whilst they were obedient to their God, they trusted in Him. No dangers can hurt those whom God will save; they are safe in the midst of greatest evils.

VII. BY FAITH OF WEAK SOME BECAME STRONG. This, by many, is understood of recovery from sickness and diseases; and the same sometimes mortal, and by man incurable; and some instance in Hezekiah, whom God upon his prayer of faith restored to perfect health; and because his disease was mortal therefore the cure was supernatural, and said to be obtained by faith. Others understand it of such as were weak in respect of warlike valour, and far inferior to their enemies for multitude, strength, prowess, policy; yet by faith in God few overcame many; the weak subdued the strong; the plain unskilful not only defended themselves, but terrified their enemies; and though at first they were fearful, yet by faith they strengthened themselves in God, and upon their prayers were encouraged against potent enemies.

VIII. WAXED VALIANT IN FIGHT. Many of Gods saints, and some of the forenamed, were soldiers and men of mighty valour, who through faith were so encouraged that they feared neither the number nor the strength of their enemies. Valour is proper unto a good soldier, and in war is necessary, as cowardice is the ruin of many a goodly army. War is very dangerous and full of hazard, and the event uncertain. The more the danger and the difficulty the greater measure of fortitude is requisite. The nature of valour is not wholly to contemn dangers, but to foresee and resist them, and no ways to adventure upon them. It is the strength of the mind without which the strength of the body is to little purpose. This is not a blind boldness, nor merely moral and grounded only upon reason, but it is Divine. For when the cause was good, and they had a command with a promise, and sometimes with instructions from God, they had great reason to be valiant. These did not fight only for their estates, wives, children, and their country; but for their religion, the covenant, and the cities of their God. Their valour was grounded upon the goodness of their cause, and the promise of their God; which firmly supported their faith, as their faith did much increase their valour.

IX. THEY TURNED TO FLIGHT THE ARMIES OF THE ALIENS. These aliens were heathens and idolaters, and so enemies not only to their country but to their religion and their God. This made their cause the better, and the enemies cause the more unjust. The event of their wars against these was that they routed them, and made them turn their backs and fly. For as they fought for God out of faith, so God fought for them according to His promise, which was the ground of their belief and confidence. If, in a just war, we have the like cause and the like faith, we may expect the like success. But now many wars are made amongst Christians, and sometimes against the same nation; and the cause is not just, but the quarrel is begun and continued out of pride, malice, cruelty, ambition, and desire of revenge; and they fight not out of faith against Gods enemies, but against Gods people. (G. Lawson.)

The heroism of goodness

I. THE DAILY DOERS OF WHAT IS RIGHT ARE AMONG TRUE HEROES.

1. They meet the same difficulties.

2. They are inspired by the same motives. They exert the same influence–glorifying God, and blessing men.

II. FAITH IS THE ONLY WAY TO THE DAILY DOING OF WHAT IS RIGHT.

1. Faith in the right.

2. Faith in God.

3. Faith in the Lord Jesus Christ as the incarnation of right, the revealer of God, and the helper of souls. (U. R. Thomas.)

Obtained promises

Promises obtained through faith

I. INQUIRE WHETHER THERE ARE NOT PROMISES MADE TO US WHICH WE DO NOT OBTAIN.

1. The great promise of justification by faith in Christ is made to you. This blessing is promised to every one that believeth. The inquiry then is, Have I Scriptural evidence to conclude that this has taken place as to me? Is the sense of guilt removed? Does the Spirit of adoption dwell in me crying, Abba, Father? Do I love Him, knowing that He hath loved me, and given

Himself for me? And do all the fruits follow–love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance?

2. We have the promise of constant supply of spiritual life, Christ came that we might have life, and that we might have it more abundantly. The effect of all this is spiritual vigour, and a relish in the application of our minds to Divine things. With this are also connected holy thoughts, lively affections, cheerful and persevering service.

3. A third class of promises relate to our deliverance from the worldly spirit. Do we so see the hand of God in the events of life, as to rest from anxiety? so enjoy inward and sweet communion with God, as to rest in Him with entire satisfaction?

4. A fourth class of promises relate to victory over temptation. The Lord is able to keep you from falling; He will bruise Satan under your feet shortly; and every regenerate man is said to keep himself, so that the wicked one toucheth him not. Greater is He that is in you than he that is in the world. This is the victory that overcometh the world, even our faith. Now the question with every one of us ought to be, Am I a conqueror; or am I a conquered man? Am I overcome by temptation, or do I preserve a conscience void of offence toward God and toward man?

5. There are promises of growth and progress in all religious habits and acts. All the commands on this subject, to grow in grace, and to go on unto perfection, have in them the nature of promises. I am directed to grow; and the command implies an engagement to supply the power. We are directed also to abide in Christ, the source of fruitfulness. All the apostolical prayers are promises, because they relate to Gods gracious engagements. Every one of us ought, therefore, to inquire whether we obtain these promises. Do I grow in grace, so as to be completely delivered from the corruptions of my nature, and to love God with all my heart, and mind, and soul, and strength?

II. INVESTIGATE THE CAUSE OF THIS SAD FAILURE.

1. Faith may be defective as wanting its Scriptural concomitants. We are justified, and obtain all the promises, by faith alone; but saving faith is not alone. One concomitant of true faith is a sense of danger. It credits the whole revelation of God, the threatenings as well as the promises. Here is the ground of the grand failure in many. They are not awakened. Another concomitant of true faith is a broken spirit. Many persons have fear and remorse; but they have not that godly sorrow which worketh repentance. A sense of unworthiness is another concomitant of true faith. We can claim nothing at the hands of Gods justice. Mercy, from first to last, is our only plea. Another concomitant of true faith is strong desire after these blessings. Intense hungerings and thirstings after righteousness. Another concomitant is persevering prayer. This is the ordinance of Gods appointing as the visible expression of faith; and He will honour it. Now, has our faith failed in these concomitants?

2. Faith may remain feeble and powerless because we nourish it not by its proper food, the Word of God.

3. We may fail in the actings of faith. In addition to this general confidence, there must be an act of special trust in God for the present communication to us of those blessings which we particularly need, and which the promises of His Word authorise us to expect.

III. IF, THEN, YOU FAIL IN OBTAINING THE PROMISES WHICH IMMEDIATELY RELATE TO YOUR PERSONAL SALVATION, LET ME EXHORT YOU

1. That you cry mightily to God for a broken and contrite heart.

2. That you set before you all that God has promised as designed for you.

3. That, with your prayers, you stir up yourselves to the actings and exercise of faith. Lay hold upon the promises. (R. Watson.)

Obtaining promises

I. It is certain that holy men of old, and that good men now, do BY FAITH OBTAIN PROMISES. If we have had a little promise, and up till now have realised it, and made it the stay of our souls, surely God will give us a greater one, and so, from promise to promise speeding our way, we shall find the promises to be rounds of the ladder which Jacob saw, the top whereof shall reach to heaven.

II. By faith these men obtained not merely the giving of the promise, but THE FULFILMENT OF IT. There are three ways of obtaining the promise. Many of them only need the outstretched hand to grasp them; you may go with faith at once and take the promise, Ask and ye shall receive. There are many of the promises so readily attainable that if you are in Christ you may this morning see them fulfilled by simply believing them. Believe them to be true, and you shall have what they promise you. Some of Gods promises are like cheques, you present them at the counter and the cash is given; you have but to take the promise stamped by Gods own hand, signed and sealed, believe it to be Gods, and you shall have the mercy now. This is true of a very large number of the promises. Of some others you must not simply believe them, but exercise importunate prayer about them. Knock and it shall be opened. You are certain to have the blessing if you know how to wrestle with the angel, and declare that you will not let him go unless he shall bestow it upon you A third kind of these promises are not even to be fulfilled by prayer or by faith alone; you must obtain them by earnest seeking after them. Seek and ye shall find. Where God has appended to the promise a something that is to be done, diligently do it, and you shall obtain the blessing.

1. Child of God, babe in grace, wouldst thou obtain the promises? Take this advice first–meditate much upon them. There are promises which are like grapes in the wine-press; if thou wilt tread them the juice will flow.

2. Secondly, young man in Christ Jesus, do not only meditate upon the promise, but seek in thy soul to realise it as being the very word of God.

