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;
12 So that from one man, who was near to death, came children in number as the stars in heaven, or as the sand by the seaside, which may not be numbered.
13 All these came to their end in faith, not having had the heritage; but having seen it with delight far away, they gave witness that they were wanderers and not of the earth.
14 For those who say such things make it clear that they are searching for a country for themselves.
15 And truly if they had kept in mind the country from which they went out, they would have had chances of turning back.
16 But now their desire is for a better country, that is to say, for one in heaven; and so it is no shame to God to be named their God; for he has made ready a town for them.
17 By faith Abraham made an offering of Isaac, when he was tested: and he with whom the agreement had been made gave up as an offering the only son of his body,
18 Of whom it had been said, From Isaac will your seed take their name:
19 Judging that God was able to give life even to the dead; and because of this he did get him back as if from death.
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,