And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
13. Wherefore did Sarah laugh? ] The Divine nature of Abraham’s guest is shewn in His knowledge of Sarah’s thought, cf. Gen 17:19. Here, for the first time, Abraham’s Visitant is identified with Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. And the LORD (Jehovah) said, c.] So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See Clarke on Ge 16:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord said unto Abraham,…. This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name “Jehovah”, as well as by his knowledge of Sarah’s behaviour; he did not turn himself to her, that it might be more manifest that it was not upon the sight of her he judged she laughed, but from his own omniscience; and he chose rather to speak to her husband than to her, appearing as a stranger, and that he might reprove her:
wherefore did Sarah laugh, saying, shall I of a surety bear a child,
which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.
Fuente: John Gill’s Exposition of the Entire Bible
13. And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to remark, that the word of the Lord is so precious to himself, that he would be regarded by us as present, whenever he speaks through his ministers. Again, whenever he manifested himself to the fathers, Christ was the Mediator between him and them; who not only personates God in proclaiming his word, but is also truly and essentially God. And because the laughter of Sarah had not been detected by the eye of man, therefore Moses expressly declares that she was reprehended by God. And to this point belong the following circumstances, that the angel had his back turned to the tent, and that Sarah laughed within herself, and not before others. The censure also shows that the laughter of Sarah was joined with incredulity. For there is no little weight in this sentence, ‘Can anything be wonderful with God?’ But the angel chides Sarah, because she limited the power of God within the bounds of her own sense. An antithesis is therefore implied between the immense power of God, and the contracted measure which Sarah imagined to herself, through her carnal reason. Some translate the word פלא ( pala,) hidden, as if the angel meant that nothing was hidden from God: but the sense is different; namely, that the power of God ought not to be estimated by human reason. (414) It is not surprising, that in arduous affairs we fail, or that we succumb to difficulties: but God’s way is far otherwise, for he looks down with contempt, from above, upon those things which alarm us by their lofty elevation. We now see what was the sin of Sarah; namely, that she did wrong to God, by not acknowledging the greatness of his power. And truly, we also attempt to rob God of his power, whenever we distrust his word. At the first sight, Paul seems to give cold praise to the faith of Abraham, in saying, that he did not consider his body, now dead, but gave glory to God, because he was persuaded that he could fulfill what he had promised. (Rom 4:19.) But if we thoroughly investigate the source of distrust, we shall find that the reason why we doubt of God’s promises is, because we sinfully detract from his power. For as soon as any extraordinary difficulty occurs, then, whatever God has promised, seems to us fabulous; yea, the moment he speaks, the perverse thought insinuates itself, How will he fulfill what he promises? Being bound down, and preoccupied by such narrow thoughts, we exclude his power, the knowledge of which is better to us than a thousand worlds. In short, he who does not expect more from God than he is able to comprehend in the scanty measure of his own reason, does him grievous wrong. Meanwhile, the word of the Lord ought to be inseparably joined with his power; for nothing is more preposterous, than to inquire what God can do, to the setting aside of his declared will. In this way the Papists plunge themselves into a profound labyrinth, when they dispute concerning the absolute power of God. Therefore, unless we are willing to be involved in absurd dotings, it is necessary that the word should precede us like a lamp; so that his power and his will may be conjoined by an inseparable bond. This rule the Apostle prescribes to us, when he says,
‘
Being certainly persuaded, that what he has promised, he is able to perform,’ (Rom 4:21.)
The angel again repeats the promise that he would come ‘according to the time of life,’ that is, in the revolving of the year, when the full time of bringing forth should have arrived.
(414) Does not the English version fully express this meaning? “Is anything too hard for the Lord?” — Ed.
Fuente: Calvin’s Complete Commentary
13. The Lord said Here the speaker is expressly called Jehovah . He also shows his knowledge of the thoughts of Sarah, and in the next verse identifies himself with Jehovah, saying: “Is any thing too hard for Jehovah? At the time appointed I will return,” etc . All this is incompatible with the idea that the speaker merely personates Jehovah .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Yahweh said to Abraham, “Why did Sarah laugh saying ‘will I really bear a child, when I am old?’ Is anything too hard for Yahweh? At the set time I will return to you when the season comes round, and Sarah will have a son”.’
