And they said unto him, Where [is] Sarah thy wife? And he said, Behold, in the tent.
9. Sarah thy wife ] The knowledge of his wife’s name must have caused Abraham surprise, and gives perhaps the first indication of his guests’ real character.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 18:9-15
Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, Which am old?
—
The conflict between fear and faith
I. THE THINGS PROMISED SO FAITH ARE DIFFICULT OF RELIEF.
1. It is necessary that faith should be thus tried by difficulty.
2. We must be cast entirely upon the word of God.
II. FAITH MAY, FOR A WHILE, BE QUITE PARALYZED BY FEAR (Gen 18:15).
1. In sincere souls this condition is only momentary.
2. To accept God at His word would save us from all foolish wonder.
III. GOD GRACIOUSLY GRANTS POWER TO OVERCOME THE FEAR. If only faith is real at bottom and in any way lays hold upon God, He will pardon its infirmities and repair its weaknesses. This He did in Sarahs case.
1. By mild reproof.
2. By recognizing the good which is mixed up with our infirmity.
3. By repeating His promises.
4. By casting us upon His own omnipotence (Gen 18:14). (T. H.Leale.)
Lessons
1. Gracious hospitality hath sweet returns from God as acceptance with Him.
2. Known to God are souls who entertain Him, better than He is known to them. Where is Sarah?
3. God calleth for the woman to be sharer in the promise with the man.
4. It is good to be at hand, near to God in our places, when promises are given out (Gen 18:9).
5. God labours to put believing souls above all doubts concerning His promise.
6. God is punctual in His own time to perform His promise.
7. God will keep His saints alive to see the good which He promiseth them.
8. Weak saints may receive promises with their ears, and yet not believe nor digest them (Gen 18:10).
9. Sensible objections may puzzle the weak faith of Gods servants {Gen 18:11).
10. Weakness of faith and strength of sense may make saints despise the promise,
11. Natures defects are apt to question the power of God to help them. (G. Hughes, B. D.)
Lessons
1. God takes notice of the unbelief of saints, in word, and deed, to reprove them. Jehovah said, &c.
2. Good works toward God do not excuse from unbelief of His promises. Sarahs feast stops not Gods mouth against sin.
3. Husbands should hear Gods complaints of their wives to amend them, so Abraham did.
4. God is displeased to have objections from sense set up against His promise (Gen 18:13).
5. God is absolutely able to do anything what He please in heaven or earth.
6. God proposeth His absolute power for faith to rest on against all sensible objections.
7. Gods promise is joined with His power to take of weak souls from sinful doubting.
8. God tenders the weak in faith, and doubleth His promise for their support (Gen 18:14).
9. Saints weak in faith, may be so overtaken as to seek to hide one sin by another.
10. Guilt and fear may lead souls to such transgression.
11. God will make His servants own their iniquities, though through weakness they had denied them.
12. God will be gracious to His saints in making them know their sins (Gen 18:15). (G. Hughes, B. D.)
Sarahs sin
I. HER UNBELIEF.
II. HER UNTRUTH.
Gods promise treated with incredulity
Sarah does not appear to have been by any means a blameless character. Her conduct towards Hagar showed us that she was a woman capable of generous impulses, but not of the strain of continued magnanimous conduct. She was capable of yielding her wifely rights on the impulse of the brilliant scheme that had struck her, but like many other persons who can begin a magnanimous or generous course of conduct, she could not follow it up to the end, but failed disgracefully in her conduct towards her rival. So now again she betrays characteristic weakness. When the strangers came to Abrahams tent, and announced that she was to become a mother, she smiled in superior, self-assured, womans wisdom. When the promise threatened no longer to hover over her household as a m ere sublime and exalting idea which serves its purpose if it keep them in mind that God has spoken to them, but to take place now among the actualities of daily occurrence, she hails this announcement with a laugh of total incredulity. Whatever she had made of Gods word, she had not thought it was really and veritably to come to pass; she smiled at the simplicity which could speak of such an unheard-of thing. This is true to human nature. It reminds you how you have dealt with Gods promises–nay, with Gods commandments–when they offered to make room for themselves in the everyday life of which you are masters, every detail of which you have arranged, seeming to know absolutely the laws and principles on which your particular line of life must be carried on. Have you never smiled at the simplicity which could set about making actual, about carrying out in practical life, in society, in work, in business, those thoughts, feelings and purposes, which Gods promises beget? Sarah did not laugh outright, but smiled behind the Lord; she did not mock Him to His face, but let the compassionate expression pass over her face with which we listen to the glowing hopes of the young enthusiast who does not know the world. Have we not often put aside Gods voice precisely thus; saying within us, We know what kind of things can be done by us and others and what need not be attempted; we know what kind of frailties in social intercourse we must put up with, and not seek to amend; what kind of practices it is vain to think of abolishing; we know what use to make of Gods promise and what use not to make of it; how far to trust it, and how far to give greater weight to our knowledge of the world and our natural prudence and sense? Does not our faith, like Sarahs, vary in proportion as the promise to be believed is unpractical? If the promise seems wholly to concern future things, we cordially and devoutly assent; but if we are asked to believe that God intends within the year to do so-and-so, if we are asked to believe that the result of Gods promise will be found taking a substantial place among the results of our own efforts–then the derisive smile of Sarah forms on our face. (M. Dods, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
They said unto him, i.e. one of them, in the name of all, said; which he did not for his own satisfaction, for he who knew her name knew also where she was, but to give occasion for the following discourse.