3. Then be sure that thou doest, in the power of the Spirit of God, what the precept annexed to the promise asks of thee.

4. Some of the promises thou wilt not inherit even so, unless thou shalt imitate the men who by faith and patience inherit the promise.

5. In the next place take care if you would get the promise that you select some one that is suitable to your own ease. Again, young believer, would you obtain the promise?

6. Then be careful that you are thankful for promises you have already obtained.

7. And lastly, if you would have your faith stirred up, look at the examples of all who in olden times, and in our own times, by faith have obtained the promise. (C. H. Spurgeon.)

The promises:

The promises of God are to the believer an inexhaustible mine of wealth. Happy is it for him if he knows how to search out their secret veins and enrich himself with their hid treasures. They are to him an armoury containing all manner of offensive and defensive weapons. Blessed is he who has learned to enter into the sacred arsenal, to put on the breastplate and the helmet, and to lay his hand to the spear and to the sword. They are to the believer a surgery in which he will find all manner of restoratives and blessed elixirs; he shall find therein an ointment for every wound, a cordial for every faintness, a remedy for every disease. Blessed is he who is well skilled in heavenly pharmacy, and knoweth how to lay hold on the healing virtues of the promises of God. The promises are to the Christian a storehouse of food. They are as the granaries which Joseph built in Egypt, or as the golden pot wherein the unrotting manna was preserved. Blessed is he who can take the five barley loaves and fishes of promise and break them till his five thousand necessities shall all be supplied, and he is able to gather up baskets full of fragments. The promises are the Christians Magna Charta of liberty, they are the title deeds of his heavenly estate. Happy is he who knoweth how to read them well and call them all his own. Yea, they are the jewel-room in which the Christians crown-treasures are preserved–the regalia, secretly his to-day, but which he shall openly wear in paradise. He is already a king who hath the silver key with which to unlock the strong room; he may even now grasp the sceptre, wear the crown, and put upon his shoulders the imperial mantle. Oh, how unutterably rich are the promises of our faithful, covenant-keeping God! If we had here the tongue of the mightiest of human orators, and if that tongue could be touched with a live coal from off the altar, yet still it could not utter a tenth of the praises of the exceeding great and precious promises of God. Nay, they who have entered into rest, and have had their tongues attuned to the lofty and rapturous eloquence of cherubim and seraphim, even they can never tell the height and depth, the length and breadth of the unsearchable riches of Christ which are stored up in the treasure-house of God–the promises of the covenant of his grace. (C. H. Spurgeon.)

Out of weakness were made strong

Strength out of weakness

1. See, first, how universal was the presence of this mark, in each of its two especial parts–of weakness growing into strength. Look back in thought on all. How surely did all begin in weakness! How was Samuel chosen in the weakness of childhood, and how was even that childhood strengthened till it bore all the burden of the prophets office! How was

Moses called amid great straits of external difficulty and internal self-distrust, and how was he made able to endure the burden of all the multitude, that gainsaying and stiff-necked generation which was committed to his guidance! Again, how did the weakness from which they were being rescued show its remaining presence in the partial unbelief of Abraham, and the deep fall of David, and in St. Peters denial of his Master! Yet how evidently was there a process of strengthening going on in each one of these very saints, even until they were perfected! How firm was the faith of Abraham–how dear to David was the will of God! How strong was the courageous love of this same Peter, who once had trembled before a maid-servant.

2. And now mark next how, in all who bear the true mark, this marvellous change is accomplished. Clearly it is wrought by a power beyond themselves–for out of weakness they were made strong. It was not of their own doing. A power out of themselves was moulding them; a higher Will was drawing up into its own blessed truth the lower and capricious actings of their weakened, dishonoured, and distorted will. A mighty love was brooding over and transforming them. The acting of that Holy Spirit to which they yielded was renewing and sanctifying them. He strengthened them to resist temptation, and in their resisting it He purified them. And then observe, further, what there was in them which thus brought them under the working of His strengthening power. All this chapter speaks of it; but it is gathered up into the fewest possible words. All this mystery of strength is revealed in this one utterance, Who through faith. With more or less of clearness, as God had revealed it to them, they saw that He had laid help for them upon One that was mighty; and they clave to Him, and in them the mystery was accomplished; they sought to cast themselves in their weakness upon Him; and His mighty presence stood beside them. He was in them, and they who without Him could do nothing found His strength perfected in their weakness. In each one of the saints this is the pattern character. Every one passes from weakness into strength through cleaving for himself to Christ. And what they were that we are–weak, faltering, unworthy, tempted souls, far beneath His love, infinitely unworthy of His care; ever ready to sink before any enemy, to be over-mastered by every temptation; ever ready to fall away utterly, yet held up by His hand, and from the crumbling brink of perdition brought safely through to crowns and to His presence. Oh, unutterable wonders of the lovingkindness and faithfulness of God! Oh, mysterious deep of His counsels of redemption!

Oh, blessed work of the life-giving Cross and bitter agony of Christ our Lord! Oh, glorious hope for every one who cleaveth closely to His righteous life for acceptance and for strength! But there is another application of this truth, which we may profitably make; for this which we have seen to be a special note of the separate spiritual life of every saint of God, is also the character of the corporate acts of the Church which is their common body. From her earliest planting this note has been especially stamped upon all which has concerned her spread and upgrowth. Thus, when our blessed Lord Himself, in His earthly ministry, gathered in the first fruits of His elect, He so veiled His glory in the likeness of our flesh that in Him there was for the common eye of men no beauty that we should desire Him; and so, plainly, He meant that it should be with those who bore His commission to their brethren. His chosen followers were fishermen of Galilee; and when He sent out the seventy, He sent them two and two, with no outward accompaniment of power or presence to challenge the attention of the world. How could the note of an external weakness be more plainly stamped upon the infant Church? Yet what a manifest strength sprang out of all that weakness! And so it has been ever since. It would not be difficult to produce a multitude of instances in which it would be clear that whenever the Church has made any signal advance, it has been not by the strength of any arm of flesh, but through the power of Gods grace working mightily through feeble instruments. So (to touch merely upon one example) it was manifestly when the goodness of our God towards this land enabled our fathers here to cast off that long accumulation of corruptions in doctrine, discipline, and conduct which had been heaped upon her truth, and well nigh choked her life. By what unlikely instruments, and with what an apparent feebleness of means, did the arm of God begin and carry through amongst us the blessed work of the Reformation. So that we may take this as an undoubted mark of His working in His Church, that the work may be seen to be wrought not by might, nor by power, but by My Spirit, saith the Lord; and that we may even expect to find the chief instruments of her increase marked with this character, that out of weakness they have been made strong. (Bp. S. Wilberforce.)

Gods cure for mans weakness

I desire to speak to those who are weak–weak where they ought not to be–and who feel a growing tendency to rest content in that weakness; I would stir up those who are beginning to imagine that weakness is the normal and proper state of a Christian; that to be unbelieving, desponding, nervous, timid, cowardly, inactive, heartless, is at worst a very excusable thing.

I. MENTION CASES OF CURE. I shall not now cite cases from the Old Testament of bodily cures which have been wrought by faith, though I might mention Hezekiah. In the apostolic times it was through faith that many sicknesses were made to fly before the healing touch of the apostles. That power of healing has probably become extinct, or is lying dormant in the Church; yet there are still indications that faith has some power in that direction. I cannot but think that when honest John Wickliffe, raising himself up in the bed of sickness, said to the monks who surrounded his couch expecting him to die and tempting him to recant, I shall not die, but live to declare the wicked deeds of the monks–I cannot but think that his faith had much to do with his cure; had he been a man of a timorous, wavering frame of mind, his sick-bed might have been his death-bed, but the vital forces were all thrown into energetic action by the mental energy of his faith, and the crisis was safely passed. I do not know how far faith may still operate upon the bodily frame, for there is certainly an intimate connection between the soul and the body. That faith strengthens Christian men has been proved often in the history of the Church of God. The Churchs weakness springs mainly and mostly from a want of faith in her God, and in the revelation which God has entrusted to her. When men believe intensely they act vigorously, and when their principles penetrate their very souls, and become precious to them as life itself, then no suffering is too severe, and no undertaking is too laborious, and no conflict too heroic. This seems to me to be the great work which Luther did in his day, under God the Holy Spirits power. He brought back the Church to the strength of faith, and then her whole force returned. What has been proved upon the largest scale has been true in all other instances. For instance, the weakness of depraved human nature always gives way before the energy of that faith which the Spirit works in us. The same is true of subsequent spiritual debility. Christians who are alive unto God, and are endowed with some Divine strength, are attacked at times with a spiritual, universal decline. Just as we sometimes see a strong and healthy person growing pale, losing appetite, and falling into sickness, until he becomes a mere skeleton, so have I seen it with Christians; they do not lose life, but they do lose all their energy. Then they can scarce walk, much less run, and mounting with wings as eagles were quite out of the question. Such persons will bear witness that the only way of recruiting their strength is by faith. They must come again to the first principles, and trust their souls anew with Jesus, believing over again with a novelty of energy the old doctrines of the gospel. They must go to God as to a real God in believing prayer, and they will not long remain weak.

