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.
Moreover he said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Moses hid his face; for he was afraid to look at God.
For we don't have here an enduring city, but we seek that which is to come.
For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."},
Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world;
But you, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend, you whom I have taken hold of from the ends of the earth, and called from the corners of it, and said to you, You are my servant, I have chosen you and not cast you away; Don't you be afraid, for I am with you; don't be dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness.
God said moreover to Moses, "You shall tell the children of Israel this, 'Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is my name forever, and this is my memorial to all generations.
I will establish my covenant between me and you and your seed after you throughout their generations for an everlasting covenant, to be a God to you and to your seed after you. I will give to you, and to your seed after you, the land where you are traveling, all the land of Canaan, for an everlasting possession. I will be their God."
For those who say such things make it clear that they are seeking after a country of their own.
And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom; to whom be the glory forever and ever. Amen.
In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you.
Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom.
Behold, Yahweh stood above it, and said, "I am Yahweh, the God of Abraham your father, and the God of Isaac. The land whereon you lie, to you will I give it, and to your seed.
Yahweh appeared to him the same night, and said, "I am the God of Abraham your father. Don't be afraid, for I am with you, and will bless you, and multiply your seed for my servant Abraham's sake."
But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.'
But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?'
At that time, says Yahweh, will I be the God of all the families of Israel, and they shall be my people.
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,