24 By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter,
25 choosing rather to share ill treatment with God's people, than to enjoy the pleasures of sin for a time;
26 accounting the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward.
27 By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
28 By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
29 By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up.
30 By faith, the walls of Jericho fell down, after they had been encircled for seven days.
31 By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace.
32 What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets;
33 who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions,
34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens.
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,