II. ANALYSE THE MEDICINE. The subject is so very wide that I must confine myself to one instance, and shall speak of the medicine as it would be mixed for a man struggling at very dreadful odds against a gigantic system of evil. He was very weak, but through faith he becomes strong. One of the first ingredients of faiths medicine is a sense of right. Everybody admits that when a man is sure that right is on his side, he finds strength in that belief. Faith is a belief in the rightness of that which God reveals, a trusting in its truth, and who wonders that a man who believes, therefore becomes strong? A second ingredient is heavenly authority. Everybody knows that a man who is naturally weak will often act very bravely when he has authority to back him. Let the Christian combatant feel that he is armed with Divine authority, and you will not wonder if from a dwarf he rises to a giant. Mixed with this is a consciousness of heavenly companionship which makes the believer courageous. Many a man who would have been afraid to go to battle alone has marched along very cheerily because of the many thousands who are hurrying to the same attack. The Christian feels that he has the companionship of his God and Saviour. In addition to all this, faith has an expectation of supernatural help. Faith hears the wheels of Providence working on her behalf. I must not omit one powerful ingredient in faiths life-draught–the prospect of ultimate reward.

III. ADMINISTER THIS MEDICINE. I cannot do it. You must go to Him who compounded it, namely, the blessed Spirit of the living God, and take with you this prayer, Lord, I believe, help Thou mine unbelief, and this other one, Lord, increase our faith; but I will just give you a few hints. Some of you are going through a present personal difficulty; you are embarrassed in money matters, or a child is sick, or the wife is dying, or some other providential trim is vexing you–you are saying, I cannot bear it! I will not pray with you that you may be comforted in that sinful weakness, but I do beseech you to ask for faith in that Fathers hand which wields the rod, that you may get out of the weakness, and may now be made strong to suffer with holy patience what your loving Fathers wisdom appoints for you. Others have a spiritual duty before you, but you are shirking it because of its difficulty. You do not like to go through the ordeal -that is what you call it. You are disobediently timid. Now, I shall not ask God to comfort you in that weakness; you know your Masters will, and you do it not; may you be beaten with many stripes, and may the stripes be blessed to you. I will ask that, knowing your duty, you may rise out of that weakness by believing that God will help you to obey, and so out of weakness you may be made strong.

IV. PRAISE THE PHYSICIAN, and who is this? Who is it that has taught us to believe? It is our Father who is in heaven, who has taught us and bidden us trust Him; blessed be His name. (C. H. Spurgeon.)

Out of weakness made strong

Weakness. How expressive, how suggestive, is that word to many. What memories it may awaken of anxious times in the history of souls and bodies! It may recall to some of us long days of dangerous sickness, their own or anothers. To some it will speak of experiences, not less marked, of failing heart and discouraged resolution, in spiritual conflicts; times when, in the face of difficulties and trials to which they felt themselves unequal, they have had at the same moment no clear perception of any such power unseen as could turn the scale in favour of escape or victory. There is, indeed, no sense of the word, and no part of our being, in which the text has not again and again been verified–By faith, out of weakness, they were made strong.

1. It has been exemplified, in every age, apart from all fancy and all fanaticism, in the body. There are cases on record in medical history, in which the perfect peace of a soul entirely prepared for either alternative has actually arrested the march of disease, and made the patient literally out of weakness strong. There are cases on record in which it has been said by the physician to the sufferer, desirous to depart and to be with Christ, Sir, in this state of joyous anticipation you cannot die. But while we believe that there is a true sense of the words in reference to the restoration of bodily health, we read them with even more pleasure in other applications–still in the region of the body–of which none can challenge the certainty or the consolation. For example, there are persons marked from infancy to old age with this sign alone of disease or mortality, that they are weak–without strength. There are those whose days and years are divided between the positive seclusion of the chamber and the comparative seclusion of the home. The life so truly described as that of an invalid–in other words, of one without strength–makes a very peculiar demand upon the faith and patience of the sufferer. Natural good sense, conscious or unconscious self-interest, the mere habit of suffering, may do something to check murmuring, to teach silence, even to induce resignation and self-control; but there is a grace beyond these, which is the gift of Christ alone–by virtue of which the negative passes into the positive, making thephysical weakness spiritual strength, and the home of the invalid a very house of God to inmates and visitants taught (as St. Peter says) without the word by the mere conversation, that is, the tone and spirit and demeanour, of the sufferer.

2. We pass, by no violent transition, to a weakness, not physical, but mental, and would say a word upon cases in which an intellectual inferiority has been strengthened by a Divine power into a robustness not natural to it. We can recall companions of our boyhood who have done nothing, as the phrase is, in the world. They were regarded with admiration in that young community, in which gift is everything and attainment nothing; in which facility is the idol, and toil a synonym for dulness. Side by side with this unfulfilled hope and this broken promise, we place a career opposite to it in each particular–alike in the poverty of the expectation and in the richness of the result. Diligence, earnestness, perseverance, have won the day, and the saying, Out of weakness were made strong, has received its fulfilment even before we pass entirely out of the region of man and the world. How much more when we bring God in–when we think of a case in which a true turning of the heart, a resolute faith in Christ, and a humble looking in all things to the present help of the Holy Spirit, has changed the barrenness of nature and of the Fall into the blessed harvest of grace and the gospel.

3. But if in all these ways the text has had its fulfilment–in the body, in the mind, which God the Creator has fashioned in His wisdom, has endowed out of His fulness, yet could not–the one thing He cannot do–create into independence of Himself; how much more is it witnessed inthe spirit; in that part of the man, which is capable of communion with God, of action for God, but which, above even the two other, bears the impress of the defectibility, of the weakness, of the corruption of the Fall. I cannot doubt that there are persons who feel that the word weakness is the true description of their present spiritual state. The sense of duty is in them–but how to perform that which is good they find not. The weakness which they deplore is a weakness of will; they would be Christians indeed, and they cannot; they would be servants of God, and they find themselves, on the contrary, the servants of sin. Is there yet hope for this despair–strength for this weakness? When St. Paul asks, Who shall deliver me? he is able to answer, I thank God through Jesus Christ our Lord. And the text says, Out of weakness were made strong. By the strong motive of the Cross and Passion, drawing us to God with cords of a man, with bands of love–by the mighty power of His Holy Spirit, actually giving the strength which is obedience–thus is the work done. Thus St. Paul found himself emancipated, quickened, transformed. Thus all who in any age have given themselves, like him, to the seeking, have found, have attained, have conquered. The words are sweet, are attractive, are strong. But let us not rest in the words–let us press onward to the thing signified. Out of weakness were made strong. Think with yourselves, each one, where and what is your weakness? Is it in some duty which flesh shrinks from? Is it in some affection, not lawful, or not moderate, or not compatible with the supreme Love? Is it in the difficulty of prayer–the heart flying back from the work of seeking and grasping and communing with the Invisible? Is it in some revelation which you cannot receive–something in the ways or in the works or in the will of God, which contradicts your present idea of the just, the wise, or the good? Bring that particular weakness to God in Christ for His strengthening. Delay not, dally not, try not again and again the miserable, the hopeless experiment of your own strength, your own will, your own endeavour. Come as weak, and be thou strong! (Dean Vaughan.)

The best strengthening medicine

1. As believers in the Lord Jesus, we are called to two things, namely, to do and to suffer for His names sake. There are warriors on the field of conflict, and sentries in the box of patience.