In the tent; in her tent; for men and women had then their several tents or apartments.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And they said unto him, where [is] Sarah thy wife?…. One of them put the question; and so the Septuagint version renders it, “and he said unto him”, the principal of them, whom Abraham at first addressed and called him “my Lord”, and was no other than the Son of God in an human form; and various things in the context show him to be a divine Person, particularly his promise of return next year, and Sarah should have a son: and the question here put by him was not out of ignorance, for he who knew the name of Abraham’s wife, knew where she was; but this was asked in order to lead on to say something more concerning her, and that, hearing her name, she might draw nearer and listen to what was said of her:
and he said, behold, in the tent; for in those times they dwelt in tents, and this was either the tent common to the family, or rather was Sarah’s own tent, Ge 24:67; Sarah was where she should be, in her own apartment, attending to the business of her family, and answered to the description the apostle gives of a good housewife, a keeper at home, Tit 2:5;
Fuente: John Gill’s Exposition of the Entire Bible
During the meal, at which Abraham stood, and waited upon them as the host, they asked for Sarah, for whom the visit was chiefly intended. On being told that she was in the tent, where she could hear, therefore, all that passed under the tree in front of the tent, the one whom Abraham addressed as Adonai (my Lord), and who is called Jehovah in Gen 18:13, said, “ I will return to thee ( ) at this time, when it lives again ” ( , reviviscens, without the article, Ges. 111, 2 b), i.e., at this time next year; “ and, behold, Sarah, thy wife, will (then) have a son.” Sarah heard this at the door of the tent; “ and it was behind Him ” ( Jehovah), so that she could not be seen by Him as she stood at the door. But as the fulfilment of this promise seemed impossible to her, on account of Abraham’s extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “ Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee, ” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah’s, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).
Fuente: Keil & Delitzsch Commentary on the Old Testament
9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent-door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 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. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
These heavenly guests (being sent to confirm the promise lately made to Abraham, that he should have a son by Sarah), while they are receiving Abraham’s kind entertainment, they return his kindness. He receives angels, and has angels’ rewards, a gracious message from heaven, Matt. x. 41.
I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb. xi. 11. It was the modest usage of that time that the women did not sit at meat with men, at least not with strangers, but confined themselves to their own apartments; therefore Sarah is here out of sight: but she must not be out of hearing. The angels enquire (v. 9), Where is Sarah thy wife? By naming her, they gave intimation enough to Abraham that, though they seemed strangers, yet they very well knew him and his family. By enquiring after her, they showed a friendly kind concern for the family and relations of one whom they found respectful to them. It is a piece of common civility, which ought to proceed from a principle of Christian love, and then it is sanctified. And, by speaking of her (she over-hearing it), they drew her to listen to what was further to be said. Where is Sarah thy wife? say the angels. “Behold in the tent,” says Abraham. “Where should she be else? There she is in her place, as she uses to be, and is now within call.” Note, 1. The daughters of Sarah must learn of her to be chaste, keepers at home, Tit. ii. 5. There is nothing got by gadding. 2. Those are most likely to receive comfort from God and his promises that are in their place and in the way of their duty, Luke ii. 8.
II. The promise is then renewed and ratified, that she should have a son (v. 10): “I will certainly return unto thee, and visit thee next time with the performance, as now I do with the promise.” God will return to those that bid him welcome, that entertain his visits: “I will return thy kindness, Sarah thy wife shall have a son;” it is repeated again, v. 14. Thus the promises of the Messiah were often repeated in the Old Testament, for the strengthening of the faith of God’s people. We are slow of heart to believe, and therefore have need of line upon line to the same purport. This is that word of promise which the apostle quotes (Rom. ix. 9), as that by the virtue of which Isaac was born. Note, 1. The same blessings which others have from common providence believers have from the promise, which makes them very sweet and very sure. 2. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. They are born by the word of God, 1 Pet. i. 23.
