A Cloud of Faithful Witnesses, Commentary 15
The Iudges Faith.
VERSE 32.
And what shall I say more? For, the time would be too short for me to tell of Gedeon, of Barac, and of Samson, and of Iephte: Also of Dauid, and Samuel, and of the Prophets.
Which through faith subdued Kingdomes, wrought righteousnesse, &c.
HItherto, the Author of this Epistle hath set down vntounto vsus examples of faith, more at large. But from this verse to the end of this Chapter, he heapes vp briefely together many examples of faith, one vponupon another. The reason whereof is; First, because the number of true beleeuers which are mentioned in Scripture, is very great, and therefore he could not here stand to set them downe in order one by one. Secondly, by handling all the examples at large, which the Author propoundeth, in this short Epistle, hee should hauehave seemed to hauehave restrained the name and title of faith to a very few: for, all that are here named and commended for their faith, are but few, in comparison of all that truely beleeued in the olde Testament. And therefore hee heapes vp the rest together, to intimate that the number of beleeuers, was more than he could record. And this hee doth, by a Rhetoricall preterition or passing ouer, called in Schooles, Paralepsis; whereby matters are briefly dispatched and passed ouer, with the very naming only.
What shall I say more? That is, as if hee had said; I hauehave propounded diuers worthy examples of faith: and, besides these, there are also many more; but the time of writing an Epistle, will not suffer me to handle them all at large.
First, in this particular quicke dispatch of beleeuers, by our Apostle, wee may obserue a difference betweene the infinite vnderstanding of God, and the created vnderstanding that is in mans minde. Man, indeed, vnderstands the things that are reuealed to him of God; but yet, in a manner and order, farre different from that which is in God: for, man cannot conceiue, in his minde, all the things hee knowes, at once, by one acte of his vnderstanding; but must hauehave distinct time to conceiue of them, one by one distinctly. For, looke as he vtters them distinctly, one by one (as we see in this place) so likewise, doth he apprehend them in conceit, and vnderstanding. But, with God it is not so; for, God at once, by one acte of vnderstanding, without distinction of time, doth conceiue of all things at once, both past, present, and to come; and so could vtter and expresse them, if any creature were able in conceit so to comprehend them.
Secondly, whereas the holy Ghost saith, The time would be too short, &c. Hee giues vsus to vnderstand, that the number of beleeuers is very great; and that a long time would not serue to repeat them, or to write of them. This directeth vsus vntounto a good answer to a question, which much troubleth our common people; to wit, How great is the number of them that shall be saued; whether is it greater than the number of them that shal be damned? Ans. We must consider the nūber of the elect 2. wais: 1. in cōparison of them that shall be condemned: secondly, in themselues. If we compare the elect with the reprobate, the number of the elect is but a small nūber: for, in most ages, the church of God hath beene but a handfull, to the rest of the world. And in the Church this likewise is true, Many are called, but few chosen, in respect of them that are called. But yet consider the elect, as they are in themselues, and they are a huge great number; yea, innumerable, as Saint Iohn saith, speaking of the elect among the Gentiles, beside the chosen Iewes: for, all that doe truely beleeue shall bee saued. Now, beleeuers are innumerable: This the Author of this Epistle would insinuate vntounto vsus by his phrase of speech, What shall I say more? &c.
In handling these examples, wee must obserue the order here vsed by the holy Ghost: for, in this 32. verse hee sets down the names of the persons that beleeue, all ioyntly together, rehearsing them one by one. And in the 33, 34, 45, verses, he laies downe briefly the fruits of all their faith; in number, tenne most notable actions, seruing all and eueryevery one of them, most worthily to commend their faith. In the handling of them, wee will follow the order obserued by the holy Ghost: and, first, speake of the persons; then, of their actions.
