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17. By faith Abraham, etc. He proceeds with the history of Abraham, and relates the offering up of his son; and it was a singular instance of firmness, so that there is hardly another like it to be found. Hence for the sake of enhancing it, he adds, when he was tempted, or tried. Abraham had indeed already proved what he was, by many trials; yet as this trial surpassed every other, so the Apostle would have it to be regarded above all his trials. It is then as though he had said, “The highest excellency of Abraham was the sacrificing of his son:” for God is said to have then in an especial manner tried him. And yet this act flowed from faith; then Abraham had nothing more excellent than faith, which brought forth such extraordinary fruit.

The word, tempted or tried, means no other thing than proved. What James says, that we are not tempted by God, is to be understood differently, (Jas. 1:13;) he means that God does not tempt us to do evil; for he testifies that this is really done by every man’s own lust. At the same time he says not that God does not try our integrity and obedience, though God does not thus search us, as if he knew not otherwise what is hid in our hearts; nay, God wants no probation that he may know us; but when he brings us to the light, that we may by our works show what was before hid, he is said to try or prove us; and then that which is made openly manifest, is said to be made known to God. For it is a very usual and frequent mode of speaking in Scripture, that what is peculiar to men is ascribed to God.

The sacrificing of Isaac is to be estimated according to the purpose of the heart: for it was not owing to Abraham that he did not actually perform what he was commanded to do. His resolution to obey was then the same, as though he had actually sacrificed his son.

And offered up his only-begotten Son, etc. By these various circumstances, the Apostle intended to show, how great and how severe the trial of Abraham was; and there are still other things related by Moses, which had the same tendency. Abraham was commanded to take his own son, his only begotten and beloved son Isaac, to lead to the place, which was afterwards to be shown to him, and there to sacrifice him with his own hands. These tender words God seems to have designedly accumulated, that he might pierce the inmost heart of the holy man, as with so many wounds; and then that he might more severely try him, he commanded him to go a three­days’ journey. How sharp, must we think, was his anguish to have continually before his eyes his own son, whom he had already resolved to put to a bloody death! As they were coming to the place, Isaac pierced his breast with yet a new wound, by asking him, “Where is the victim?” The death of a son, under any circumstances, must have been very grievous, a bloody death would have still caused a greater sorrow; but when he was bidden to slay his own, — that indeed must have been too dreadful for a father’s heart to endure; and he must have been a thousand times disabled, had not faith raised up his heart above the world. It is not then without reason, that the apostle records that he was then tried.

It may, however, be asked, why is Isaac called the only begotten, for Ishmael was born before him and was still living. To this the answer is, that by God’s express command he was driven from the family, so that he was accounted as one dead, at least, he held no place among Abraham’s children.

And he that received the promises, etc. All the things we have hitherto related, however deeply they must have wounded the heart of Abraham, yet they were but slight wounds compared with this trial, when he was commanded, after having received the promises, to slay his son Isaac; for all the promises were founded on this declaration, “In Isaac shall thy seed be called,” (Genesis 21:12;) ²²⁵²²⁵     The words literally are “In Isaac shall be called to thee a seed.” But the Hebrew ב and the Greek ἐν, mean often by or through, or by the means of: and the Hebrew verb, to be called, as well as the Greek, may sometimes be rendered to be. Hence Macknight seems to have been right in his version of the clause, “By Isaac a seed shall be thee;” which is better than that of Stuart, “After Isaac shall thy seed be named,” for this is less literal, and the meaning is not conveyed. — Ed for when this foundation was taken away, no hope of blessing or of grace remained. Here nothing earthly was the matter at issue, but the eternal salvation of Abraham, yea, of the whole world. Into what straits must the holy man have been brought when it came to his mind, that the hope of eternal life was to be extinguished in the person of his son? And yet by faith he emerged above all these thoughts, so as to execute what he was commanded. Since it was a marvelous fortitude to struggle through so many and so great obstacles, justly is the highest praise awarded to faith, for it was by faith alone that Abraham continued invincibly.

But here arises no small difficulty, How is it that Abraham’s faith is praised when it departs from the promise? For as obedience proceeds from faith, so faith from the promise; then when Abraham was without the promise, his faith must have necessarily fallen to the ground. But the death of Isaac, as it has been already said, must have been the death as it were of all the promises; for Isaac is not to be considered as a common man, but as one who had Christ included in him. This question, which would have been otherwise difficult to be solved, the Apostle explains by adding immediately, that Abraham ascribed this honor to God, that he was able to raise his son again from the dead. He then did not renounce the promise given to him, but extended its power and its truth beyond the life of his son; for he did not limit God’s power to so narrow bounds as to tie it to Isaac when dead, or to extinguish it. Thus he retained the promise, because he bound not God’s power to Isaac’s life, but felt persuaded that it would be efficacious in his ashes when dead no less than in him while alive and breathing.