III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it: Sarah laughed within herself, v. 12. It was not a pleasing laughter of faith, like Abraham’s (ch. xvii. 17), but it was a laughter of doubting and mistrust. Note, The same thing may be done from very different principles, of which God only, who knows the heart, can judge. The great objection which Sarah could not get over was her age: “I am waxed old, and past childbearing in the course of nature, especially having been hitherto barren, and (which magnifies the difficulty) my lord is old also.” Observe here, 1. Sarah calls Abraham her lord; it was the only good word in this saying, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives. 1 Pet. iii. 6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph. v. 33. And thus must we be apt to take notice of what is spoken decently and well, to the honour of those that speak it, though it may be mixed with that which is amiss, over which we should cast a mantle of love. 2. Human improbability often sets up in contradiction to the divine promise. The objections of sense are very apt to stumble and puzzle the weak faith even of true believers. It is hard to cleave to the first Cause, when second causes frown. 3. Even where there is true faith, yet there are often sore conflicts with unbelief, Sarah could say, Lord, I believe (Heb. xi. 11), and yet must say, Lord, help my unbelief.
IV. The angel reproves the indecent expressions of her distrust, Gen 18:13; Gen 18:14. Observe, 1. Though Sarah was now most kindly and generously entertaining these angels, yet, when she did amiss, they reproved her for it, as Christ reproved Martha in her own house, Luk 10:40; Luk 10:41. If our friends be kind to us, we must not therefore be so unkind to them as to suffer sin upon them. 2. God gave this reproof to Sarah by Abraham her husband. To him he said, Why did Sarah laugh? perhaps because he had not told her of the promise which had been given him some time before to this purport, and which, if he had communicated it to her with its ratifications, would have prevented her from being so surprised now. Or Abraham was told of it that he might tell her of it. Mutual reproof, when there is occasion for it, is one of the duties of the conjugal relation. 3. The reproof itself is plain, and backed with a good reason: Wherefore did Sarah laugh? Note, It is good to enquire into the reason of our laughter, that it may not be the laughter of the fool, Eccl. vii. 6. “Wherefore did I laugh?” Again, Our unbelief and distrust are a great offence to the God of heaven. He justly takes it ill to have the objections of sense set up in contradiction to his promise, as Luke i. 18. 4. Here is a question asked which is enough to answer all the cavils of flesh and blood: Is any thing too hard for the Lord? (Heb. too wonderful), that is, (1.) Is any thing so secret as to escape his cognizance? No, not Sarah’s laughing, though it was only within herself. Or, (2.) Is any thing so difficult as to exceed his power? No, not the giving of a child to Sarah in her old age.
V. Sarah foolishly endeavours to conceal her fault (v. 15): She denied, saying, I did not laugh, thinking nobody could contradict her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. Now, 1. There seems to be in Sarah a retraction of her distrust. Now she perceived, by laying circumstances together, that it was a divine promise which had been made concerning her, she renounced all doubting distrustful thoughts about it. But, 2. There was withal a sinful attempt to cover a sin with a lie. It is a shame to do amiss, but a greater shame to deny it; for thereby we add iniquity to our iniquity. Fear of a rebuke often betrays us into this snare. See Isa. lvii. 11, Whom hast thou feared, that thou hast lied? But we deceive ourselves if we think to impose upon God; he can and will bring truth to light, to our shame. He that covers his sin cannot prosper, for the day is coming which will discover it.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 9-15:
Verse 9, 10: One of the Three, perhaps Jehovah Himself, questioned Abraham concerning his wife Sarah. The question indicated that their visit had a special significance for her, as well as for Abraham.
Jehovah promised to return “according to the time of life,” literally, “at the time reviving,” or in the spring, when the year was renewed. Some interpret this to be “according to the time of that which is born,” or at the end of nine months.
Sarah was not present at the meal, in keeping with custom. However, she was nearby, concealed behind the tent door, to be aware of what was taking place. She heard Jehovah’s promise, and reacted to it.
Verses 11, 12: There were two impediments to the fulfillment of God’s promise: (1) the advanced age of both Abraham and Sarah; and (2) Sarah was no longer capable, physically, of bearing a child (see Le 15:19, 25).
