11 By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised.
12 Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead.
13 These all died in faith, not having received the promises, but having seen{TR adds "and being convinced of"} them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth.
14 For those who say such things make it clear that they are seeking after a country of their own.
15 If indeed they had been thinking of that country from which they went out, they would have had enough time to return.
16 But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.
17 By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son;
18 even he to whom it was said, "In Isaac will your seed be called;"
19 accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead.
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,