Heb. 11:31. By faith Rahab the harlot, having received the spies with peace (and sent them out by another way), did not perish with the unbelieving.
Behold, as I also said above, he brings forward the most despised person in order to shame them through her as well, if they indeed prove to be worse than such a woman, and at the same time showed that the power of faith is great, if it produces such an effect even in despised people. So she too showed her faith by hiding the men who were being sought as spies. She would not have hidden them if she had not believed that the city would be taken. For she spoke thus: "I know that you will take this land; for we have heard of your deeds" (cf. Josh. 2:9–10). And she believed what she heard; but those who did not believe the miracles of God perished.
Heb. 11:32. And what more shall I say?
Having brought the discourse to the harlot and sufficiently shaming them by the character of this person, he then for the sake of brevity does not enumerate all of them individually, so as not to appear lacking in propriety; yet neither does he remain entirely silent, but while seemingly concluding his discourse, he does not leave the matter unattended. And in this way, he neither wearies the listener, nor does he teach any less effectively what he intends, through the enumeration of a great number of persons.
Heb. 11:32. It would take too long for me to narrate
What sort? Either this is said, as is customary for us to say, hyperbolically; or: the time needed for the epistle.
Heb. 11:32. about Gideon (cf. Judg. 6:11–26), about Barak (cf. Judg. 4:4–9), about Samson (cf. Judg. 14–16) and Jephthah (cf. Judg. 11–12), about David (cf. 1 Sam. 16–31, 2 Sam. 1–24, etc.), Samuel (cf. 1 Sam. 1–10) and (other) prophets,
Some ask: for what reason does he place here Jephthah, and Samson, and Barak? What are you saying? Having spoken of a harlot, why should he not speak of them? There is no need to tell me about the rest of their life; but if they shone by faith, then pay attention to that. For the apostle is occupied not with biography, but with the demonstration of faith.
Heb. 11:33. who through faith conquered kingdoms, (cf. Judg. 7)
Soldiers who were with Gideon.
Heb. 11:33. Did righteousness,
Who? They themselves, and Samson. They repelled the enemies of their kinsmen and fellow tribesmen, showing themselves, on the one hand, compassionate toward their own people, and on the other, rising up against the enemies who wronged them. In this consists the property of "righteousness" — to render to each according to their due.
Heb. 11:33. Received promises,
As for example, David. For it says: "The Lord swore to David: of the fruit of your body I will set upon your throne" (Ps. 131:11). In the sensible meaning this was fulfilled in Solomon, but in the spiritual meaning – in the Lord Jesus, the True Solomon, the peaceful one, Peace itself. For thus they interpret the name Solomon, that is, peaceful.
Heb. 11:33. Stopped the mouths of lions,
Daniel (Dan. 6; Dan. 14) and Samson.
Heb. 11:34. quenched the power of fire,
Three youths (Dan. 3:10–22). He did not say they quenched the fire, but "the power of fire," which is stronger. For although it surrounded them, it did not have the power to burn them.
Heb. 11:34. Escaped the edge of the sword.
Also the three youths, or more accurately Elijah — the sword of Jezebel (3 Kingdoms 2–18), and David himself — the sword of Saul.
Heb. 11:34. Were strengthened out of weakness,
Those who returned from the Babylonian captivity: for they were no different from the bones of dead men, as stated in Ezekiel (Ezek. 37:11–14). But even the ailing Hezekiah received an extension of life (2 Kings 20:1–11).
became mighty in war, put to flight armies of foreigners;
This also refers to those same people who returned from Babylon. For the neighboring nations, who had always envied them, attacked them even more at that time, but they, trusting in the power of God, conquered them by faith (1 Macc. 6:28–42; 2 Macc. 8:1–6, etc.). But most of all, this applies to Samson.
Heb. 11:35. Women received their dead raised to life again;