When Sarah heard the Lord’s promise renewed that she was to bear a son, she laughed. Unlike Abraham’s laughter at this same news (Ge 17:17), Sarah’s laughter was mixed with unbelief. The language suggests that there were no longer sexual relations enjoyed between Abraham and Sarah, due to their advanced age. But even in this admission, Sarah displayed reverence and submission to Abraham in calling him “lord” (1Pe 3:6), thus acknowledging his authority in the home.
Verses 13-15: The Lord demanded to know why Sarah laughed. She thought her skeptical laughter was unknown except to herself. She became frightened, and denied that she had laughed. Doubtless she was astounded that the Lord was fully aware of even her most secret, innermost thoughts (Ps 139:7-12; Pr 15:3; Mt 10:26; Heb 4:12).
Fuente: Garner-Howes Baptist Commentary
9. Where is Sarah? Hitherto God permitted Abraham to discharge an obvious duty. But, having given him the opportunity of exercising charity, God now begins to manifest himself in his angels. The reason why Moses introduces, at one time, three speakers, while, at another, he ascribes speech to one only, is, that the three together represent the person of one God. We must also remember what I have lately adduced, that the principal place is given to one; because Christ, who is the living image of the Father, often appeared to the fathers under the form of an angel, while, at the same time, he yet had angels, of whom he was the Head, for his attendants. And as to their making inquiry respecting Sarah; we may hence infer, that a son is again here promised to Abraham, because she had not been present at the former oracle.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 18:9. In the tent.] In the womens apartments.
Gen. 18:10. I will certainly return unto thee.] Heb. Returning I will return. An emphatic form of affirmation. According to the time of life.] Heb. According to the living time. A singularly ambiguous phrase, upon which a great variety of interpretations has been grafted. The most probable of these is that of the Persic version,According to the time of that which is born, or the birth, i.e., according to the time necessary for the production of the living child, or at the end of nine months. This is, perhaps, confirmed by ch. Gen. 21:2. (Bush.) Generally understood to mean, when the year, now passing away, again revives, i.e., during the next year. Sarah heard it in the tent-door, which was behind him.] Heb. In the entrance of the tent, and it was behind him. The notice is apparently inserted to signify that the opening of the tent was behind the speaker, and consequently unseen by him. (Alford.)
Gen. 18:12. My lord.] A title of honour applied to her husband. Referred to in N.T. as an example to married women (1Pe. 3:6).
Gen. 18:13. The Lord.] One of the three is Jehovah, who had appeared to Abraham.
Gen. 18:14. Is anything too hard for the Lord?] Heb. Is any word too wonderful for Jehovah? The very words used by the LXX. here are quoted by St. Luke in the speech of the angel Gabriel to the Virgin Mary (Luk. 1:37).
Gen. 18:15. She was afraid.] With amazement St. Peter indirectly reflects upon her conduct (1Pe. 3:6). To bring them on the way.] The two-fold idea is involved of dismissing and accompanying.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 18:9-15
THE CONFLICT BETWEEN FEAR AND FAITH
God had, hitherto, dealt with Abraham alone; now he deals with Sarah, as one of the parties to the Covenant. Abrahams faith was marked by some infirmity; and so is Sarahs in the present instance, but arising from a different cause. Her faith betrayed that weakness which comes of fear. The conflict between faith and fear, and the reasons of it are illustrated here.
I. The things promised to faith are difficult of belief. The Lord promised that Sarah herself should have a son. She received that announcement with mirthful incredulity. The thing was not to be thought of. How could the impossibilities of nature be overcome? (Gen. 18:11-12). That she should become a mother, was like calling the dead back to life. She was not really indisposed to believe what God had promised, still her thought was entirely directed to natural means. She was not ready to resign herself to a miracle. The world was old enough, and her experience was long enough to produce in her a fixed belief in the constancy of the course of nature. Faith in a course of things above and beyond nature, she had not yet fully realised. The things promised seemed too good to be true, and even impossible of accomplishment.
1. It is necessary that faith should be thus tried by difficulty. If all is clear, and obvious, and easy, and present, it is quite impossible to exercise faith. In our present condition, we cannot walk by sight, for our knowledge is imperfect. If, therefore, we are to have an aim or a purpose beyond this present life, we must trust where we cannot see, and believe where we cannot demonstrate. The things God promises to faith are contrary to our present experience. We have no proof of them which commends itself to our ordinary reason. Faith stands to us instead of verification, and is its own proof.
2. We must be cast entirely upon the word of God. Nature may seem to be against usand the possibilities of things, and human hopesbut our faith must surmount all.