19. From whence also, etc. As though he said, “Nor did hope disappoint Abraham, for it was a sort of resurrection, when his son was so suddenly delivered from the midst of death. The word figure, which is here used, is variously explained. I take it simply as meaning likeness; for though Isaac did not really rise from the dead, yet he seemed to have in a manner risen, when he was suddenly and wonderfully rescued through the unexpected favor of God. ²²⁶²²⁶     The meaning given by Stuart and some others is very far fetched, though said to be natural, that “Abraham believed that God could raise Isaac from the dead, because he had, as it were, obtained him from the dead, i.e., he was born of those who were dead as to these things.” Hence the rendering given is “comparatively.” Abraham had, as to his purpose, sacrificed him, so that he considered him as dead; and he received him back from the dead, not really, but in a way bearing a likeness to such a miracle. This sense is alone compatible with the former clause, which mentions Abraham’s faith in God’s power to raise his son from the dead; he believed that God was able to do this; and then it is added that Abraham had received back his son as though he had sacrificed him, and as though God had raised him from the dead. What actually took place bore a likeness to the way which he had anticipated. Costallio gives the meaning, “it was the same as though he had sacrificed him, and received him also in a manner he received him.” — Ed. However, I do not dislike what some say, who think that our flesh, which is subject to death, is set forth in the ram which was substituted for Isaac. I also allow that to be true which some have taught, that this sacrifice was a representation of Christ. But I have now to state what the Apostle meant, not what may in truth be said; and the real meaning here, as I think, is, that Abraham did not receive his Son otherwise than if he had been restored from death to new life.

20. By faith Isaac, etc. It was also the work of faith to bless as to future things; for when the thing itself does not exist and the word only appears, faith must necessarily bear rule. But first we must notice of what avail is the blessing of which he speaks. For to bless often means to pray for a blessing. But the blessing of Isaac was very different; for it was as it were an introduction into the possession of the land, which God had promised to him and his posterity. And yet he had nothing in that land but the right of burial. Then strange seemed these high titles, “Let people serve thee, and tribes bow down to thee,” (Genesis 27:29;) for what dominion could he have given who himself was hardly a free man? We hence see that this blessing depended on faith; for Isaac had nothing which he could have bestowed on his children but the word of God.

It may, however, be doubted whether there was any faith in the blessing given to Esau, as he was a reprobate and rejected by God. The answer is easy, for faith mainly shone forth, when he distinguished between the two twins born to him, so that he gave the first place to the younger; for following the oracle of God, he took away from the firstborn the ordinary right of nature. And on this depended the condition of the whole nation, that Jacob was chosen by God, and that this choice was sanctioned by the blessing of the father.

21. By faith Jacob, etc. It was the Apostle’s object to attribute to faith whatever was worthy of remembrance in the history of the people: as, however, it would have been tedious to recount everything, he selected a few things out of many, such at this. For the tribe of Ephraim was so superior to the rest, that they in a manner did lie down under its shade; for the Scripture often includes the ten tribes under this name. And yet Ephraim was the younger of the two sons of Joseph, and when Jacob blessed him and his brother, they were both young. What did Jacob observe in the younger, to prefer him to the first born? Nay, when he did so, his eyes were dim with age, so that he could not see. Nor did he lay his right hand by chance on the head of Ephraim, but he crossed his hands, so that he moved his right hand to the left side. Besides, he assigned to them two portions, as though he was now the Lord of that land, from which famine had driven him away. There was nothing here agreeable to reason; but faith ruled supreme. If, then, the Jews wish to be anything, they should glory in nothing else, but in faith.

And worshipped on the top, etc. This is one of those places from which we may conclude that the points were not formerly used by the Hebrews; for the Greek translators could not have made such a mistake as to put staff here for a bed, if the mode of writing was then the same as now. No doubt Moses spoke of the head of his couch, when he said על ראש המטה but the Greek translators rendered the words, “On the top of his staff” as though the last word was written, mathaeh. The Apostle hesitated not to apply to his purpose what was commonly received: he was indeed writing to the Jews; but they who were dispersed into various countries, had changed their own language for the Greek. And we know that the Apostles were not so scrupulous in this respect, as not to accommodate themselves to the unlearned, who had as yet need of milk; and in this there is no danger, provided readers are ever brought back to the pure and original text of Scripture. But, in reality, the difference is but little; for the main thing was, that Jacob worshipped, which was an evidence of his gratitude. He was therefore led by faith to submit himself to his son. ²²⁷²²⁷     Various have been the opinions on this clause. It is clear that the words here refer to a time different from that mentioned in Genesis 47:31. They are connected in Genesis with the oath which Joseph made to his father to bury him in Canaan; but here with the blessing of his sons recorded in the following chapter, 48:15, 16. These were two separate transactions, and the words only occur in the first; and it seems from the words of the Apostle, that the act and position of Jacob were also the same in the second instance.
    The points are of no authority; and the Apostle adopted the Septuagint version, and thus sanctioned it: and there is no reason to dispute that sanction. David is said to worship upon his bed, (1 Kings 1:47;) but the word for bed there is different. All the difficulty here vanishes, if we throw aside as we ought to do, the points. The word for worship in Hebrew means to prostrate one’s self on the ground, the humblest mode of adoration; but it is used also to designate merely an act of worship. See 1 Samuel 1:3; 2 Kings 5:5, 18. The reason why Jacob is said to have worshipped unable to adopt the usual posture. — Ed.