Nothing is hidden from God. The laugh, and the thought of the heart, is discerned. And it is answered. ‘Is anything too hard for Yahweh?’ Yahweh can do anything. The universality of this statement at this time is remarkable. Yahweh is seen as supreme and all powerful.
“At the set time” compare Gen 17:21. This passage assumes the existence of the covenant in Genesis 17.
So the promise is sure. Sarah will have a son. The partly direct, partly indirect method of first referring to Yahweh and then speaking in the first person is reminiscent of the angel of Yahweh (compare 16:10-11). But Abraham is too important in God’s eyes for His approach to be described as anything but direct. Thus we have ‘Yahweh said’.
Gen 18:15 a
‘And Sarah denied, saying, “I did not laugh”, for she was afraid.’
Her fear arises from the fact that the man knows her thoughts, and that what she had done was a breach of etiquette. It is stressed by the fact that she interrupts the men in conversation, another breach of etiquette, for she is not sitting with them. But she is becoming aware that the One Who is speaking has the power so to speak and the power to punish. She tries to cover up her failure. She has laughed at the representative of Yahweh. But she cannot deceive God, nor can we.
Gen 18:15 b
‘And he said, “Oh no. But you did laugh”.’
The words appear a little harsh. But God wants her to know that nothing is hidden from Him. And He wants her to face up to her unbelief. It will be better for her if she does. Sometimes God has to be cruel to be kind.
Gen 18:16 a
‘And the men rose up from there and looked towards Sodom.’
Knowing the final result our hearts chill at the words. But the incident is perfectly innocent to Abraham. It simply means that that was the direction in which it was clear they were going.
Gen 18:16 b
‘And Abraham went with them to bring them on their way.’
He is the perfect host to the end. He had no other purpose. But how important it was for Lot that he should do so. On such a small courtesy can depend lives.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 28
SARAH REPROVED FOR HER UNBELIEF
Gen 18:13-14. And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.
THERE is no time, no situation, no circumstance wherein We are not in danger of falling into sin. Whether we be in good company or in bad, we have need to be on our guard against the influence of our indwelling corruption. We may be engaged in the most sacred duties, and yet be assaulted by the most horrible temptations: we may be performing the kindest offices to others, or be receiving the most important instructions from them; and the things which in their own nature tended only to good, may through the depravity of our hearts become occasions of sin.
Abraham and Sarah were occupied in a way truly pleasing to God. The aged Patriarch, seeing three strangers at a distance, ran and invited them to his tent; and having brought them thither, gave immediate directions for their hospitable entertainment. He desired his wife to make ready some cakes; and ran himself and fetched a young calf from the herd; and, when it was dressed, he set it with butter and milk before them. In this he is proposed as a pattern to us; and we are told for our encouragement that he entertained angels unawares. No doubt, Sarah also performed her part with as much alacrity as Abraham himself: yet behold, the very kindness with which her hospitality was rewarded, called forth the latent evil of her heart; and occasioned her to commit a sin, which brought down upon her a severe rebuke.
We propose to consider,
I.
The reproof given to Sarah
Sarah, occupied in her domestic engagements, was not present while these illustrious strangers partook of the refreshment provided for them: but, being close at hand, she overheard the inquiries made after her, and the assurance given to Abraham that she should bear him a son. Not able to credit these tidings, she laughed within herself. But the Lord (for he was one of the guests in human shape) knew what passed in her heart, and testified his displeasure on account of it. In his reproof, we notice,
1.