The foure first are these: Gedeon, Barac, Samson, and Iephte; These foure were Iudges in Israel: the fift is Dauid, who was both a Prophet and a King: the sixt is Samuel, both a Iudge and a Prophet: lastly, the Prophets generally; by whom wee must vnderstand especially these three; Elias, Eliseus, and Daniel.
In speaking of these persons here commended vntounto vsus; first, we will intreate of them generally, and then in particular. In generall, let vsus first obserue the order which the holy Ghost here vseth in naming them. Gedeon, for time, was after Barac; and yet here he is first named: so Samson was after Iephte, and yet here he is put before him. This, the holy Ghost would neuer doe, without some special cause. We therefore must knowe, that the Scripture vseth a two-fold order in reckoning vp of persons; to wit, the order of time: when as hee that liued first, is first named: and the order of dignity; when the most worthy and excellent is named first, though he were later in time. Now, the Scripture accounteth best of them that did excell in faith, and in the fruits thereof: so in this place whereas Gedeon is set before Barac, & Samson before Iephte; the holy Ghost obserues not the order of time, but the order of dignity, according to the excellency of their faith; naming them in the first place, that were most famous for this grace of faith, and did exceed the other in the fruits thereof.
Here we learne this speciall point: That the more men excell in faith, and other graces of God; the more God will honour them: for, looke who most honour God, shall be most honoured of him: but the more a man excels in grace, the more he honours God. And for this cause is Gedeon preferred before Barac, and Samson before Iephte ▪ because they were more plentifull in the fruits of faith. This must mooue vsus, not onelyonly to seeke to hauehave faith, but to labour eueryevery day more and more for the increase of faith, and of obedience: for, the more a man abounds in grace before God, the more will God honour him, both here, and in heauen. And thus much for the order wherein they are propounded.
Secondly, let vsus consider what manner of persons these were, Gedeon, Barac and the rest: They were extraordinary men, in their time, raised vp by God, for the speciall good of his Church, and the common wealth of the Iewes, that they might help and defend them in distresse. And therefore, as their calling was extraordinary; so God indued them with extraordinary gifts of wisdome, strength, zeale, and authority: for which, they are here renowmed in this Catalogue of most worthy beleeuers.
In their example wee may obserue this point: That whom God doth raise vp extraordinarily, for some speciall good in his Church, them he endues with extraordinarie gifts to discharge that calling: and withall, hee giues them the spirit of grace, with a true and liuely faith. This (besides the instance we hauehave in hand) appeares plainly in Christes Apostles: they were called by Christ to preach the Gospell to all the world, and to plant his Church vniuersally; and thereupon (howsoeuer they were simple men before) were furnished with extraordinary gifts of wisedome, zeale, & knowledge, and with this excellent grace of sauing faith, which did sanctifie their other gifts: for, howsoeuer Iudas was numbred among them, hauing been a Disciple; yet he neuer came to the execution of the Apostleship, but went astray from that ministration, Acts 1.25. And in these later dayes, when God restored his Gospell to light out of the darke myst of Popery, hee raised vp extraordinarie men, whom he endued with wisedome, zeale, and iudgement; which gifts also he sealed vp in them by a liuely faith, which they testified by their piety and godlinesse in life & conuersation. And this course he obserueth vsually, in all those whom hee raiseth vp extraordinarily for the good of his Church.
This we must obserue, to acquaint vsus with a special difference, betweene those whom God raiseth vp extraordinarily for speciall good, and all arch heretiques and traytors that set vp themselues, vnsent of God. For, many such wretches hauehave excelled in wisedome, in worldly policy, in zeale and authority: whereupon they hauehave pretended and perswaded many, that they were called of God. But hereby especially they are to be discouered, that they are voide of this rare gift of true sauing faith: for, look at their lyues, and ordinarily for impiety, they hauehave beene and are arch-diuels. So that, though they wanted not authority, or outward zeale, and wisedome: yet they wanted faith, which should purifie their hearts; or else they would neuer hauehave liued in such notorious sinnes, as they were discouered to doe. And this is the triall which our Sauiour Christ directs vsus vntounto; saying, Ye shall knowe them by their fruites, Math. 7.16. Let them therefore pretend what knowledge, what zeale, or authority soeuer they will; if the fruits of faith appeare not in their lyues by obedience, they are not called of God, for the speciall good of his Church.
