11 And by faith Sarah herself had power to give birth, when she was very old, because she had faith in him who gave his word;
Now Abraham and Sarah were very old, and Sarah was past the time for giving birth. And Sarah, laughing to herself, said, Now that I am used up am I still to have pleasure, my husband himself being old? And the Lord said, Why was Sarah laughing and saying, Is it possible for me, being old, to give birth to a child? Is there any wonder which the Lord is not able to do? At the time I said, in the spring, I will come back to you, and Sarah will have a child.
Still, he did not give up faith in the undertaking of God, but was made strong by faith, giving glory to God, And being certain that God was able to keep his word.
Then Abraham went down on his face, and laughing, said in his heart, May a man a hundred years old have a child? will Sarah, at ninety years old, give birth? And Abraham said to God, If only Ishmael's life might be your care! And God said, Not so; but Sarah, your wife, will have a son, and you will give him the name Isaac, and I will make my agreement with him for ever and with his seed after him.
And the Lord came to Sarah as he had said and did to her as he had undertaken. And Sarah became with child, and gave Abraham a son when he was old, at the time named by God.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Hebrews 11
Commentary on Hebrews 11 Matthew Henry Commentary
Chapter 11
The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace.
Hbr 11:1-3
Here we have,
Hbr 11:4-31
The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old-Testament times, and these may be divided into two classes:-
Hbr 11:32-40
The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them.' Observe,