22. By faith Joseph, etc. This is the last thing which Moses records respecting the patriarchs, and it deserves to be particularly noticed; for wealth, luxuries, and honors, made not the holy man to forget the promise, nor detained him in Egypt; and this was an evidence of no small faith. For whence had he so much greatness of mind, as to look down on whatever was elevated in the world, and to esteem as nothing whatever was precious in it, except that he had ascended up into heaven. In ordering his bones to be exported, he had no regard to himself, as though his grave in the land of Canaan would be sweeter or better than in Egypt; but his only object was to sharpen the desire of his own nation, that they might more earnestly aspire after redemption; he wished also to strengthen their faith, so that they might confidently hope that they would be at length delivered.

23. By faith Moses, etc. There have been others, and those heathens, who from no fear of God, but only from a desire of propagating an offspring, preserved their own children at the peril of life; but the Apostle shows that the parents of Moses were inducted to save him for another reason, even for this, — that as God had promised to them, under their oppression, that there would come some time a deliverer, they relied confidently on that promise, and preferred the safety of the infant to their own.

But he seems to say what is contrary to the character of faith, when he says that they were induced to do this by the beauty of the child; for we know that Jesse was reproved, when he brought his sons to Samuel as each excelled in personal appearance; and doubtless God would not have us to regard what is externally attractive. To this I answer, that the parents of Moses were not charmed with beauty, so as to be induced by pity to save him, as the case is commonly with men; but that there was some mark, as it were, of future excellency imprinted on the child, which gave promise of something extraordinary. There is, then, no doubt but that by his very appearance they were inspired with the hope of an approaching deliverance; for they considered that the child was destined for the performance of great things.

Moreover, it ought to have had a great weight with the Jews, to hear that Moses, the minister of their redemption, had been in an extraordinary manner rescued from death by means of faith. We must, however, remark, that the faith here praised was very weak; for after having disregarded the fear of death, they ought to have brought up Moses; instead of doing so, they exposed him. It is hence evident that their faith in a short time not only wavered, but wholly failed; at least they neglected their duty when they cast forth the infant on the bank of the river. But it behaves us to be more encouraged when we hear that their faith, though weak, was yet so approved by God as to secure that life to Moses, on which depended the deliverance of the Church.

24. By faith Moses, when he was come to years, etc. The example of Moses ought to have been remembered by the Jews, more than that of any other; for through him they were delivered from bondage, and the covenant of God was renewed, with them, and the constitution of the Church established by the publication of the Law. But if faith is to be considered as the main thing in Moses, it would be very strange and unreasonable that he should draw them away to anything else. It hence follows that all they make a poor proficiency in the Law who are not guided by it to faith.

Let us now see what the things are for which he commends the faith of Moses. The first excellency he mentions is, that when grown up, he disregarded the adoption of Pharaoh’s daughter. He refers to his age, for had he done this when a boy, it might have been imputed to his levity, or his ignorance; for as understanding and reason are not strong in children, they heedlessly rush headlong into any course of life; young people also are often carried here and there by unreflecting ardor. That we may then know that nothing was done thoughtlessly, and without a long deliberation, the Apostle says, that he was of mature age, which is also evident from history. ²²⁸²²⁸     Literally it is “when he became great,” that is, in age or in years: he was, as it appears from Acts 7:23, about forty years of age. The word “great,” both in Hebrew and Greek, has sometimes this meaning. “When arrived at mature age,” by Stuart, is better than “when he was grown up,” by Doddridge and Macknight.
   It is said that he refused, that is by his conduct. He acted in such a way as to show that he rejected the honor of being adopted son of Pharoah’s daughter. The verb means to deny, to renounce, to disown. He renounced the privilege offered to him. Others are said to “deny the power” of godliness, that is by their works. 2 Timothy 3:5. — Ed.

But he is said to have disregarded his adoption; for when he visited his brethren, when he tried to relieve them, when he avenged their wrongs, he fully proved that he preferred to return to his own nation, rather than to remain in the king’s court: it was then the same as a voluntary rejection of it. This the Apostle ascribes to faith; for it would have been much better for him to remain in Egypt, had he not been persuaded of the blessing promised to the race of Abraham; and of this blessing, the only witness was God’s promise; for he could see nothing of the kind with his eyes. It hence appears, that he beheld by faith what was far removed from his sight.

