Hebrews 11:32

In this verse, and unto the end of Hebrews 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 Hebrews 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.

Hebrews 11:32. Καὶ τί ἔτι λέγω; ᾿Επιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεὼν, Βαράκ τε, καὶ Σαμψὼν, καὶ ᾿Ιεφθάε, Δαυί>δ τε καὶ Σαμουὴλ, καὶ τῶν προφητῶν.

᾿Επιλείψει γὰρ με. Syr., זְעוּר הוּ לִי זַבְנָא דֶּאשְׁתַּעֵא “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.

Καὶ τῶν προφητῶν . Syr., וְעַל שַרְכָא דַּנְבִיֵא; “and of the rest of the prophets;” which is naturally to be supplied, seeing David and Samuel, the persons last named, were prophets also.

Hebrews 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, Judges 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, Deuteronomy 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, Hebrews 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 God's 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 Ephesians 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. Gideon's making of the ephod out of the spoils of the Midianites cannot be excused, and is condemned by the Holy Ghost, Judges 8:27. Jephthah's rash vow, and, as is supposed, more rash accomplishment of it, enrolls him among sinners, Judges 11. Samson's 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.