Hebrews 11: 33
CHAPTER 11
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. 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, verse 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 2: and our call is, to believe things more great and excellent than the conquest of earthly kingdoms.
Hebrews 11: 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.—Οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων.
Διὰ πίστεως, "through faith:" the same with πίστει 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.
CHAPTER 11
οἵ. The persons unto whom these things are ascribed are included in the article οἵ: 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.
Καταγωνίζομαι. 1. The first thing ascribed unto them is, that they "subdued kingdoms." Ἀγωνίζομαι, is to "fight," to "contend," to enter into trial of strength and courage in the theatre or field; and thence καταγωνίζομαι, the word here used, is to "prevail in battle," to conquer, to subdue.
Βασιλείας. "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
CHAPTER 11
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, valour, 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.
Εἰργάσαντο δικαιοσύνην. 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, Ps. 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 honour 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 ἐργάζεσθαι δικαιοσύνην is the same with ποιεῖν δικαιοσύνην, 1 John
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
CHAPTER 11
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 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. 101 throughout; who is therefore here intended. As is Samuel also, whose working of righteousness in this kind is recorded, 1 Sam. 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 verse 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 ἐπέτυχον ἐπαγγελιῶν, "they obtained promises," namely, the things which were peculiarly promised unto them in their occasions, may well consist with οὐκ ἐκομίσαντο τήν ἐπαγγελίαν, "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