26 Esteeming the reproach of Christ greater riches, etc. This clause ought to be carefully noticed; for we here learn that we ought to shun as a deadly poison whatever cannot be enjoyed without offending God; for the pleasures of sin he calls all the allurements of the world which draw us away from God and our calling. But the comforts of our earthly life, which we are allowed by pure conscience, and God’s permission to enjoy, are not included here. Let us then ever remember that we ought to know and understand what God allows us. There are indeed some things in themselves lawful, but the use of which is prohibited to us, owing to circumstances as to time, place, or other things. Hence as to all the blessings connected with the present life, what is ever to be regarded is, that they should be to us helps and aids to follow God and not hindrances. And he calls these pleasures of sin temporary or for a time, because they soon vanish away together with life itself. ²²⁹²²⁹     This clause is rendered by Doddridge, “than to enjoy the temporary pleasures of sin:” by Macknight, “than to have the temporary fruition of sin,” which is literal rendering; so Beza. Schleusner thinks the “sin” to have been that of idolatry: but the words seem rather to refer to the sin of indulgence in vain and demoralizing pursuits, too commonly prevalent in royal courts.— Ed

In opposition to these he sets the reproach of Christ, which all the godly ought willingly to undergo. For those whom God has chosen, he has also foreordained to be conformed to the image of his own son; not that he exercises them all by the same kind of reproaches or by the same cross, but that they are all to be so minded as not to decline to undertake the cross in common with Christ. Let every one then bear in mind, that as he is called to this fellowship he is to throw off all hindrances. Nor must we omit to say, that he reckons among the reproaches of Christ all the ignominious trials which the faithful have had to endure from the beginning of the world; for as they were the member of the same body, so they had nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. ²³⁰²³⁰     The “The reproach of Christ” is differently understood: —
   The reproach of the anointed, that is the people of Israel, called God’s anointed, Psalm 105:15; Hebrews 3:13. — Grotius.
   The reproach like that of Christ: as Christ, though rich, became poor to redeem mankind, so Moses despised the treasures of Egypt, for the purpose of delivering Israel from bondage. A similar construction is found in 2 Corinthians 1:5. “The sufferings of Christ,” that is, like those of Christ. — Stuart.
   The reproach for Christ, that is, for avowing his expectation of him in common with the distressed people. Macknight, Scott, Bloomfield. For this opinion there is not a particle of evidence from the account we have in Exodus. The Egyptians knew nothing of the redeemer; they therefore could not have reproached the Israelites on his account.
   The reproach of Christ’s people, the word Christ being sometimes taken for his Church, 1 Corinthians 12:12; and this seems to be the view of Calvin.
   The second view is the most satisfactory, and is confirmed by chapter 13:13, “bearing his reproach,” that is, a reproach like his. — Ed. Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ.

He also explains more fully what he means in this clause by the reproach of Christ, by what he has previously declared when he said, that Moses chose to suffer affliction with the people of God. He could not have otherwise avowed himself as one of God’s people, except he had made himself a companion to his own nation in their miseries. Since, then, this is the end, let us not separate ourselves from the body of the Church: whatever we suffer, let us know that it is consecrated on account of the head. So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church.

For he had respect unto the recompense of the reward, or for he looked to the remuneration. ²³¹²³¹     The words are very striking, “For he looked away,” that is, from difficulties or present trials, “unto the retribution,” the rendering of the recompose. What was the retribution? It was what corresponded with what he did by faith: he engaged by faith in the work of delivering his brethren from bondage. His retribution in this work was, no doubt, then undertaking for his own nation. What his faith in God’s promise enabled him to look to, was the deliverance of his people, which was to be his retribution. In this respect he acted, though in a business infinitely inferior, on the same principle with the Savior, “who for the joy (of redeeming mankind) that was set before him, endured the cross,” etc. Chapter 12:2 — Ed. He proves by the description he gives, that the magnanimity of Moses’ mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.

But if any one hence concludes, that his faith did not recumb on God’s mercy alone, because he had respect to the reward; to this I answer, that the question here is not respecting righteousness or the cause of salvation, but that the Apostle generally includes what belongs to faith. Then faith, as to righteousness before God, does not look on reward, but on the gratuitous goodness of God, not on our works but on Christ alone; but faith, apart from justification, since it extends generally to every word of God, has respect to the reward that is promised; yea, by faith we embrace whatever God promises: but he promises reward to works; then faith lays hold on this. But all this has no place in free justification, for no reward for works can be hoped for, except the imputation of gratuitous justification goes before

27. By faith he forsook Egypt, etc. This may be said of his first as well as of his second departure, that is, when he brought out the people with him. He then indeed left Egypt when he fled from the house of Pharaoh. Add to this, that his going out is recorded by the Apostle before he mentions the celebration of the Passover. He seems then to speak of the flight of Moses; nor is what he adds, that he feared not the wrath of the king, any objection to this, though Moses himself relates that he was constrained to do so by fear. For if we look at the beginning of his course he did not fear, that is, when he avowed himself to be the avenger of his people. However, when I consider all the circumstances, I am inclined to regard this as his second departure; for it was then that he bravely disregarded the fierce wrath of the king, being armed with such power by God’s Spirit, that he often of his own accord defied the fury of that wild beast. It was doubtless an instance of the wonderful strength of faith, that he brought out a multitude untrained for war and burdened with many incumbrances, and yet hoped that a way would be opened to him by God’s hand through innumerable difficulties. He saw a most powerful king in a furious rage, and he knew that he would not cease till he had tried his utmost. But as he knew that God had commanded him to depart, he committed the event to him, nor did he doubt but that he would in due time restrain all the assaults of the Egyptians.