Thus much of these men in generall: now wee come to entreate of them seuerally, as they are propounded in the Text.
THe first person here commended vntounto vsus, is Gedeon: the History of whose acts, is laid down at large, Iudges chap. 6. In his example note one point especially, to acquaint vsus with the manner which God vseth in begetting and encreasing true faith in the hearts of his children. If we reade the Story, we shal see, that the Lord, in the likenesse of an Angel, called Gedeon, once, twice,Iudges 6.12.14.16. yea thrice to be a Iudge to his people. But Gedeō greatly doubts of his calling, & therefore desires a signe of the Lord; which God gaue him: For, the sacrifice which he offered, was burned vp with fire from heauen: yet still hee doubted, and was in a greater feare then before, euen of death it selfe: but, being confirmed by the Angell, and set a-worke, he brake down the Altar of Baall, and built one to the true GOD, and thereon offered sacrifice as God commaunded, though with some feare. And, when the Midianites and Amalekites came armed against Israell, hee is stirred vp by the spirit of God for their defence: but yet still hee doubted of his calling, and therefore againe asked a signe at Gods hands, and had it; and after that asked another, which GOD also graunted. Nowe, hauing all these one in the necke of another, at length hee knowes his calling, and so goes in faith, and defends Israell: so that hee got the assurance of his calling, by sundry particular signes and confirmations of his faith. And though hee doubted greatly at the first: yet, after hee beleeues, not onelyonly that hee should bee a Iudge and Deliuerer of Gods people out of the hands of their enemies; but this principally, that God was his God, and would giuegive vntounto him euerlasting life.
Here then we hauehave a notable precedent of the manner of Gods working true and sound faith in the hearts of his children. They receiue not this grace at once: but, by degrees, God works it in them by little and little. When a man is first called of GOD, hee hath much doubting and feare; but then God sends sundry helpes to weaken this feare and doubting: and as they decrease, so is faith encreased. No man beleeues soundly at the first, but weakely; euen as he growes in yeares, so he must grow in faith: and the encrease of our faith is by continuance in the meanes, and by experience of Gods louelove and fauour. And indeed the more faith encreaseth, the more wee vse the meanes to grow therein, and the more we delight in the meanes; and at length, after long experience of Gods mercy, wee shall hauehave wrought in our hearts this gift of true & liuely faith, which shall be able to preuaile against all feare and doubting. And thus much for the person of Gedeon.
The second person commended vntounto vsus, is Barac; of whom wee may reade, Iudges 4. His Storie is large and plaine enough: and therefore wee will not stand vponupon it.
The third person is Samson; of whom wee may also reade, Iudges 13.14, &c. Now, touching Samson, this question may well be asked, how hee can be iustly commended for his faith, seeing it may seeme hee killed himselfe? Answere. Samson did not kill himselfe: for hee was called extraordinarily to be a Iudge ouer Israell for their defence and deliuerie out of the hands of the Philistimes. Now, when the Princes of the Philistimes were gathered together, being his enemies, and the enemies of God and his people, hee cast the house downe vponupon their heads to kill them therein, because (beeing blinde) hee could not pursue them in battaile. And therefore hauing them by Gods prouidence in his hands, hee destroyed them, as his calling was; albeit, hee lost his owne life in the same action.