A just expostulation
[Sin of every kind is unreasonable; but unbelief in particular: because it questions every perfection of the Deity, and contradicts all the records both of his providence and grace. However secret may be its actings, or however specious its appearances, God will not fail to notice and reprove it. Sarah might have said, that she had done nothing but what Abraham himself had done, the very last time that the divine purpose respecting a son had been announced to him [Note: Gen 17:17.]: but though the external act of laughing was the same both in her and in him, the principle from which it sprang was widely different: Abrahams was a laugh of admiration and joy; Sarahs was a laugh of unbelief and distrust. But instead of attempting to extenuate her fault, she denied the fact altogether. Alas! how awfully prolific is sin! it never comes alone: it generally brings a multitude of others to justify or conceal it. But it is in vain to cover our iniquities: God sees through the cobweb veil, and will charge upon us the aggravated guilt which we thus foolishly contract. And sooner or later he will call every one of us to account, Wherefore we did so or so? and especially, Wherefore we disbelieved his word?]
2.
A convincing interrogatory
[Unbelief has not respect so much to the veracity, as to the power of God. He has given water indeed, but can he give bread also; can he provide flesh for his people? Even Moses doubted how God could supply the Israelites with flesh in the wilderness, since it would require all the flocks and herds that they possessed, to feed them one single month [Note: Num 11:22.]. But God has given abundant evidence of his power, so that no apparent impossibilities ought at all to shake the steadfastness of our faith. Did he not form the universe out of nothing, by a simple act of his will? Did he not give laws to all the heavenly bodies; and does he not still preserve them in their orbits? Does he not also supply the wants of every living creature upon earth? Is he not moreover the true and proper Father of all who are born into the world, and especially the Father of their spirits? How absurd then was it to suppose, that her age, together with that of her husband, was any effectual obstacle to the accomplishment of Gods word? Can any thing be too hard for the Lord? One moments reflection on his omnipotence should banish unbelief from the heart for ever.]
3.
A reiterated assurance
[It is most humiliating to think what a necessity our unbelief imposes upon God to repeat and renew his promises to us: and the earnestness with which the promise so often given, is here repeated, shews the just displeasure which Sarahs unbelief had excited in the bosom of her God. We cannot indeed but be filled with amazement that he did not rather say, Since you treat my promises with profane derision, you shall never be made a partaker of them. But God well knows the weakness of the human heart; and therefore, in condescension to it, he has confirmed his promise with an oath, that we might have the fuller assurance, and the stronger consolation [Note: Heb 6:17-18.]. It is thus that he tenderly reproved the church of old; Why sayest thou, O Jacob, and speakest, O Israel, saying, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding [Note: Isa 40:27-28. Then see the additional promises, 2931. See also Isa 49:13-16.]. Were he to suffer our unbelief to make void His truth, no one of his promises would ever be fulfilled. But he has assured us that this shall not be the case [Note: Rom 3:3-4 with 2Ti 2:13.]. If any thing will put to shame our unbelief, surely this must. Such tenderness cannot but prevail upon us more forcibly than ten thousand menaces.]
While we contemplate the reproof so long since administered, let us consider,
II.
The instruction to be gathered from it
In truth, it sets before us many an instructive lesson. Amongst many others, it teaches us,
1.
What need we have to guard against the workings of unbelief
[Sarah, fifteen years before, had betrayed her unbelief, in giving her servant Hagar into Abrahams bosom, in order that she might obtain through her the child which she despaired of obtaining in her own person. She had waited ten years, and began to think, that the promise would fail, if she did not resort to such an expedient as this [Note: Similar to this was Rebekahs policy, Gen 27:6-10.]. And though she had been deservedly punished for her unbelief by the petulance and contempt of Hagar, and by the workings of envy and wrath in her own heart, yet she still yielded to the same evil principle as soon as a fresh occasion for its exercise arose. It is astonishing what deep root this malignant principle has taken in our fallen nature. From the moment that our first parents questioned the fulfilment of that word, In the day that thou eatest thereof thou shalt surely die, man has been prone to doubt the veracity of God. There is not a promise or a threatening, to which we do not find some objections, and some fancied ground for doubting its accomplishment. If we do not directly contradict the declarations of God, we still entertain a secret suspicion, that they will not be verified. But let us be on our guard: for though the sin of unbelief is but small in human estimation, it is exceedingly offensive to God, and will, if allowed to gain an entire ascendency over us, assuredly exclude us from his heavenly kingdom [Note: Heb 3:19; Heb 4:11.].]