As seeing him who is invisible. Nay, but he had seen God in the midst of the burning bush: this then seems to have been said improperly, and not very suitable to the present subject. I indeed allow, that Moses was strengthened in his faith by that vision, before he took in hand the glorious work of delivering the people; but I do not admit that it was such a view of God, as divested him of his bodily senses, and transferred him beyond the trials of this world. God at that time only showed him a certain symbol of his presence; but he was far from seeing God as he is. Now, the Apostle means, that Moses so endured, as though he was taken up to heaven, and had God only before his eyes; and as though he had nothing to do with men, was not exposed to the perils of this world and had no contests with Pharaoh. And yet, it is certain, that he was surrounded with so many difficulties, that he could not but think sometimes that God was far away from him, or at least, that the obstinacy of the king, furnished as it was with so many means of resistance, would at length overcome him.

In short, God appeared to Moses in such a way, as still to leave room for faith; and Moses, when beset by terrors on every side, turned all his thoughts to God. He was indeed assisted to do this, by the vision which we have mentioned; but yet he saw more in God than what that symbol intimated: for he understood his power, and that absorbed all his fears and dangers. Relying on God’s promise, he felt assured that the people, though then oppressed by the tyranny of the Egyptians, were already, as it were, the lords of the promised land. ²³²²³²     It is said that he “endured,” rather persevered; for the reference is not to sufferings, but to trials and difficulties: he was made strong by faith in an invisible God to resist and surmount them all. “He was strengthened,” Doddridge; “he courageously persevered,” Macknight; “he continued steadfast,” Stuart. The word is only found here. — Ed.

We hence learn, that the true character of faith is to set God always before our eyes; secondly, that faith beholds higher and more hidden things in God than what our senses can perceive; and thirdly, that a view of God alone is sufficient to strengthen our weakness, so that we may become firmer than rocks to withstand all the assaults of Satan. It hence follows, that the weaker and the less resolute any one is, the less faith he has.

28. Through faith he kept the Passover, etc. This ought to have availed much to commend faith to the Jews; for they held this first sacrifice of the Passover in the highest esteem. But, he says, that it was kept by faith, not because the Paschal lamb was a type of Christ, but because its benefit did not appear, when he sprinkled the doorposts with blood: when therefore the effect was yet hid, it was necessarily looked for by faith. Nay, it might have seemed strange, that Moses should set a few drops of blood, as a remedy, in opposition to God’s vengeance; but being satisfied with God’s word alone, that the people would be exempt from the scourge that was coming on the Egyptians, he did not hesitate. Hence the Apostle justly commends his faith in this respect.

They who explain that the Passover was by faith celebrated by Moses, because he had respect to Christ, say indeed what is true; but the Apostle here records simply his faith, because he acquiesced in God’s word alone, when the effect did not appear: therefore out of place here are philosophical refinements. And the reason why he mentions Moses alone, as celebrating the Passover, seems to be this, that God through him instituted the Passover. ²³³²³³     Some render the words, “by faith he instituted the Passover.” The verb is properly to make, but like עשה in Hebrew, it is used in a variety of senses. Doddridge has “celebrated;” Macknight, “appointed;” and Stuart, “observed.” To make the Passover is, no doubt, to keep or observe it; for such is the meaning of the phrase, as it appears from Numbers 9: 10, 11. The word πάσχα is doubtless a Syriac term, and derived originally from the Hebrew פסה which means to pass over; though several of the Greek fathers derived it from πάσχειν, to suffer. It sometimes means the paschal feast, Luke 22:11, and sometimes the paschal Lamb, Mark 14:12; 1 Corinthians 5:7 — Ed

29. By faith they passed, etc. It is certain, that many in that multitude were unbelieving; but the Lord granted to the faith of a few, that the whole multitude should pass through the Red Sea dry­shod. But in doing the same thing, there was a great difference between the Israelites and the Egyptians; while the former passed through safely, the latter coming after them were drowned. Whence was this difference, but that the Israelites had the word of God, and that the Egyptians were without it. The argument then derives its force from what happened to the contrary; hence, he says, that the Egyptians were drowned. That disastrous event was the punishment of their temerity, as on the other hand, the Israelites were preserved safe, because they relied on God’s word, and refused not to march through the midst of the waters.