2. Both in doing and in suffering, if we are earnest and observant, we soon discover our own weakness.

3. Our longing is to be able both to do and to suffer for our Lord, and to do this we must have strength from above, and that strength can only come to us through faith.

I. FAITH MAKES MEN STRONG FOR HOLY DOING.

1. The first duty of a Christian man is to obey God. Who among us can do this, unless a power outside of himself shall come to his aid? Faith alone takes hold of the Divine strength; and only by that strength can we obey. Hence faith is the essential point of holiness.

2. Taking another view, we would remark that faith makes us strong to fulfil the relationships of life. We are not alone by ourselves, and we can neither live nor die apart, for God has linked us with others. We either curse or bless those around us. If we have faith ill God, we shall bless our children, as Isaac and Jacob blessed their sons. If you have faith in God, you may bless your brothers while you live, as Joseph did: faith has housed many a family which else had starved. If you have faith in God, you can lead others out of the bondage of sin, and through the wilderness world, as Moses led the children of Israel; for faith is a great guide.

3. There is a high and blessed duty and privilege–I will call it both–which is to every Christian the necessity of his life, and that is to pray.

4. Faith is the great force which is needed by those whose principal work is to overcome sin. You will never be able to cut down this huge upas tree except with the axe of Christs atoning sacrifice. Take that, and every blow will tell, but no other instrument will avail. God strengthening you, you shall out of weakness be made strong to overcome sin, though backed by the world, the flesh, and the devil.

5. Permit me to speak to some aspiring spirit here, and say–Dear friend, would you like to do something great for God? Have you heard the motto of our early missionaries: Attempt great things for God? Does that thought burn within your heart? Do you long to be of some use? Oh, yes, says one, I would attempt great things for God, but I am terribly weak. Make the attempt by faith in God; for it is written, Out of weakness were made strong. If you feel incapable, throw yourself upon the infinite capacity of God.

6. I would make one more application of my text, which is capable of being used in a thousand directions. Out of weakness were made strong i this will be experienced in bearing witness for the truth of God. It is for us in our weakness to go forward as the Lord leads us; and the day of the resounding timbrels and the twinkling feet will come in due time, and Jehovah will be magnified when even humble maidens sing unto the Lord, for He hath triumphed gloriously.

II. FAITH MAKES MEN STRONG FOR PATIENT SUFFERING. The patience of hope is a very important part of Christian life, and faith is the essence of it.

1. Many are called to suffer much in daily life. Commend me to firm faith for power to bear the daily cross. He that believeth hath everlasting life, and the joys which come of it. Thy faith out of weakness shall make thee strong.

2. Certain saintly ones are called to bear great physical pain, and I commend to them, from practical experience, the power of faith in God under acute agony. Give thyself up to Him, and thou shalt yet sing of His lovingkindness and tender mercies.

3. But there are other forms of suffering than these. Possibly I speak to some who are suffering the evils of persecution. Do not attempt to escape by yielding what is right and true; but ask the Lord to help you to stand fast for Him. If it be true that the Lord has His martyrs still, let it be seen that they are as brave as ever.

4. We have among us those who are not exposed to persecution, but have to stand against assaults of unbelief. Do not try to answer cavillers; but if you do, mind that faith is your weapon.

5. Again, it may be that I am speaking to sad ones who suffer under mental depression. Be assured, beyond all questioning, that he that believeth in the Lord Jesus is not condemned. Believe in Him, though you see no flashes of delight nor sparkles of joy. We are safe, because we are in the city of refuge, and not because we are, in ourselves, ill or well.

6. It may be that certain of you are called to suffer in your minds, not because of any wrong thing in yourselves, but for the sake of others. If you are chosen to be a leader and a helper, or a mother in Israel, be satisfied to endure hardness with the full belief that it is all right, and that God will not only bring you through, but will also bless somebody else by the means of your tribulations. (C. H. Spurgeon.)

Strength in weakness

Moses, on his own showing, was slow of speech and of a slow tongue; but by his signs and wonders in the land of Egypt, God said to Pharaoh, Let My people go. David was but a stripling when he smote the twelve-foot giant. Zaccheus was little of stature, but he also was a son of Abraham. Pauls bodily presence was weak; yet who was ever more of a man in Christ? Some say he had defective vision; yet in spiritual things he had the eagles sight with the eagles flight. Apollos mightily convinced the Jews, though knowing only the baptism of John. Delicate Timothy was strong in the grace that is in Christ Jesus. John Bunyan spent about fifteen years of his life in prison, yet his dungeon dreams have aroused many from the sleep of sin. Robert Hall suffered agonies from an affected spine, yet who had a better Christian backbone than he? Christmas Evans eloquence was none the less brilliant because he had lost an eye. Blind John Milton saw and sang of the loss and recovery of Paradise. Pollock, sick and feeble as he was, has blest the world with an immortal poem, in The Course of Time. Not by might, nor by power, but by My Spirit, saith the Lord of hosts. (Thos. Spurgeon.)

The strength of weakness:

Many of the noblest specimens of our sermonic literature have come from men who were patient sufferers. Men who have had the most touching pathos, the deepest spirituality, the most marvellous insight into the deep things of God, have often known little of bodily health. Calvin laboured under many fierce disorders. Shall we ever see his like? Robert Hall was rarely free from pain. Who ever spoke more gloriously? And here I would mention one whom all of us love, Charles Stanford, who grows sweeter and sweeter as he grows weaker and weaker, and who sees all the more clearly now that his eyes grow dim. Physical force is not our strength, it may be our weakness. Health is to be desired, and carefully preserved where we have it; but if we lose it, we may count it all joy, and look forward to be able to exclaim with Paul, When I am weak, then am I strong. (C. H. Spurgeon.)

The power of weakness:

Little do I care if you become fools for Christs sake. When our weakness verges upon fanaticism it may have all the more power about it. Mr. Plimsoll did nobly when he stood up and pleaded against coffin-ships; but he was never so strong as when he lost himself, and broke the rules of the House in the ardour of his passion. It was very weak of him, but in that weakness lay his strength. Give us more of the speech which comes of a burning heart, as lava comes of a volcanic overflow. When the truth conquers us we shall conquer by the truth. (C. H.Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 33. Who through faith subdued kingdoms] As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2Sa 8, c.

Wrought righteousness] Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good.

Obtained promises] This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring.

Stopped the mouths of lions] Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honour.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

These, by the same gospel faith, subdued kingdoms, defeating the mighty enemies of the church; and eminently amongst them, David, who conquered Edom, Moab, Ammon, and the Syrian kingdoms, and extended his conquests to the Euphrates. This he and they did in obedience to Gods call, in dependence on Gods promise both of conduct and victory. All was done by Gods arm at the instance of faith and prayer, Psa 18:29-42; 20:5,9.

Wrought righteousness; they were all of them eminently righteous in their persons, and in their administration of justice to others: the utmost of their abilities were laid out in it, as became righteous judges, as to all matters of God and men, Jdg 6:1-40; 1Sa 7:15,17; 12:2,6.

Obtained promises; a real and actual possession of all those good things which God secured to them by promise; especially as to Gideon and Barak, victory and success over the Canaanites and Midianites, Jdg 4:1-24; 6:1-40; Samson, victory over the Philistines; David, victory over the churchs enemies. All which they first obtained in the promise, and then in the execution. Faith secured all, giving a real enjoyment of all the good made theirs in the promise, and then in the event; and will give the fulness of all good in general promises made to the church and them in the end.

Stopped the mouths of lions: Daniel, an eminent prophet of God, believed in him, and for his testimony to him was cast into the den of lions to be devoured, where God stops the mouths of them on his faith and prayer, and opens them to destroy their adversaries, Dan 6:22. By the power and strength of God, both Samson and David slew those lions which would have preyed both on them and others, Jdg 14:6; 1Sa 17:34-36. Faith obtained this success for them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

33. subdued kingdomsas Daviddid (2Sa 8:1, c.) so also Gideonsubdued Midian (Jud 7:1-25).

wrought righteousnessasSamuel did (1Sa 8:9; 1Sa 12:3-23;1Sa 15:33); and David (2Sa8:15).

obtained promisesas”the prophets” (Heb11:32) did; for through them the promises were given (compare Da9:21) [BENGEL].Rather, “obtained the fulfilment of promises,” whichhad been previously the object of their faith (Jos 21:45;1Ki 8:56). Indeed, Gideon, Barak,c., also obtained the things which God promised. Not “thepromises,” which are still future (Heb 11:13Heb 11:39).

stopped the mouths oflionsNote the words, “because he believed in hisGod.” Also Samson (Jud 14:6),David (1Sa 17:34-37),Benaiah (2Sa 23:20).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Who through faith subdued kingdoms,…. As David did particularly; who subdued Syria, Moab, Ammon, Amalek, Edom, and the Philistines, 2Sa 8:12. War, in some cases, is lawful; and kingdoms may be subdued; and faith makes use of means to do it: these kingdoms, though subdued by faith, yet not without fighting. Believers have no reason to be afraid of kings, or kingdoms; and this should encourage the saints, in their combats with the powers of darkness.