II. Faith may, for awhile, be quite paralysed by fear. In a sincere mind, this very difficulty of belief may produce a fear which may perplex and trouble us. This was Sarahs case. Sudden fear tempted her to dissemble. She lost her presence of mind, and her guileless simplicity, and integrity (Gen. 18:15). St. Peter, who holds her up as an example to godly matrons, hints at her infirmity, and suggests that she was afraid with amazement (1Pe. 3:6).
1. In sincere souls this condition is only momentary. For a brief space faith endures a kind of suspended animation, but it has strength enough to recover. Fear is salutary when it is the instrument of caution, the guide of circumspection; but when it produces paleness and dread, it may serve for the time to overwhelm every other feeling. But if there is a real and loving desire towards God, the soul returns to sobriety, and faith lays hold on God.
2. To accept God at His word would save us from all foolish wonder. That which God promises may be amazing in itself, but if we accept His word simply, we are saved from that kind of wonder in which the mind loses itself, and by which effort is rendered impossible. True faith readily fastens upon the ultimate mystery, and therefore is amazed at nothing else. In this regard, All things are possible to him that believeth.
III. God graciously grants power to overcome the fear. There is much forgiven to faith, if it is only real, at bottom, and in any way lays hold upon God. He will pardon its infirmities and repair its weaknesses. This he did in Sarahs case.
1. By mild reproof. And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? (Gen. 18:13). This reproof is mixed with that tenderness which, while it chides, at the same time has a loving purpose, and raises up them that fall. Gods reproofs to His children are but loving corrections.
2. By recognising the good which is mixed up with our infirmity. Sarah is commended for doing well, and is held up as a model of matronly simplicity and subjection. She found favour in the sight of Him who is not easily provoked, and who knoweth our frame, and remembereth that we are dust.
3. By repeating His promises. The promise made in Gen. 18:10 is repeated in Gen. 18:14. It was doubted, and therefore is now renewed with additional force. After faith has triumphed, over doubt, it is as if the word of God was again spoken to us. His promises have, as it were, the freshness of a new creation.
4. By casting us upon His own omnipotence. Is anything too hard for the Lord? (Gen. 18:14). This is the great refuge of faith when perplexed by apparent impossibilities. The thought of Gods infinite power should put all our doubt to flight. Unbelief loses sight of the Divine omnipotence. True faith is supported by a power which cannot be baffled, or turned aside from its gracious purpose.
The voice that rolls the stars along,
Speaks all the promises.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 18:9. It is now the question, not of the chief personage, but of the group of guestsa question which, in the East, from a stranger, would be regarded as impertinent, if not insulting, in our time; but in that day there was altogether more of dignified freedom and ease among the women, and such an inquiry would not be so regarded. Abraham must have been greatly surprised at this mention of his wifes name, with an inquiry after her, if he had not already recognised the Angel of the Covenant as one of strangers. Sarah was inside the tent, but near the entrance or doorway, where she could hear.(Jacobus.)
When God inquires of us, the intent is to summon our attention and not to inform Himself. We cannot instruct Omniscience.
Behold, in the tent. David compares a good woman to the vines upon the walls of the house, because she cleaveth to her house. Others to a snail, that carrieth her house on her back. St Paul reckons it for a virtue in a woman to keep at home (Tit. 2:5); and Solomon, for a sign of a lewd housewife, that her feet abide not in her house (Pro. 7:11). Among the Grecians, the bride was carried through the streets in a chariot, the axletree was burnt, to signify that she must keep home.(Trapp.)
Gen. 18:10. In the former verses the speaker did not make Himself known, but now there can be no doubt as to who He really is. The very nature of the communication now made implies self-determination and supreme authority. They are surely not the words of an ambassador, but of a sovereign. The personal God stands revealed in His word; and if we are faithful we shall at length know Himself by its means.
Gods communications to man are marked
1. By positiveness and self-assertion. He speaks as the fountain of authorityas one who is able to accomplish His will against all difficulties. I will certainly return unto thee.
2. By that Sovereignty which commands all time and events. God is not bound by the conditions of time as we are, but stands above and beyond it. He speaks of things that are not as though they were. In the eye of faith His word is equal to the eventthe thing promised.
Sarah heard it in the tent door, which was behind him. He probably sat in such a manner relatively to the door of Sarahs tent that His back was turned towards it, so that if He had been a mere man He could not have noticed the fact of her laughing. That He was aware of it showed His Omniscience.
The form of Abrahams tent, as thus described, seems to have been exactly like the one in which we sat; for in both there was a shaded open front, in which he could sit in the heat of the day, and yet be seen from afar off; and the apartment of the females, where Sarah was when he stated her to be within the tent, was immediately behind this, wherein she prepared the meal for the guests, and from whence she listened to their prophetic declaration.(BuckinghamBush.)