30. By faith the walls of Jericho fell, etc. As he had before taught us, that the yoke of bondage was by faith broken asunder, so now he tells us, that by the same faith the people gained the possession of the promised land. For at their first entrance the city Jericho stood in their way; it being fortified and almost impregnable, it impeded any farther progress, and they had no means to assail it. The Lord commanded all the men­of­war to go round it once every day, and on the seventh day seven times. It appeared to be a work childish and ridiculous; and yet they obeyed the divine command; nor did they do so in vain, for success according to the promise followed. It is evident, that the walls did not fall through the shout of men, or the sound of trumpets; but because the people believed that the Lord would do what he had promised.

We may also apply this event to our benefit and instruction: for it is not otherwise, than by faith, that we can be freed from the tyranny of the Devil, and be brought to liberty; and by the same faith, it is that we can put to flight our enemies, and that all the strongholds of hell can be demolished.

31. By faith the harlot Rahab, etc. Though at the first view, this example may seem, on account of the meanness of the person, hardly entitled to notice, and even unworthy of being recorded, yet it was not unsuitably, nor without reason, adduced by the Apostle. He has hitherto shown that the Patriarchs, whom the Jews most honored and venerated, did nothing worthy of praise except through faith; and that all the benefits conferred on us by God, even the most remarkable, have been the fruits of the same faith: but he now teaches us, that an alien woman, not only of a humble condition among her own people, but also a harlot, had been adopted into the body of the Church through faith.

It hence follows, that those who are most exalted, are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels.

Moreover, James also bears testimony to the faith of Rahab, (James 2:25,) and it may be easily concluded from sacred history, that she was endued with true faith; for she professed her full persuasion of what God had promised to the Israelites; and of those whom fear kept from entering the land, she asked pardon for herself and her friends, as though they were already conquerors; and in all this, she did not consider men, but God himself. The evidence of her faith was, that she received the spies at the peril of her life: then, by means of faith, she escaped safe from the ruin of her own city. She is mentioned as a harlot, in order to amplify the grace of God.

Some, indeed, render זונה a hostess, as though she kept a public house, or an inn; but as the word means a harlot everywhere in Scripture, there is no reason why we should explain it otherwise in this place. The Rabbis, thinking it strange and disgraceful to their nation, were it said, that the spies entered into the house of a harlot; have invented this forced meaning. ²³⁴²³⁴     And it has been adopted by many of the German divines, who seem in many instances to follow any vagary, Rabbinical or heathen, rather than the word of God. There is nothing in Scripture that countenances this notion. The word is never used in the sense of a hostess: and the ancient versions ever render the Hebrew word by πόρνη, a harlot. — Ed But such a fear was groundless; for in the history of Joshua, this word, harlot, is expressly added, in order that we may know that the spies came into the city Jericho clandestinely, and concealed themselves in a harlot’s house. At the same time this must be understood of her past life; for faith is an evidence of repentance.

32. And what shall I say more? etc. As it was to be feared, that by referring to a few examples, he should appear to confine the praises of faith to a few men; he anticipates this, and says, that there would be no end if he was to dwell on every instance; for what he had said of a few extended to the whole Church of God.

He first refers to the time that intervened between Joshua and David, when the Lord raised up judges to govern the people; and such were the four he now mentions, Gideon, Barak, Samson, and Jephthah.

It seemed indeed strange in Gideon, with three hundred men to attack an immense host of enemies, and to shake pitchers appeared like a sham alarm. Barak was far inferior to his enemies, and was guided only by the counsel of a woman. Samson was a mere countryman, and had never used any other arms than the implements of husbandry: what could he do against such proved conquerors, by whose power the whole people had been subdued? Who would not at first have condemned the rashness of Jephthah, who avowed himself the avenger of a people already past hope? But as they all followed the guidance of God, and being animated by his promise, undertook what was commanded them, they have been honored with the testimony of the Holy Spirit. ²³⁵²³⁵     The history of Gideon we have in Judges 6:11, to the end of the 8th chapter: of Barak, in Judges 4:6, to the end of the 5th: of Samson, in Judges 13:24, to the end of the 16th: and of Jephthah, in Judges 11:1, to the end of the 12th chapter. Thus we see that the order of time in which they lived is not here observed, it being not necessary for the object of the Apostle. Barak was before Gideon, Jephthah before Samson, and Samuel before David. — Ed.

Then the Apostle ascribes all that was praiseworthy in them to faith; though there was not one of them whose faith did not halt. Gideon was slower to take up arms than what he ought to have been; nor did he venture without some hesitation to commit himself to God. Barak at first trembled, so that he was almost forced by the reproofs of Deborah. Samson being overcome by the blandishments of a concubine, inconsiderately betrayed the safety of the whole people. Jephthah, hasty in making a foolish vow, and too obstinate in performing it, marred the finest victory by the cruel death of his own daughter. Thus, in all the saints, something reprehensible is ever to be found; yet faith, though halting and imperfect, is still approved by God. There is, therefore, no reason why the faults we labor under should break us down, or dishearten us, provided we by faith go on in the race of our calling.