Wrought righteousness; exercised vindictive justice, in taking vengeance on the enemies of God, and his people; civil righteousness, in the discharge of their offices; and moral righteousness, in their conversation before God and men; which, being imperfect, was not justifying: wherefore they stood in need of another, and better righteousness, which is perfect and durable; and, in consequence of which being known, embraced, and received, men work righteousness: it may be observed, that to do works of righteousness in faith, and by it, is something very considerable; it is reckoned here among actions of the greatest fame; and that true faith is an operative grace, it works by love, and is always attended with works of righteousness; and that righteousness is a fruit and evidence of faith; and that faith is not the believer’s righteousness; and that the righteousness of faith is not that which faith works, but which it receives.

Obtained promises; the promise of the land of Canaan; particular promises of victory over their enemies; promises concerning the Messiah, and of everlasting life and happiness: their faith was not the cause of promises being made, nor of their being fulfilled; but was the grace by which these believers received them, believed them, and waited for the accomplishment of them; and, in some sense, enjoyed the things promised before hand; their faith realizing things future and invisible to them: to obtain a promise from God is a great and marvellous thing; it is an instance of rich grace; and there is never a promise, but what is great in itself, and precious to the saints: all God’s promises are obtained; they are sure, and are certainly fulfilled; and it is the work and business of faith to receive, and enjoy them.

Stopped the mouths of lions: a lion was slain by Samson, and another by David; but the most remarkable instance of stopping the mouths of lions, was in the den, into which Daniel was cast; and this may encourage the faith of God’s people, when they are in the midst of men, comparable to lions; and may animate them not to fear the devouring lion, Satan.

Fuente: John Gill’s Exposition of the Entire Bible

Through faith ( ). Change thus from the routine used so far.

Subdued kingdoms ( ). First aorist middle indicative of , Koine verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David’s conquests. The author has here (verses Heb 11:33; Heb 11:34), “nine terse clauses” (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For “wrought righteousness” ( , first aorist middle indicative of ) see Ac 10:35.

Obtained promises ( ). Second aorist active indicative of , old verb (already in 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (11:39f.).

Stopped the mouths of lions ( ). First aorist active indicative of , old verb to fence in, to block up. See Da 6:18-23.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Who through faith subdued kingdoms,” (hoi dia pisteos kategonisanto basileias) “Who thru faith overcame kingdoms,” These were achievements of both Samuel and David and judges and prophets aforementioned, who in faith filled their offices and callings honorably, subduing idolatry and idolatrous governments around them, Jas 4:7-8.

2) “Wrought righteousness,” (egasanto dikaiosunen) “Worked or performed righteousness,” in life and in deed, a matter that is always becoming and well pleasing to God in the behaviour of his children, Rom 12:1-2; 1Co 6:19-20; 1Jn 2:15-17; 1Jn 3:7.

3) “Obtained promises,” (epeteuchon epangelion) “Obtained or (secured to themselves) promises, objects of Divine promises,” Not one has failed, 1Ki 8:56; Rom 4:21; 2Pe 1:4; 2Pe 3:9; Heb 13:5.

4) “Stopped the mouths of lions (ephraksan stomata leonton) “Stopped mouths of lions,” by faith; David did as recounted Jdg 14:5-6; 1Sa 17:34-37; and Beniah did, 2Sa 23:20; and Daniel’s God stopped the mouths of a den of lions for his security, who by faith had refused to bow down to false gods and to stop praying to the living God, Dan 6:12-22.

In this latter story of Daniel’s fidelity to God there is so much assurance of God’s care of his own who walk, and work, and witness by faith, and not by sight alone, 2Co 5:6-7.

Fuente: Garner-Howes Baptist Commentary

(33) Subdued kingdoms.Better, overcame kingdoms. To all the deliverers of Israel of whom we have read in Heb. 11:32 (and especially to David, 2 Samuel 8, 10, 11) these words will apply. They also wrought righteousness, as each judge or king or prophet executed judgment and justice unto all his people (2Sa. 8:15).

Obtained promises.Do these words mean that these men of faith won promises of future blessing (such as were vouchsafed to David and the prophets), or that promises of deliverance were fulfilled to them? There seems no reason for doubting that the writers language may include both thoughts. The words which follow (though illustrated in the history of Samson and of David) clearly point to Daniel (Hebrews 6).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

33. Subdued kingdoms These were secular exploits, yet performed in service of the theocracy, and in firm allegiance to Jehovah, God of Israel. Conscientious generalship and statesmanship, performed in the right spirit, are in the line of faith. Happy the man who serves his country in allegiance to his God.

Wrought righteousness As just judges, rulers, and reformers. So Samuel, (1Sa 12:3-4😉 David, (2Sa 8:15😉 so Elijah, Elisha, and Josiah. Obtained the fulfilment of promises. This is no contradiction to 39. The old heroes rejoiced in the fulfilment of many a promise, but the entire body never attained the promise, namely, of the heavenly country, (Heb 11:16,) the land of the better resurrection.

Stopped the mouths of lions Daniel, who expressly boasted, “My God hath sent his angel, and hath shut the lions’ mouths;” and it is added, “because he believed in his God.” Faith in God, the God of Israel, in opposition to the Chaldean idolatries, was the nerve of his action.

Fuente: Whedon’s Commentary on the Old and New Testaments

Heb 11:33. Wrought righteousness, We have the same expression used by St. Peter, Act 10:35. In every nation he that feareth God and worketh righteousness, &c. The apostle, in this place, does not speak of the general character common to all believers, but has two or three particular persons in his eye, of whom this may be said in an especial manner: as it is of others, that they subdued kingdoms, or stopped the mouths of lions, &c. The persons particularly referred to, are Abraham and Phineas, of whom the scripture expressly says, that their faith was imputed to them for righteousness: Gen 15:6. Psa 106:31 while the Old Testament does not expressly say this of any other. Some have indeed interpreted this, not only of their leading lives exemplary for holiness, but administering justice to others. But I do not know that the phrase has ever that signification.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:33 . ] who by virtue of faith subdued kingdoms . The with emphasis placed at the head dominates the whole description following, so that it continues equally to sound forth in connection with all the finite verbs as far as , Heb 11:37 .

, however, connects in a lax manner that which follows with that which precedes, in so far as, Heb 11:33-34 , respect is had, in part at least, to yet other persons besides those mentioned Heb 11:32 . As regards the subject-matter, therefore, there would have been more accurately written in place of the mere : “who with others like-minded.”

further, in the N. T. a , signifies to get the better of or overpower . With Bhme to attach to the same the signification: “to acquire by fighting” (“certamine sibi paraverunt regna; quod nostra lingua succinctius ita dixeris: sie haben sich Herrscherwrden erkmpft ”), is opposed to the usus loquendi .

The statement itself for the rest is true, as of David, who vanquished the Philistines (2Sa 5:17-25 ; 2Sa 8:1 ; 2Sa 21:15 ff.), Moabites, Syrians, Edomites (2Sa 8:2 ff.), and Ammonites (2Sa 10 ; 2Sa 12:26 ff.), so also of the four judges, mentioned Heb 11:32 , inasmuch as Gideon smote the Midianites (Jdg 7 ), Barak the Canaanites (Jdg 4 ), Samson the Philistines (Judges 14 ff.), Jephthah the Ammonites (Jdg 9 ).

] wrought righteousness and justice , namely, for their subjects, in virtue of their quality as judges or kings. Comp. , 2Sa 8:15 ; 1Ch 18:14 ; 2Ch 9:8 , al . Too generally Erasmus, Schlichting, Grotius, Schulz, Stein, and others (comp. already Theodoret: ): they did that which was morally good or pious .