That discovery of ourselvesof what is in our inmost souls, which we find in the word of God, is one of the indications of its heavenly origin. The claim of Jesus to Divinity is in no small degree attested by the fact that He knew what was in man (Joh. 2:25).
Gen. 18:11. This statement is made to call attention to the miraculous nature of the promise. There is a Living Will above and beyond this present and visible course of things. Without faith in this, the outward universe is but a mere machine.
It should not be thought a thing incredible for God to bring new life to those who were as good as dead. Such a miracle is witnessed now when souls are born again. It is when we are literally without strength that Gods grace is omnipotent to help and save (Rom. 5:6).
There must be a complete wreck of all human hopes before we are willing to cast ourselves entirely upon God. We must be taught that God is all in all. In the Divine education of humanity men have been made to feel the necessity for Gods interference. Before Christ came some of the great nations of antiquity had perished, and even Rome itself was fast hastening to decay, The world had outlived all its hopes. Then the Saviour appeared, and his fulness answered to mans emptiness.
Gen. 18:12. Gods promises seem absurd and ridiculous, many of them, to human reason, which therefore must be silenced and shut out, as Hagar was; for it will argue carnally as that unbelieving lord (2Ki. 7:2) storms at Gods offers; as Naaman at the message (2Ki. 5:11) looks upon Gods Jordan with Syrian eyes, as he, and after all, cries out with Nicodemus, How can these things be (Joh. 3:4)? measuring God by its own model, and casting Him into its own mould.(Trapp.)
Sarahs laughter was that of incredulity. She had human reason on her side. It was the laughter of rationalism, declaring that impossible which it is unwilling to believe.
Sarahs laughter was yet but a momentary feeling, not indicative of a habit of life. Hence it fell short of the impious and profane. She laid too much stress upon the necessity of natural means, and failed to give God His true glory.
Abraham and Sarah did not more agree in their desire than differ in their affection. Abraham laughed becaused he believed it would be so, Sarah because she believed it could not be so.(Bishop Hall.)
My lord being old also. This passage, taken in connection with another which contains an allusion to it, affords a striking proof how ready God is to mark whatever is good 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 this fact is recorded to her honour by the Apostle Peter, and proposed as an example to all married women, while the infirmity that she betrayed on the same occasion is passed over in silence (1Pe. 3:5-6). The Scriptures afford numerous instances in which God has manifested the same condescension to His frail and sinful creatures. The existence of some good thing towards the Lord even avails, as in the case of young Abijah (1Ki. 14:13), to turn away the eye of Jehovah from manifold imperfections in other respects. 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 hearts will be disclosed, so, on the other, there is not a good purpose or inclination that shall not be made manifest and abundantly rewarded in the great day.(Bush.)
Gen. 18:13. The speaker is here disclosed as Jehovahthe Lord who had appeared unto Abraham (Gen. 18:1).
It would serve to bring home the reproof to Sarahs mind to find that her husband was called to account for her fault.
The wifes 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).(Trapp.)
We have to bear the burdens and infirmities of those who are partakers with us of the same promises.
Gen. 18:14. Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to Him. She finds there is One present who rises above the sphere of nature.(Murphy.)
The thought of Gods power ought to silence every objection arising from apparent impossibilities. We have sufficient examples of His power to encourage us to hope in His Word. He formed the universe out of nothing by a simple act of His will. He still preserves the whole course of nature. He supplies the wants of every living creature upon earth. Did we but reflect upon the miracle of creation alone, we could never indulge in that unbelief which calls the power of God in question.
When all human hope is lost, and nature seems to bind us fast as with an iron destiny, we may well comfort ourselves with the thought: Is anything too hard for the Lord?
At the time appointed I will return. It is humiliating to think what a necessity our unbelief imposes upon God to impart and renew His promises to us; and the earnestness with which the promise so often given is here repeated, shows the just displeasure which Sarahs incredulity had excited in the bosom of God. We cannot, indeed, but be filled with amazement that He did not rather say, Since you treat My promises with secret derision, you shall never be made partaker of them. But God well knows the weakness of the human heart, and therefore deals tenderly with offenders. 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; and if anything will put to shame our unbelief, surely this will. Such condescension and compassion cannot but prevail upon us more forcibly than a thousand menaces.(Bush.)
The repeated lessons of instruction and words of promise which are found in Scripture bear witness to human infirmityto our slowness of heart to believe and receive what God has spoken.
Gen. 18:15. In her confusion and terror she denies that she laughed. But He who sees what is within insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.(Murphy).
Fear perverts the moral perceptions, and tempts us to shelter ourselves under unworthy subterfuges.
