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.

Thirdly. 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, Deut. xxxii. 36, &c. This promise they rested on by faith in all their undertakings. And thereon what they did effect, is rightly ascribed thereunto.

Fourthly. 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. But whereas the things which they performed, for the most part were heroic actions of valour, 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,

First. 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, ch. v. 16—18. Having assured us that fervent effectual prayer availeth very 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 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.

Secondly. 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.

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Thirdly. 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 strong-holds, to overcome the world in all its attempts on our eternal safety, will appear one day not to be inferior unto the conquest of kingdoms, and the overthrow of armies; see Eph. vi. 10-12, &c.

Gideon's

Fourthly. 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. making of the ephod out of the spoils of the Midianites cannot be excused, and is condemned by the Holy Ghost, Judges viii. 27. Jephthae's rash vow, and (as is supposed) more rash accomplishment of it, enrols him among sinners, Judges xi. 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 warrant. And it is known what great sins David himself fell into. And we may learn hence,

Obs. II. That it is not the dignity of the person that gives efficacy unto faith, but it is faith that makes the person accepted.

Obs. III. 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. IV. That true faith will save great sinners.-For that they were all saved who are on this catalogue of believers, the apostle expressly affirms, ver. 30. That which we are taught in the whole is, that,

Obs. V. 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 ii. and our call is, to believe things more great and excellent than the conquest of earthly kingdoms.

VER. 33.-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.

VER. 33.—Οἱ δια πιστεως κατηγωνίσαντο βασιλειας, ειργάσαντο δικαιοσύνην, επέτυχον επαγγελιών, έφραξαν στοματα λεοντών.

Δια πίστεως, & through faith; the same with πιστει 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.

VER. 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 of; 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.

First. The first thing ascribed unto them is, that they 'subdued kingdoms.' Aywviouai is to 'fight,' to 'contend,' to enter into trial of strength and courage in the theatre or field. And thence karaywvičoμai, 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 God's 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 farther observe, that although it was through faith that they subdued kingdoms, yet in the doing of it they made use of all heroic virtues, such as courage, valour, military skill, and the like. Never, doubtless, were there on the earth more valiant men than

Joshua and David were, nor men 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 to 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 in 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.

Secondly. The second thing ascribed unto these worthies is, that through faith ειργάσαντο δικαιοσυνην, 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. 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 will scarcely bear this interpretation, nor is it any where used unto that purpose. But if this be the meaning of the word, it is fully declared, Ps. cxlix. 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 judgments written: this honour have all the saints. Praise ye the Lord."

In a moral sense it compriseth a respect unto all the duties of the second table. And so εργάζεσθαι δικαιοσυνην is the same with ποιων Sikaιoσvvny, 1 John iii. 7, 'to do righteousness; that is, denying all ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world,' as Tit. ii. 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.

To work rightecusness 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 of 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, Ps. ci. throughout; who is therefore here intended. As is Samuel also, whose working of righteousness in this kind is recorded, 1 Sam. vii. 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 is in the world.

Thirdly. It is said of them that they obtained promises.' Sundry expositors have taken pains to reconcile this with what is said, ver. 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 ETTεTUXOV ETTαYYεdwv, 'they obtained promises;' namely, the things which were peculiarly promised unto them in their occasions, may well consist with, ουκ εκομίσαντο την επαγγελίαν, 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 obtained the promise of 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. I. There is nothing that can lie in the way of the accomplishment of any of God's promises, 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.

Fourthly. 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, he stopped his mouth by rending him to pieces, Judges xiv. 5, 6. In like manner David stopped the mouth of a lion when he slew him, 1 Sam. xvii. 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 or 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 the lions, that God had sent his angel and shut the lions' mouths, that they did not hurt him; he stopped the mouths of lions, Dan. vi. 22. And he did it by faith, although the ministry of angels was used therein, yet it was done because he believed in his God,' ver. 23.

Obs. II. And 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.