2.
How ready God is to mark the good that is in our actions, while he casts a veil over the evil with which it is accompanied
[At the very time that Sarah yielded to unbelief, she exercised a reverential regard for her husband: and though our duty to man is certainly inferior to our duty to God, God has passed over in silence the unbelief she betrayed, and recorded with peculiar approbation the terms in which she spake of Abraham: After I am waxed old, shall I have pleasure, my Lord being old also? St. Peter, I say, records this, and proposes her as a pattern to all married women; saying, In this manner in the old time the holy women who trusted in God adorned themselves, being in subjection to their own husbands; even as Sarah obeyed Abraham, calling him Lord. We see in the Scriptures many instances wherein God has manifested the same condescension to his frail and sinful creatures. In the reproof which our blessed Lord gave to Peter, he acknowledged that he had a little faith, at the very time that he had been yielding to unbelieving fears. And because there was some good thing towards the Lord God of Israel in the heart of young Abijah, God was pleased to distinguish him from all the family of Jeroboam by giving to him a peaceful death, and an honourable interment [Note: 1Ki 14:13.]. This is a great encouragement to us amidst all the weakness that we feel: and we may be assured that if, on the one hand, the evils of our heart will be disclosed, so, on the other hand, there is not a good purpose or inclination that shall not be made manifest, in order that every one may have his due proportion of praise from God [Note: 1Co 4:5.].]
3.
What a mercy it is to have our secret sins detected and reproved
[From this time we hear no more of Sarahs unbelief: on the contrary, the reproof given her on this occasion was effectual for the confirming and establishing her faith. In the account given of the most eminent Saints who were distinguished for their faith, Sarah herself is mentioned; and her faith is said to have been instrumental to the accomplishment of that very promise, which in the first instance she had disbelieved [Note: Heb 11:11-12.]. And how many have found similar reason to bless God for the fidelity of their friends, or for the inward rebukes of their own conscience! Had their sin passed without notice, they had lived and died under its dominion: but by a timely discovery of it they have been led to repentance, and stirred up to the exercise of the virtue they had overlooked. Let us then in any wise rebuke our brother, and not suffer sin upon him. And let us be studious to improve the instructions we receive, that we may be radically amended by them, and make our profiting appear unto all.]
4.
How essential to our best interests is a right knowledge of God
[Had Sarah duly adverted to the omnipotence of God, she had escaped the shame and the reproof which her unbelief drew down upon her. And what is it that is really at the root of all our sin? Is it not an ignorance of God? If we duly considered how great he is, should we not be afraid to provoke his displeasure? If we reflected properly on his goodness, should we not be shamed into a sense of our duty? If we were mindful of his truth and faithfulness, should we not expect the certain completion of every word that he has ever spoken? We are told, that the Jews would not have crucified the Lord of Glory if they had really known him: in like manner we may say of every sin we commit, We should not have committed it, if we had known what a God we sinned against. Let us then endeavour to obtain just views of God, and of all his perfections. Let us not limit either his power or his grace: but knowing him to be God Almighty, let us walk before him, and be perfect [Note: Gen 17:1.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Gen 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
Ver. 13. Said to Abraham, Wherefore did Sarah laugh? ] The wife’s sin reflects upon the husband. But Solomon shows that some wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oil in his hand, as restrain them from ill doing. Pro 27:15-16 Liberum arbitrium, pro quo tantopere contenditur, viri amiserunt, uxores arripuerunt , saith one a wittily.
a Heidfeld.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Wherefore? Figure of speech Erotesis. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Wherefore: Joh 2:25
Reciprocal: Gen 18:10 – he said Gen 18:12 – laughed Gen 43:1 – General Mar 10:27 – With men Act 12:11 – I know
Fuente: The Treasury of Scripture Knowledge
Gen 18:13; Gen 18:15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The fact that the Lord knew Sarah had laughed and knew her thoughts demonstrated his supernatural knowledge to Abraham and Sarah. This would have strengthened their faith in what He told them.