] obtained promises , i.e. either: came into the possession of blessings which God had promised them (Piscator, Owen, Hut, Bhme, Stuart, de Wette, Delitzsch, Alford, Maier, Moll, Hofmann, Woerner, and the majority), or: received words of promise on the part of God (Chrysostom, Theodoret, Primasius, Schlichting [Whitby?], Bleek, Ebrard, Kurtz, al .). Either interpretation is admissible. Yet in the first case, that no contradiction with Heb 11:39 (comp. also Heb 11:13 ) may arise, only, what the absence of the article before also permits, blessings and successes of earthly nature could be meant. In the first case, one may think of Jdg 7:7 and the like, while in the second case the words are specially to be referred to the Messianic promises given to David and the prophets.

] closed the jaws of lions . Comp. with regard to Daniel , Dan 6:22 ( 1Ma 2:60 ); with regard to Samson , Jdg 14:6 ; with regard to David , 1Sa 17:34 ff.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

Ver. 33. Wrought righteousness ] Civil and military, spiritualized by faith and heightened to its full worth. The Scripture maketh it a great matter, that Abraham should have a child when he was a hundred years old, whereas Torah his father was 130 when he begat Abraham. But because Abraham had his child by faith, therefore it was a great matter. And so in all things whatsoever that we have, do, or suffer, if they be by faith, they are great things indeed.

Obtained promises ] Faith winds itself into the promises, and makes benefit thereof. A bee can suck honey out of a flower, so cannot a fly do. Faith will extract abundance of comfort in most desperate distresses out of the precious promises, and gather one contrary out of another, honey out of the rock, &c., Deu 32:37 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

33 .] who ( does not strictly identify the antecedents, but more nearly = , ‘quales’ rather which than who : for many of the actions which follow were done by others than those previously mentioned) through faith (these words , apply to the whole sentence as far as Heb 11:34 . instead of for the first time in the chapter, suits perhaps better the miscellaneous verbs of predication which follow, e. g. ) subdued kingdoms (on the verb, see reff., and examples in Wetst. and Bl., Plut. Numa, 19, , , &c. The acts referred to may be Gideon’s victory over the Midianites (Jdg 7 ), Barak’s over the Canaanites (Jdg 9 ), Samson’s over the Philistines (Judges 14 ff.), Jephthah’s over the Ammonites (Jdg 9 .), David’s over the Philistines (2Sa 5:17-25 ; 2Sa 8:1 ; 2Sa 21:15 ff.), Moabites, Syrians, Edomites (ib. 2Sa 8:2 ff.), Ammonites (2Sa 10:12 , ff.)), wrought righteousness (so Samuel, the righteous judge, 1Sa 12:3-4 ; David, the righteous king, 2Sa 8:15 ; 1Ch 18:14 ; and indeed in a wide sense all of them, see Jer 23:5 ; Eze 45:9 , , as Thdrt.), obtained promises (the words are capable of two senses: 1. got from God spoken promises, as e. g. the Prophets: or 2. obtained the fulfilment of promises. (1) is taken by Chrys. (referring it to the promise to David that his seed should sit on his throne), Thdrt., Primas., Schlicht., Bleek, Ebrard, al. But it seems to me altogether improbable that the Writer should thus illustrate faith by a fact which, though it may have accompanied faith in the recipient, was certainly no fruit or direct triumph of it: and that in the face of such sayings as Jos 21:45 and 1Ki 8:56 , and of Gideon’s trials of God. The objection which is brought against (2), that it is inconsistent with , Heb 11:13 , and with , Heb 11:39 , is very simply answered: it is not said that they or , but anarthrously: they obtained promises, but not the promises which were yet future. And so most Commentators), stopped the mouths of lions (referring principally, it may be, to Daniel, of whom it is said, Dan 6:22 , that God sent his angel and stopped ( , Theodotion; LXX freely, .) the mouths of the lions: where notice also the addition ( Heb 11:23 Theod.), . But reference may be also to Samson, Jdg 14:6 , and David, 1Sa 17:34 ; and I may add, Benaiah the son of Jehoiada, 2Sa 23:20 ; 1Ch 11:22 ),

Fuente: Henry Alford’s Greek Testament

through. Greek. dia. App-104. Heb 11:1.

subdued. Greek. katagonizomai. Only here. Compare Luk 13:24.

kingdoms. See Deu 4:46, Deu 4:47. Jos 5-14.

obtained, &c. See Heb 6:15.

stopped. Greek. phrasso. See Rom 3:19. Jdg 14:5, Jdg 14:6; 1Sa 17:34-37. Dan 6:22, Dan 6:23.

Fuente: Companion Bible Notes, Appendices and Graphics

33.] who ( does not strictly identify the antecedents, but more nearly = , quales rather which than who: for many of the actions which follow were done by others than those previously mentioned) through faith (these words , apply to the whole sentence as far as Heb 11:34. instead of for the first time in the chapter, suits perhaps better the miscellaneous verbs of predication which follow, e. g. ) subdued kingdoms (on the verb, see reff., and examples in Wetst. and Bl.,-Plut. Numa, 19, , , &c. The acts referred to may be Gideons victory over the Midianites (Judges 7), Baraks over the Canaanites (Judges 9), Samsons over the Philistines (Judges 14 ff.), Jephthahs over the Ammonites (Judges 9.), Davids over the Philistines (2Sa 5:17-25; 2Sa 8:1; 2Sa 21:15 ff.), Moabites, Syrians, Edomites (ib. 2Sa 8:2 ff.), Ammonites (2Sa 10:12, ff.)), wrought righteousness (so Samuel, the righteous judge, 1Sa 12:3-4; David, the righteous king, 2Sa 8:15; 1Ch 18:14; and indeed in a wide sense all of them, see Jer 23:5; Eze 45:9, , as Thdrt.), obtained promises (the words are capable of two senses: 1. got from God spoken promises, as e. g. the Prophets: or 2. obtained the fulfilment of promises. (1) is taken by Chrys. (referring it to the promise to David that his seed should sit on his throne), Thdrt., Primas., Schlicht., Bleek, Ebrard, al. But it seems to me altogether improbable that the Writer should thus illustrate faith by a fact which, though it may have accompanied faith in the recipient, was certainly no fruit or direct triumph of it: and that in the face of such sayings as Jos 21:45 and 1Ki 8:56, and of Gideons trials of God. The objection which is brought against (2), that it is inconsistent with , Heb 11:13, and with , Heb 11:39, is very simply answered: it is not said that they or , but anarthrously: they obtained promises, but not the promises which were yet future. And so most Commentators), stopped the mouths of lions (referring principally, it may be, to Daniel, of whom it is said, Dan 6:22, that God sent his angel and stopped (, Theodotion; LXX freely, .) the mouths of the lions: where notice also the addition (Heb 11:23 Theod.), . But reference may be also to Samson, Jdg 14:6, and David, 1Sa 17:34; and I may add, Benaiah the son of Jehoiada, 2Sa 23:20; 1Ch 11:22),

Fuente: The Greek Testament

Heb 11:33-34. -, who-of aliens) After he had just enumerated seven Subjects, he adds nine Predicates, and the verbs weightily (forcibly) begin the clauses. For it is of David especially that those words are used, , they subdued kingdoms; 2Sa 8:1, etc. Of Samuel, , they wrought righteousness; 1Sa 8:9; 1Sa 12:3, etc., 1Sa 12:23, 1Sa 15:33. Finally, of the prophets generally, , they obtained promises: for it was to them properly speaking that this was vouchsafed, that the promises, afterwards to be fulfilled in Christ, were put forth by them: for example, Dan 9:21. Here the meaning of the phrase agrees with the word, prophets. So we say in the present day, to obtain a diploma: comp. note on Heb 11:9. It is likewise said of the prophets, , , they shut the mouths of lions, quenched the violence of fire, Dan 6:22 (where the LXX. have the same phrase), Dan 3:27 : which are the last miracles mentioned in the Old Testament, and that too in the Hagiographa. And in this passage, what is ascribed to GOD and His angel in the passage quoted, is predicated of believers themselves. In short, to these examples, from which faith more manifestly shines forth, those more ancient examples are subjoined which receive evidence from them, by the figure Chiasmus (such as we find at Mat 22:46), and in retrograde order;[72] for it is said especially of Jephthah, , they escaped the edge of the sword, Jdg 12:3 : of Samson, , out of weakness were made strong, Jdg 15:19; Jdg 16:28-29 : of Barak, , became valiant in fight, Jdg 4:14-15 : of Gideon, , turned to flight the armies (the camp) of the aliens, Jdg 7:21 : so that these four predicates, comp. Heb 11:32, correspond individually (severally, respectively) to as many subjects in retrograde order, including the gradation. Thus faith animates the greatest, nay, heroic deeds, both civil and military. Finally, observe that the authority of the earlier and later prophets is summarily approved by this group (congeries) of subjects and predicates.