Sarah had not laughed outwardly, with visible contempt and derision, but she could not cover up her sin from God. He can detect what is evil in us, however it may be disguised by outward propriety.
This brief and sharp reproof was yet like the wound of a friend, which is faithful. It was in mercy, not in anger, that her secret sin was detected and reproved. We hear no more of her unbelief after this reproof. Her faith was hereby confirmed and established, and became the very instrument for the accomplishing of that promise which she once disbelieved (Heb. 11:11).
We ought to be grateful for the fidelity of those friends who reprove us, and for the rebukes of our own conscience. We should accept these, as if the Lord had spoken.
If we only consider what is that perfect knowledge which God has of us, all unworthy fear would be driven from our hearts. We should then have only one object of amazement and wonder. Nothing else could make us afraid.
Let us be careful that God never sees in our countenance the smile of distrust, the sneer of derision at His promises, His precepts, His people. The profane joke, the contemptuous epithet, the supercilious sneer, the open ridicule, the downright mockery of the saints, are all registered. Nay, but thou didst laugh, will continue to awaken new pains of remorse in the soul of the scorner when he and laughter shall have long been strangers, and when tears, and sighing, and mourning shall have become his portion; for of laughter such as this the word of God has pronounced: The end of that mirth is heaviness; Woe unto you that laugh now, for ye shall mourn and weep.(Bush.)
She was afraid. And well she might; for as every body hath its shadow, so hath every sin its fear. She laughed, but within herself, but as good she might have laughed out aloud; for God searcheth the heart. I pray thee, O Lord, was not this my saying when I was in my country?
(Jon. 4:2). No, Jonah, it was not thy saying, it was only thy thinking; but that is all one before Him who understandeth thy thoughts afar off (Psa. 139:2).(Trapp.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(9) They said.But in Gen. 18:10 he said, and in Gen. 18:13; Gen. 18:17; Gen. 18:20, &c, the Lord (Jehovah) said. The messenger speaks as one with Jehovah, or as being His representative.
Where is Sarah thy wife?This question is contrary to Oriental manners, as the women may be referred to only in the most indirect manner. But during the meal Abraham, as he talked with the strangers, had probably begun to recognise in them something more than human.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Where is Sarah Here comes out the main purpose of their visit . Sarah’s lack of faith must be overcome by a divinely inspired confidence that will put all doubt and trifling aside .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they said to him, “Where is Sarah, your wife?” And he said, “Why, in the tent.”
The question is still from the impersonal ‘they’. Abraham knows they are important but is not yet aware of the One with Whom he is dealing.
Gen 18:10 a
‘And he said, “I will certainly return to you when the season comes round (or when the spring comes), and lo, Sarah your wife will have a son”.’
This is the moment when the leader of the three reveals Himself as a special messenger of Yahweh. The ‘they’ becomes ‘he’, and the promise of a son through Sarah is renewed. (‘When the season comes round’ may mean ‘when the conception matures into birth’, indicating that the child is already conceived).
Gen 18:10-11 (18:10b-11)
‘And Sarah overheard in the tent door which was behind him. Now Abraham and Sarah were old, and well aged. It had ceased to be with Sarah after the manner of women.’
Sarah was possibly hidden behind the tent door listening in to what was said, or alternatively is standing in the tent door, visible but discreet, ready to watch over any further needs of the visitors. The writer then makes clear that nature had caught up with Sarah. Her periods had ceased. The birth of a son was seemingly impossible.
Fuente: Commentary Series on the Bible by Peter Pett
The Specific Promise of Isaac’s Birth
v. 9. And they said unto him, Where is Sarah, thy wife? And he said, Behold, in the tent.
v. 10. And He said, I will certainly return unto thee according to the time of life; and, lo, Sarah, thy wife, shall have a son. v. 11. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. v. 12. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have pleasure, v. 13. And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? v. 14. Is anything 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. v. 15. Then Sarah denied; saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 18:9 And they said unto him, Where [is] Sarah thy wife? And he said, Behold, in the tent.
Ver. 9. Behold, in the tent. ] David compares a good woman to the vines upon the walls of the house, because she cleaveth to her house. Others to a snail, that carrieth her house on her back. St Paul reckons it for a virtue in a woman to “keep at home”; Tit 2:5 and Solomon for a sign of a lewd housewife, that “her feet abide not in her house”. Pro 7:11 Among the Grecians, the bride was carried through the streets in a chariot, the axle spokes was burnt, to signify that she must keep home.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 18:9-15
9Then they said to him, “Where is Sarah your wife?” And he said, “There, in the tent.” 10He said, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” And Sarah was listening at the tent door, which was behind him. 11Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing. 12Sarah laughed to herself, saying, “After I have become old, shall I have pleasure, my lord being old also?” 13And the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I indeed bear a child, when I am so old?’ 14Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” 15Sarah denied it however, saying, “I did not laugh”; for she was afraid. And He said, “No, but you did laugh.”