Of David, etc. Under David’s name he includes all the pious kings, and to them he adds Samuel and the Prophets. He therefore means in short to teach us, that the kingdom of Judah was founded in faith; and that it stood to the last by faith. The many victories of David, which he had gained over his enemies, were commonly known. Known also, was the uprightness of Samuel, and his consummate wisdom in governing the people. Known too were the great favors conferred by God on prophets and kings. The Apostle declares that there are none of these things which ought not to be ascribed to faith.

But it is to some only of these innumerable benefits of God that he refers, in order that the Jews might from them draw a general conclusion, — that as the Church has always been preserved by God’s hand through faith, so at this day there is no other way by which we may know his kindness towards us.

It was by faith that David so many times returned home as a conqueror; that Hezekiah recovered from his sickness; that Daniel came forth safe and untouched from the lions’ den, and that his friends walked in a burning furnace as cheerfully as on a pleasant meadow. Since all these things were done by faith, we must feel convinced, that in no other way than by faith is God’s goodness and bounty to be communicated to us. And that clause ought especially to be noticed by us, where it is said that they obtained the promises by faith; ²³⁶²³⁶     The previous sentence, “wrought righteousness,” is differently understood. Some refer it to a righteous and upright course of life, and others to the conduct of rulers and judges. The latter is the most suitable meaning here; and the words may be rendered “executed justice.” Samuel was an example of this.
   To “obtain promises” is to receive the things promised. — Ed. for though God continues faithful, were we all unbelieving, yet our unbelief makes the promises void, that is, ineffectual to us.

34. Out of weakness were made strong, etc. Chrysostom refers this to the restoration of the Jews from exile, in which they were like men without hope; I do not disapprove of its applications to Hezekiah. We might at the same time extend it wider, that the Lord, by his hand, raised on high his saints, whenever they were cast down; and brought help to their weakness, so as to endue them with full strength.

35. Women received, etc. He had already mentioned instances in which God had remunerated the faith of his servants, he now refers to examples of a different kind, — that saints, reduced to extreme miseries, struggled by faith so as to persevere invincible even to death. These instances at the first view widely differ: some triumphed gloriously over vanquished enemies, were preserved by the Lord through various miracles, and were rescued by means new and unusual from the midst of death; while others were shamefully treated, were despised by almost the whole world, were consumed by want, were so hated by all as to be compelled to hide themselves in the coverts of wild beasts, and lastly, were drawn forth to endure savage and cruel tortures: and these last seemed wholly destitute of God’s aid, when he thus exposed them to the pride and the cruelty of the ungodly. They seem then to have been very differently treated from the former ones; and yet faith ruled in both, and was alike powerful in both; nay, in the latter its power shone forth in a much clearer light. For the victory of faith appears more splendid in the contempt of death than if life were extended to the fifth generation. It is a more glorious evidence of faith, and worthy of higher praise, when reproaches, want, and extreme troubles are borne with resignation and firmness, than when recovery from sickness is miraculously obtained, or any other benefit from God.

The sum of the whole is, that the fortitude of the saints, which has shone forth in all ages, was the work of faith; for our weakness is such that we are not capable of overcoming evils, except faith sustains us. But we hence learn, that all who really trust in God are endued with power sufficient to resist Satan in whatever way he may assail them, and especially that patience in enduring evils shall never be wanting to us, if faith be possessed; and that, therefore, we are proved guilty of unbelief when we faint under persecutions and the cross. For the nature of faith is the same now as in the days of the holy fathers whom the Apostle mentions. If, then, we imitate their faith, we shall never basely break down through sloth or listlessness.

Others were tortured, etc. As to this verb, ἐτυμπανίσθησαν, I have followed Erasmus, though others render it “imprisoned.” But the simple meaning is, as I think, that they were stretched on a rack, as the skin of a drum, which is distended. ²³⁷²³⁷     The τύμπανον was, according to Schleusner, a machine on which the body was stretched; and then cudgels or rods, and whips were used. This appears from the account given in 2 Macc. 6: 19, 30. It is said that Eleasar, rather than transgress the Law, went of his own accord “to the torment” — ἐπὶ τὸ τύμπανον, and in the 30^th verse mention is made of stripes or strokes — πληγαῖς, and of being lashed or whipped — μαστιγούμενος. This was to be tympanized or tortured. — Ed By saying that they were tempted, he seems to have spoken what was superfluous; and I doubt not but that the likeness of the words, ἐπρίσθησαν and ἐπειρὰσθησαν, was the reason that the word was added by some unskillful transcriber, and thus crept into the text, as also Erasmus has conjectured. ²³⁸²³⁸     This conjecture not countenanced by any MSS. that are considered to have much weight. What has led to this conjecture has evidently been a misunderstanding as to the import of the word in this connection. Being a word of general import, it has been viewed as inappropriate here among words of specified meaning: it refers to the temptation or trial to which those who were condemned for their religion were commonly exposed — the offer of life and of favors and recantation: that seems to have been the special temptation here intended. — Ed. By sheepskins and goatskins I do not think that tents made of skins are meant, but the mean and rough clothing of the saints which they put on when wandering in deserts.