[72] The critical notes [App. Crit. Ed. ii., P. iv., N. xiv., p. 918] show this order according to the following plan:-

Fuente: Gnomon of the New Testament

From the enumeration of the persons that believed, the apostle proceeds to declare the things which they wrought by faith; all unto the same end, to encourage us to make use of the same grace in all our occasions. And four instances he giveth in this verse.

Heb 11:33. , , , .

, through faith: the same with all along in the chapter absolutely, an instrumental cause. The words are of common use, and there is no difference in the translation of them.

Heb 11:33. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions.

The persons unto whom these things are ascribed are included in the article and it refers not only unto those named, but unto others also whose faith in these things is recorded in the Scripture. For adding, in the close of his enumeration of names, and the prophets, he intimates that he intends them all.

1. The first thing ascribed unto them is, that they subdued kingdoms. , is to fight, to contend, to enter into trial of strength and courage in the theater or field; and thence , the word here used, is to prevail in battle, to conquer, to subdue.

They subdued kingdoms. This is generally and rightly assigned unto Joshua and David. Joshua subdued all the kingdoms in Canaan; and David all those about it, as Moab, Ammon, Edom, Syria, and the Philistines.

But it may be inquired, how this conquering of kingdoms should be esteemed a fruit and effect of faith; for the most of them who have subdued kingdoms in the world, have not only been unbelievers, but for the most part wicked and bloody tyrants. Such have they all been by whom the great monarchies of the world have been raised out of the ruins of other lesser kingdoms.

I say, therefore, that the kingdoms subdued by faith were of two sorts:

(1.) Those within the land of Canaan, which were destroyed by Joshua. And these had all, by their sins and wickedness, forfeited their land and lives unto divine justice, God having given the country unto the Israelites. Wherefore, in the conquest of them, they did only execute the judgments of God, and take possession of that which was their own.

(2.) Such as were about that land, which was the inheritance and possession of the church, and were enemies unto it upon the account of the worship of the true God. Such were those conquered by David. Now, it was the will of God that they should be so far subdued, as that the land might be a quiet habitation unto his people.

Wherefore through faith they subdued these kingdoms; in that they did it,

(1.) On Gods command. It was the will and command of God that they should so subdue them.

(2.) In the accomplishment of his promises; for he had given them all those kingdoms by promise before they were subdued. A due respect unto this command and promise made what they did a fruit of faith.

(3.) The persons destroyed by them were devoted to destruction for their own sins; the people did only execute the righteous judgment of God upon them, so as what they did was for the good of the church. So it was on just causes.

(4.) This subduing of kingdoms was an act of faith, in that it was typical of the victory of Christ over the kingdom of the devil and all the powers of darkness, in the redemption of the church. Hence both Joshua and David were especial types of him.

We may yet further observe, that although it was through faith that they subdued kingdoms, yet in the doing of it they made use of all heroical virtues, such as courage, valor, military skill, and the like. Never, doubtless, were there on the earth more valiant men than Joshua and David were, nor who underwent greater hardship and danger in war For these things are consistent, yea, mutually helpful unto one another. For as faith will excite all graces and virtues that are useful in and unto any work that men are called unto, as these were unto war and the subduing of kingdoms; so they are subservient unto faith in what it is called unto. Hence God took order in the law, that those who were fearful and faint-hearted should be discharged from engaging in this work of subduing kingdoms. Now, although we are not called unto this work, yet we may hence conclude, that if there be any kingdoms on the earth that stand in the way of faith and the accomplishment of divine promises, faith will yet have the same effect, and at one time or another, by one means or another, subdue them all.

2. The second thing ascribed unto these worthies is, that through faith they wrought righteousness. There is a threefold exposition of these words, with respect unto a threefold state of life and a threefold righteousness, namely, military, moral, and political.

(1.) In the first way, to work righteousness is as much as to execute judgment, namely, the judgment of God on the enemies of the church. But the phrase of speech will scarcely bear this interpretation, nor is it anywhere used unto this purpose. But if this be the meaning of the word, it is fully declared, Psa 149:6-9 : Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honor have all his saints. Praise ye the LORD.

(2.) In a moral sense it compriseth a respect unto all the duties of the second table. And so is the same with , 1Jn 3:7, to do righteousness; that is, denying ungodliness and worldly lusts, to live soberly, righteously, and godly, in this present world, as Tit 2:12. And this also is a fruit of faith. Men may do actions that are good, righteous and just in themselves, as many did among the heathen; but universal righteousness, from right principles, and with right ends, is a fruit of faith alone. But whereas this is in its measure common unto all believers, it doth not seem to be that which in a peculiar manner is ascribed unto these worthies.

(3.) To work righteousness in a political sense, is to be righteous in rule and government, to administer justice and judgment unto all that are under their rule. Now the persons mentioned expressly being all of them rulers or judges, and this righteousness being o such eminent use unto the church and to the world, it is likely to be that which is here ascribed unto them. An account hereof David gives in himself, Psalms 101 throughout; who is therefore here intended. As is Samuel also, whose working of righteousness in this kind is recorded, 1Sa 7:15-17. And a fruit of faith it is for rulers and judges thus to work righteousness, considering the manifold temptations they have unto partiality, by bribes and acceptation of persons; as also the opposition which they shall be sure to meet withal in many instances of their duty. And it is the want of faith that is the cause of all the injustice and oppression that are in the world.

3. It is said of them, that they obtained promises. Sundry expositors have taken pains to reconcile this with what is said Heb 11:39, as though they obtained promises, and they received not the promise, were contradictory. But they make a difficulty themselves where there is none; which when they have done, they cannot easily solve. For , they obtained promises, namely, the things which were peculiarly promised unto them in their occasions, may well consist with , they received not that great promise of the coming of Christ in the flesh, namely, in the actual accomplishment of it, Wherefore the promises here intended, which by faith they obtained, were such as were made particularly unto themselves; as unto Joshua, that he should conquer Canaan; unto Gideon, that he should defeat the Midianites; and unto David, that he should be king of all Israel.

And they are said to obtain these promises, because of the difficulty that was in their accomplishment, yea, and sometimes a seeming impossibility. How often was the faith of Joshua tried in the conquest of Canaan! yet at length he obtained the promise. Gideon was put on a great improbability, when he was commanded with three hundred men to attempt and set upon an innumerable host; and yet he obtained the promise, in their destruction. And it is known how long and by what various ways the faith of David was tried and exercised, before the promise made to him was fulfilled.

Obs. 1. There is nothing that can lie in the way of the accomplishment of any of Gods purposes, but it is conquerable by faith. Or, whatever difficulties any one may have to conflict withal in the discharge of his duty, if he abide in faith, he shall in the issue obtain the promises; that is, the things promised which he doth believe.

4. It is ascribed unto them, that they stopped the mouths of lions. Stopping the mouths of lions, may intend the preventing them from destroying and devouring, by any means whatever. It is with their mouths that they devour, and he that hinders them from devouring may well be said to stop their mouths. In this sense it may be ascribed unto Samson, who, when a young lion roared against him in an approach to devour him, stopped his mouth by rending him to pieces, Jdg 14:5-6. In like manner David stopped the mouth of a lion, when he slew him, 1Sa 17:34-35. But if the word be to be taken in its proper signification, to put a bridle or stop to the mouth of a lion, so as he shall neither hurt nor devour though he be kept alive and at liberty, then it is applied unto Daniel only; for so it is said of him expressly, when he was cast into the den of lions, that God had sent his angel and shut the lionsmouths, that they did not hurt him. He stopped the months of lions, Dan 6:22. And he did it by faith; for although the ministry of angels was used therein, yet it was done because he believed in his God, verse 23. And,

Obs. 2. That faith that hath thus stopped the mouths of lions, can restrain, disappoint, and stop the rage of the most savage oppressors and persecutors of the church.