Gen 18:9 “Where is Sarah your wife” They knew her name! To ask a man about his wife would have been a very unusual question in this culture. It shows the intimacy that these visitors felt toward Abraham.
Gen 18:10 “I will surely return to you” This is an INFINITIVE ABSOLUTE and an IMPERFECT of the same Hebrew word (BDB 996, KB 1427), which intensifies the force of the VERB, “I will surely return.”
“at this time next year; and behold Sarah your wife shall have a son” This is exactly the word that God had given to Abraham in Gen 17:15-21, but in this context it is also a word to Sarah.
The NASB’s “at this time next year,” is not a literal reading of the MT, which has “at the time of reviving” (BDB 311 I, 3, i.e., spring). This is repeated in Gen 18:14, but with an added phrase, “at the appointed time” (BDB 417). This is added to clarify that the time period will be nine months, not a full year (cf. 2Ki 4:16-17).
Gen 18:11 This is a comment from the narrator (i.e., author) or a later inspired editor. Inspiration is a faith issue. Believers are convinced that the true author of all canonical Scripture was the Holy Spirit. The exact procedures and timing of the final versions of Scripture are unknown.
Gen 18:12 “Sarah laughed to herself, saying” Abraham had laughed in Gen 17:17. Sarah laughs because she thinks it is incredulous that she and Abraham, both being old, could possibly have a child. Her words here are used by the author of 1Pe 3:6 to show her reverence to Abraham. Apparently she had passed the time of menopause and their sexual life had been non-existent for some time. As we learn, by God’s empowering, not only is Sarah able to conceive, but Abraham is able to have many other children as well.
Gen 18:13 “and the LORD said to Abraham ‘Why did Sarah laugh'” One of the three guests is identified as YHWH Himself. The Lord addresses Abraham because in that day it would have been improper to address Sarah directly. The truth of God’s dealing with Sarah’s faith can be seen in Heb 11:11. We see somewhat of the humanity of Sarah in her denial of her laughter (cf. Gen 18:15). Later on, God will name the promised child by a form of the word “laughter,” as we see in Gen 21:3; Gen 21:6-7. Notice that it has been twenty-five years since God’s initial promise to Abraham in chapter 12.
“saying” YHWH quotes Sarah’s very thoughts showing His omniscience and giving credence to His promise.
Gen 18:14 “Is anything too difficult for the LORD” YHWH’s omniscience is matched to His omnipotence (cf. Jer 32:17; Jer 32:27; Mat 19:26). YHWH is attempting to build and confirm Abraham and Sarah’s faith/trust in Himself! YHWH is true to His word. They must obey His word! He is the God who speaks and acts!
The term here translated “difficult” (BDB 810, KB 928) means “extraordinary,” “wonderful act of God.” Note its usage in Exo 15:11; Psa 77:14; Psa 78:12; Psa 88:10; Psa 119:129; Psa 139:6; and Isa 9:6; Isa 25:1; Isa 29:14; Dan 12:6.
It is interesting how the primary wives of the Patriarchs were all unable to have children without the help of the Lord. It was one way He showed His power, purpose, and eternal plan. It points toward the virgin birth of the Davidic Messiah. YHWH has an eternal redemptive plan, person, and lineage which He will develop and protect!
“at the appointed time” See note at Gen 18:10.
Gen 18:15 Abraham and Sarah are not perfect people. There are no perfect people! They both show the signs of the Fall (i.e., Genesis 3). They both are mixtures of faith and doubt!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Where, &c. Translate “And as to Sarah thy wife . . . and he [interrupting] said, Lo! [she is] in the tent”. See App-31.
Fuente: Companion Bible Notes, Appendices and Graphics
Where: Gen 4:9
in: Gen 24:67, Gen 31:33, Tit 2:5
Reciprocal: Pro 7:11 – her feet 1Ti 5:14 – guide Heb 11:9 – dwelling
Fuente: The Treasury of Scripture Knowledge
Gen 18:9. Where is Sarah thy wife? By naming her, they gave intimation to Abraham, that though they seemed strangers, yet they well knew him and his family: by inquiring after her, they showed a kind concern for the family of one whom they found respectful to them. And by speaking of her, she overhearing it, they drew her to listen to what was further to be said.