Againe, Samson in pulling downe the house, purposed not directly and wilfully to kill himselfe, but to aduenture his owne life, by taking iust reuenge vponupon his enemies, and the enemies of God; and therefore as Gods seruant, he prayed first vntounto God: and so did no more thā the Souldier in the field ought to doe; who, bearing a louing minde towards his Countrey, is content to aduenture his owne life for the destruction of his enemies, in the defence of his Countrey; and is resolued, that if hee die in that defence, hee dieth in his lawfull place and calling, and dieth Gods seruant: yea, Gods Champion. This did Samson, and therefore may iustly be commended for his faith: neither is this fact of his any disgrace, but rather a notable commendation of his faith, and an euidence of great zeale for Gods glory, and of singular louelove to his people.
The fourth person commended heere, is Iephte: of whom wee may reade, Iudges 11. Iephte was the base sonne of Gilead, borne of an harlot. To be base borne, is noted in Scripture as a matter of reproach; and therefore the Lord forbade A bastard to enter into the congregation of the Lord, to beare any office, vntounto the tenth generation, Deuteronomie chapter 23. verse 2: So ignominious is this kinde of birth, by the iudgement of Gods spirit, vntounto that party on whom it falls. For, this sinne of fornication doth not onelyonly hurt the persons committing it, but euen staines the children base borne to the tenth generation. Yet, howsoeuer Iephte was base borne, and so suffered for it great reproach; heere wee see, hee is commended vntounto vsus for his faith, among the most worthy beleeuers that euer were. Indeede, besides Iephte, wee shall not finde the like example in Scripture. Yet in Iephte wee may see, that howsoeuer it be a reproachfull thing, to be borne of fornication; yet that doth not hinder, but the party so borne, may come to true faith, and so to the fauour of God, and to life euerlasting. Such persons as are base borne, vponupon viewe of that reproach, which the Scripture fasteneth vponupon them, might take occasion to thinke miserably of themselues; even that God had reiected them: but, this example serues to shewe, that it hindereth not, but that they may come into the fauour of God, and by faith get honor of God, to countervaile that discredit, which they hauehave by their base birth.
Further, whereas wee commonly say, that such as are base borne, are wicked persons; here wee see the contrary in Iephte: and therefore, wee must not for this cause condemne any for wicked or vngodly. Indeed, the Lord hath branded this estate with reproach, that men should shun the sinne of fornication the more.
Againe, whereas Iephte is here commended for his faith; we may probably gather, that their opinion is not true, who hold that Iephte sacrificed & killed his owne daughter. For, beeing commended here for his faith, certain it is, he had knowledge in Gods will and word: and therefore, we must not thinke, but that he knewe, God would neuer accept of such a vowe; by the performance whereof, hee should commit wilfull and most vnnaturall murder. This his faith shewes, that it was not his intent to kill the first person that met him out of his house; for, by the light of nature hee might know, that God would neuer accept thereof: and therefore, it is not like he so made his vow; for, this faith, and such a vow cannot stand together.
But some will say, the text is plaine (Iudg. 11.31) that He vowed to offer for a burnt offering, the thing that cam out of the doores of his house to meet him when he came home. Ans. It is so indeed, in some translations: It shall be the Lords (And) I wil offer it, &c. But the words, in the originall, may as well bee translated thus: It shall bee the Lords, (or) I will offer it, &c. And this later translation is more sutable to the circumstances of the place; for, this was Iephtes meaning, that whatsoeuer met him first, he would dedicate it to God: &, if it were a thing that might bee sacrificed, then his purpose was to offer it vntounto the Lord in sacrifice.
Quest. But if he did not kill her, why did he then so lament for her? Ans. Because, by his vowe he was to dedicate her to God; and so shee was to liue a Nazarite all her life long: which must needs be a very bitter thing to him, who had no childe but her; it beeing so great a reproach, and in some sort, a curse in those daies, to want issue. I speake not here, how well or ill Iephte did in making her a Nazarite: But, this may no way bee admitted, That beleeuing and godly Iephte should aduisedly kill his owne daughter. Vndoubtedly, hee could not thinke that God would bee pleased, with such an abhominable sacrifice. Thus much for these persons: the rest, I passe ouer, because this story is plaine and large in Scripture.