Now though they say that Jeremiah was stoned, that Isaiah was sawn asunder, and though sacred history relates that Elijah, Elisha, and other Prophets, wandered on mountains and in caves; yet I doubt not but he here points out those persecutions which Antiochus carried on against God’s people, and those which afterwards followed.

Not accepting deliverance, etc. Most fitly does he speak here; for they must have purchased a short lease of life by denying God; but this would have been a price extremely shameful. That they might then live forever in heaven, they rejected a life on earth, which would have cost them, as we have said, so much as the denial of God, and also the repudiation of their own calling. But we hear what Christ says, that if we seek to save our lives in this world, we shall lose them for ever. If, therefore, the real love of a future resurrection dwells in our hearts, it will easily lead us to the contempt of death. And doubtless we ought to live only so as to live to God: as soon as we are not permitted to live to God, we ought willingly and not reluctantly to meet death. Moreover, by this verse the Apostle confirms what he had said, that the saints overcome all sufferings by faith; for except their minds had been sustained by the hope of a blessed resurrection, they must have immediately failed. ²³⁹²³⁹     The verse concludes with these words “that they might obtain a better resurrection,” — better than what? Better than the resurrection referred to at the beginning of the verse, when it is said that “women received their dead raised to life again;” or better than the life promised by persecutors to those doomed to die, in case they renounced their religion. The former is the view taken by Scott and Stuart, and the latter by Doddridge: but as deliverance and no deliverance are facts in contrast, the first is the most obvious meaning.—Ed.

We may hence also derive a needful encouragement, by which we may fortify ourselves in adversities. For we ought not to refuse the Lord’s favor of being connected with so many holy men, whom we know to have been exercised and tried by many sufferings. Here indeed are recorded, not the sufferings of a few individuals, but the common persecutions of the Church, and those not for one or two years, but such as continued sometimes from grandfathers even to their grandchildren. No wonder, then, if it should please God to prove our faith at this day by similar trials; nor ought we to think that we are forsaken by him, who, we know, cared for the holy fathers who suffered the same before us. ²⁴⁰²⁴⁰     The conclusion of the 37^th verse is, “being destitute, afflicted, tormented:” this is said of those who “wandered about in sheep skins and goat skins.” They were destitute, they had been oppressed or persecuted and unjustly dealt with. Wrong treatment and oppression or persecution drove them from there homes and destitution followed. This is the way in which things are often stated in Scripture; the effect or the present state first, and then the cause or what led to it. The words are rendered “destitute, afflicted, maltreated,” by Macknight, — and “suffering want, afflicted, injuriously treated,” by Stuart. The second word often means oppression or persecution. The third word is found only here and chapter 13:2 where it is rendered “suffer adversity.” It is found in the Sept., in 1 Kings 2:26, twice and 11:39. It is used by Aqula in Exodus 22:22, and in Job 37:23. Its meaning properly is, to be ill or wrongfully treated. — Ed.

38. Of whom the world was not worthy, etc. As the holy Prophets wandered as fugitives among wild beasts, they might have seemed unworthy of being sustained on the earth; for how was it that they could find no place among men? But the Apostle inverts this sentiment, and says that the world was not worthy of them; for wherever God’s servants come, they bring with them his blessing like the fragrance of a sweet odor. Thus the house of Potiphar was blessed for Joseph’s sake, (Genesis 39:5;) and Sodom would have been spared had ten righteous men been found in it. (Genesis 18:32.) Though then the world may cast out God’s servants as offscourings, it is yet to be regarded as one of its judgments that it cannot bear them; for there is ever accompanying them some blessing from God. Whenever the righteous are taken away from us, let us know that such events are presages of evil to us; for we are unworthy of having them with us, lest they should perish together with us.

At the same time the godly have abundant reasons for consolation, though the world may cast them out as offscourings; for they see that the same thing happened to the prophets, who found more clemency in wild animals than in men. It was with this thought that Hilary comforted himself when he saw the church taken possession of by sanguinary tyrants, who then employed the Roman emperor as their executioner; yea, that holy man then called to mind what the Apostle here says of the Prophets; — “Mountains and forests,” he said, “and dungeons and prisons, are safer for me than splendid temples; for the Prophets, while abiding or buried in these, still prophesied by the Spirit of God.” So also ought we to be animated so as boldly to despise the world; and were it to cast us out, let us know that we go forth from a fatal gulf, and that God thus provides for our safety, so that we may not sink in the same destruction.

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