Fuente: An Exposition of the Epistle to the Hebrews

Through Faith

In Heb 11:33-38 the Holy Spirit shows us how that faith both performs the most remarkable deeds and suffers the most astonishing hardships, looking to Christ, believing Christ, seeking to honor Christ. There is no task too great for our God, no task too great for one who believes God (Heb 11:33-34). There is no trial to great for any of us to endure, as we believe God (Heb 11:35-38; 1Co 10:13; Php 4:12-13).

Faiths Pinnacle

As the Holy Spirit directed Paul in giving us this great chapter on faith, all through these forty verses, he seems to be moving in an upward direction, showing us one great act of faith after another, each succeeding event a little greater than the one before it. When chapter 12 begins, we are immediately confronted with a great cloud of witnesses in heaven. But here, right at the end of chapter 11, the Apostle is describing faiths pinnacle, faiths highest point, faiths greatest deeds: destitute, afflicted, tormented.

These men and women of whom the world was not worthy, destitute, afflicted, tormented, by enduring their great trials even unto death, displayed a faith that is completely subject to Christ, that bows submissively to whatever God is pleased to send, a faith so completely welded to Christ and one with him that imprisonment, torture, and death are deliberately chosen and preferred to apostasy from him.

A “meek and quiet spirit” is of “great price” in the sight of God (1Pe 3:4). The meekness of faith is true meekness. It is that meekness that comes from the realization that God is God indeed, and we are his servants. Such meekness of faith bows to the will of God. It is faithful unto death, because it arises from an unshakable confidence in Gods wisdom, goodness, and power.

Faiths Strength

The strength of faith is not in us, but in God our Savior, the Object of our faith. Faith draws strength from him, believing his Word. Faith recognizes that “the Lord God omnipotent reigneth” (Rev 19:6). Our God sits on his throne, Sovereign over all the universe. “He doeth according to His will in the army of Heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto him, What doest thou?” (Dan 4:35).

The believer understands that all the affairs of the universe are ordered by his heavenly Father, and ordered by God for his good. We know that our enemies can do nothing whatever against us without his direct permission.Satan could not touch Job or sift Peter, until he first obtained permission from their Redeemer to do so. Oh what a blessed, sure resting-place this is for the troubled and trembling heart! This is a nail in a sure place!

Believing God, we know all things work together for our good and his glory (Rom 8:28). Satan roars fiercely; but our God reigns supremely. His malicious designs are always overruled to accomplish Gods good designs (Psa 76:10).

Faith in Christ causes and enables us to look beyond time to eternity. It anticipates the heavenly glory with confident assurance that “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom 8:18).

Oh, gift of gifts! Oh, grace of faith!

My God, how can it be

That Thou, Who hast discerning love,

Shouldst give that gift to me!

How many hearts Thou mightst have had

More worthy, Lord, than mine!

How many souls more worthy far,

Of that pure touch of Thine!

Ah, Grace! Into the most unlikely hearts

It is Thy boast to come,

The glory of thy light to find

In darkest spots a home!

Thy choice, O God of goodness, then

I lovingly adore!

Oh, give me grace to keep Thy grace,

And grace to long for more!

Fuente: Discovering Christ In Selected Books of the Bible

righteousness

(See Scofield “1Jn 3:7”).

Fuente: Scofield Reference Bible Notes

through: Jos 6:1 – Jos 13:33, 2Sa 5:4-25, 2Sa 8:1-14, Psa 18:32-34, Psa 44:2-6, Psa 144:1, Psa 144:2, Psa 144:10

wrought: Heb 11:4-8, Heb 11:17

obtained: Heb 6:12-15, Heb 10:36, 2Sa 7:11-17, Gal 3:16

stopped: Jdg 14:5, Jdg 14:6, 1Sa 17:33-36, Psa 91:13, Dan 6:20-23, 2Ti 4:17, 1Pe 5:8

Reciprocal: Num 13:30 – General Jos 14:12 – if so be Jdg 4:23 – General 1Sa 17:45 – in the name 1Ki 13:28 – the lion had 1Ch 29:29 – the acts Psa 15:2 – worketh Psa 34:19 – Many Isa 43:2 – when thou walkest Dan 6:22 – hath shut Dan 6:23 – because 1Co 12:9 – faith 2Co 10:4 – mighty Eph 5:9 – righteousness Heb 11:8 – obeyed 1Pe 5:9 – stedfast

Fuente: The Treasury of Scripture Knowledge

Heb 11:33. Subdued kingdoms. An Instance of it is in 2 Samuel 8 whore David overcame the Philistines; God gave him the victory because of his faithfulness. Wrought righteousness means to do righteous work through the motive of faith. Obtained promises means they obtained the fulfillment of them because they had the faith to comply with the conditions on which the promises were made. Stopped the mouths of lions. This was done directly by Samson in Jdg 14:5-6, and by Daniel indirectly in Daniel 6. In each case God gave the victory because of the faith of the men.

Fuente: Combined Bible Commentary

Heb 11:33. Who through faith. The who refers both to those named and to others like them; the introduction of the previous enumeration (time will fail, etc.) being practically a rhetorical equivalent for etc. in English; and the through faith applying to all that is said to the end of Heb 11:34.

Through faith (not in or according to), the expression for the last time in this chapter, and specially appropriate as describing the instrument by which those great works were accomplished. How it sustained also in suffering is recorded in the later verses, Heb 11:35-38.

Subdued kingdomstrue of all the judges named, as it is of Samuel and David.

Wrought righteousness is specially true of David, the righteous king (2Sa 8:15, etc.), and of Samuel, the righteous judge (1Sa 12:4).

Obtained promises, i.e obtained the fulfilment of them, not indeed of the great promise of all (see Heb 11:40), but of the lesser promises which God fulfilled to the prophets themselves. Joel, Isaiah, Jeremiah, Daniel, all saw the partial fulfilment of things they foretold.

Stopped the mouths of lionstrue in part of Samuel and David, and specially of Daniel, of whom it is said that an angel shut the mouths of the lions, because he believed in his God (Dan 6:22-23).

Fuente: A Popular Commentary on the New Testament

Heb 11:33-34. Who through faith subdued kingdoms As Joshua, the Judges, David, and others; wrought righteousness Lived righteous and holy lives, and administered justice impartially, 1Sa 12:3-5. Obtained promises Namely, of particular mercies, as Sarah, Hannah, Manoah, and the prophets in general, both for themselves, and to deliver to others; stopped the mouths of lions By their faith prevailed with God to do it, as Daniel, Dan 6:22 : quenched the violence of fire As Shadrach, Meshach, and Abednego, Daniel 3. He does not say they quenched fire, which may be done by natural means, but they took off, restrained the violence, the power of fire with respect to themselves. The fire continued still, and retained its burning power, for it slew the men that cast them into the furnace. But by faith they disarmed it of its power to hurt themselves, so that not one hair of their heads was singed. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition and in an inverted order,) which receive light from these. Jephthae escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight the armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments, effects the greatest things, attains to the very best, and inverts, by its miraculous power, the very course of nature. One thing, however, is necessary to be observed by the reader, namely, that these celebrated worthies are not represented by the apostle as being justified by their faith, but only as performing miracles, and heroic, valiant actions by it: nor are they all commended for their good conduct in general; for several of them failed in their duty in divers instances, through the want of an abiding principle of faith and holiness in their hearts, even as the Israelites in general, who by faith had passed through the Red sea, lost their faith, rebelled, and were doomed to die in the wilderness.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

11:33 Who through faith subdued kingdoms, wrought righteousness, obtained {s} promises, stopped the mouths of lions,

(s) The fruit of the promises.

Fuente: Geneva Bible Notes

Joshua conquered kingdoms. 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 avoided execution. Women even received their dead back because they believed God could and would do what He had promised (cf. 1Ki 17:17-24; 2Ki 4:17-37). Some commentators have seen allusions in Heb 11:34-35 to experiences that the Israelites underwent during the Maccabean struggle (1Ma 2:7; 1Ma 3:15; et al.). [Note: E.g., Moffatt, pp. 186-87.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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