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A Son Promised to Abraham and Sarah


The L ord appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the heat of the day. 2He looked up and saw three men standing near him. When he saw them, he ran from the tent entrance to meet them, and bowed down to the ground. 3He said, “My lord, if I find favor with you, do not pass by your servant. 4Let a little water be brought, and wash your feet, and rest yourselves under the tree. 5Let me bring a little bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” 6And Abraham hastened into the tent to Sarah, and said, “Make ready quickly three measures of choice flour, knead it, and make cakes.” 7Abraham ran to the herd, and took a calf, tender and good, and gave it to the servant, who hastened to prepare it. 8Then he took curds and milk and the calf that he had prepared, and set it before them; and he stood by them under the tree while they ate.

9 They said to him, “Where is your wife Sarah?” And he said, “There, in the tent.” 10Then one said, “I will surely return to you in due season, and your wife Sarah shall have a son.” And Sarah was listening at the tent entrance behind him. 11Now Abraham and Sarah were old, advanced in age; it had ceased to be with Sarah after the manner of women. 12So Sarah laughed to herself, saying, “After I have grown old, and my husband is old, shall I have pleasure?” 13The L ord said to Abraham, “Why did Sarah laugh, and say, ‘Shall I indeed bear a child, now that I am old?’ 14Is anything too wonderful for the L ord? At the set time I will return to you, in due season, and Sarah shall have a son.” 15But Sarah denied, saying, “I did not laugh”; for she was afraid. He said, “Oh yes, you did laugh.”

Judgment Pronounced on Sodom

16 Then the men set out from there, and they looked toward Sodom; and Abraham went with them to set them on their way. 17The L ord said, “Shall I hide from Abraham what I am about to do, 18seeing that Abraham shall become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19No, for I have chosen him, that he may charge his children and his household after him to keep the way of the L ord by doing righteousness and justice; so that the L ord may bring about for Abraham what he has promised him.” 20Then the L ord said, “How great is the outcry against Sodom and Gomorrah and how very grave their sin! 21I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.”

22 So the men turned from there, and went toward Sodom, while Abraham remained standing before the L ord. 23Then Abraham came near and said, “Will you indeed sweep away the righteous with the wicked? 24Suppose there are fifty righteous within the city; will you then sweep away the place and not forgive it for the fifty righteous who are in it? 25Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26And the L ord said, “If I find at Sodom fifty righteous in the city, I will forgive the whole place for their sake.” 27Abraham answered, “Let me take it upon myself to speak to the Lord, I who am but dust and ashes. 28Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29Again he spoke to him, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30Then he said, “Oh do not let the Lord be angry if I speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31He said, “Let me take it upon myself to speak to the Lord. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” 32Then he said, “Oh do not let the Lord be angry if I speak just once more. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.” 33And the L ord went his way, when he had finished speaking to Abraham; and Abraham returned to his place.

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.

10. I will certainly return unto thee Jerome translates its ‘I will return, life attending me:’411411     Vita comite revertar.” See Vulgate, where the expression is “Revertens veniam ad to tempore illo, vita comite.” as if God, speaking in the manner of men, had said, ‘I will return if I live.’ But it would be absurd, that God, who here so magnificently proclaims his power, should borrow from man a form of speech which would suppose him to be mortal. What majesty, I pray, would this remarkable oracle possess, which treats of the eternal salvation of the world? That interpretation, therefore, can by no means be approved, which entirely enervates the force and authority of the promise. Literally it is, according to the time of life. Which some expound of Sarah; as if the angel had said, Sarah shall survive to that period. But it is more properly explained of the child; for God promises that He will come, at the just and proper time of bringing forth, that Sarah might become the mother of a living child.

11. Were old, and well stricken in age Moses inserts this verse to inform us that what the angel was saying, justly appeared improbable to Sarah. For it is contrary to nature that children should be promised to decrepit old men. A doubt, however, may be entertained on this point, respecting Abraham: because men are sometimes endued with strength to have children, even in extreme old age: and especially in that period, such an occurrence was not uncommon. But Moses here speaks comparatively: for since Abraham, during the vigor of his life, had remained with his wife childless; it was scarcely possible for him, now that his body was half dead, to have children; he had indeed begotten Ishmael in his old age, which was contrary to expectation. But that now, twelve years afterwards, it should be possible to become a father, through his aged wife,412412     Patrem ex vetula effoetaque muliere fieri posse.” was scarcely credible. Moses however chiefly insists upon the case of Sarah; because the greatest impediment was with her. It ceased, he says, to be with Sarah after the manner of women.413413     The following passage is not translated: — “Quo genere loquendi verecunde menses notat qui mulieribus fluunt. Una autem cum fluxu menstruo desinit concipiendi facultas.” With this expression, he soberly speaks about the monthly stream of the women. At the same moment with this, the possibility of conceiving ceases.

12. Therefore Sarah laughed within herself Abraham had laughed before, as appears in the preceding chapter Genesis 17:1: but the laughter of both was, by no means, similar. For Sarah is not transported with admiration and joy, on receiving the promise of God; but foolishly sets her own age and that of her husband in opposition to the word of God; that she may withhold confidence from God, when he speaks. Yet she does not, avowedly, charge God with falsehood or vanity; but because, having her mind fixed on the contemplation of the thing proposed, she only weighs what might be accomplished by natural means, without raising her thoughts to the consideration of the power of God, and thus rashly casts discredit on God who speaks to her. Thus, as often as we measure the promises and the works of God, by our own reason, and by the laws of nature, we act reproachfully towards him, though we may intend nothing of the sort. For we do not pay him his due honor, except we regard every obstacle which presents itself in heaven and on earth, as placed under subjection to his word. But although the incredulity of Sarah is not to be excused; she, nevertheless, does not directly reject the favor of God; but is only so kept back by shame and modesty, that she does not altogether believe what she hears. Even her very words declare the greatest modesty; ‘After we are grown old shall we give ourselves up to lust?’ Wherefore, let us observe, that nothing was less in Sarah’s mind, than to make God a liar. But herein consisted in this alone, that, having fixed her thoughts too much on the accustomed order of nature, she did not give glory to God, by expecting from him a miracle which she was unable to conceive in her mind. We must here notice the admonition which the Apostle gathers from this passage, because Sarah here calls Abraham her lord. (1 Peter 3:6.) For he exhorts women, after her example, to be obedient and well-behaved towards their own husbands. Many women, indeed, without difficulty, give their husbands this title, when yet they do not scruple to bring them under rule, by their imperious pride: but the Apostle takes it for granted that Sarah testifies, from her heart, what she feels, respecting her husband: nor is it doubtful that she gave proof, by actual services, of the modesty which she had professed in words.

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.414414     Does not the English version fully express this meaning? “Is anything too hard for the Lord?” — Ed. 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. (Romans 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,’ (Romans 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.

15. Then Sarah denied. Another sin of Sarah’s was, that she endeavored to cover and hide her laughter by a falsehood. Yet this excuse did not proceed from obstinate wickedness, according to the manner in which hypocrites are wont to snatch at subterfuges, so that they remain like themselves, even to the end. Sarah’s feelings were of a different kind; for while she repents of her own folly, she is yet so terrified, as to deny that she had done, what she now perceives to be displeasing to God. Whence we infer, how great is the corruption of our nature, which causes even the fear of God, — the highest of all virtues, — to degenerate into a fault. Moreover, we must observe whence that fear, of which Moses makes mention, suddenly entered the mind of Sarah; namely, from the consideration that God had detected her secret sin. We see, therefore, how the majesty of God, when it is seriously felt by us, shakes us out of our insensibility. We are more especially constrained to feel thus, when God ascends his tribunal, and brings our sins to light.

Nay; but thou didst laugh. The angel does not contend in a multiplicity of words, but directly refutes her false denial of the fact. We may hence learn, that we gain no advantage by tergiversation, when the Lord reproves us, because he will immediately dispatch our case with a single word. Therefore, we must beware lest we imitate the petulance of those who mock God with false pretences, and at length rush into gross contempt of Him. However he may seem to leave us unnoticed for a time, yet he will fulminate against us with that terrible voice, ‘It is not as you pretend.’ In short, it is not enough that the judgment of God should be reverenced, unless we also confess our sins ingenuously and without shifts or evasions. For a double condemnation awaits those who, from a desire to escape the judgment of God, retake themselves to the refuge of dissimulation. We must, therefore bring a sincere confession, that, as persons openly condemned, we may obtain pardon. But seeing that God was contented with giving a friendly reprehension, and that he did not more severely punish the double offense of Sarah; we hence perceive with what tender indulgence he sometimes regards his own people. Zacharias was more severely treated, who was struck dumb for nine months. (Luke 1:9.) But it is not for us to prescribe a perpetual law to God; who, as he generally binds his own people to repentance by punishments, often sees it good to humble them sufficiently, without inflicting any chastisement. In Sarah, truly, he gives a singular instance of his compassion; because he freely forgives her all, and still chooses that she should remain the mother of the Church. In the meantime, we must observe, how much better it is that we should be brought before him as guilty, and that like convicted persons we should be silent, than that we should delight ourselves in sin, as a great part of the world is accustomed to do.

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