Genesis 18:13

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:13-15 Sarah thought her disbelieving laughter was hidden, but God knows human hearts (see Ps 69:5; Prov 20:27; Mark 4:22; Luke 8:43-48; Heb 4:13), whether they stagger at the promises or step out in faith (see Heb 11:11-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Indeed. This was the import of Sara’s words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord said unto Abraham, Wherefore did Sarah laugh, a question which must have convinced Abraham of the Speaker"s omniscience. Not only had he heard the silent, inaudible, inward cachinnation of Sarah"s spirit, but he knew the tenor of her thoughts, and the purport of her dubitationssaying, Shall I of a surely bear a child, whilst (literally, and I) am old? Sarah s mental cogitations clearly showed that the temporary obscuration of her faith proceeded from a strong realization of the weakness of nature, which made conception and pregnancy impossible to one like her, who was advanced in years; and accordingly her attention, as well as that of her husband, was directed to the Divine omnipotence as the all-sufficient guarantee for the accomplishment of the promise.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Why did Sarah laugh and say, 'Will I really bear a child, when I am old'?

God used this rhetorical question to show that he knew what Sarah was thinking and that he was not pleased with it. He repeats Sarah's rhetorical question (Genesis 18:12) using different words. AT: "Sarah was wrong to laugh and say, 'I will not bear a child because I am too old!'"(See: Rhetorical Question)

Is anything too hard for Yahweh?

"Is there anything that Yahweh cannot do?" Yahweh speaks of himself as if he were speaking of someone else to remind Abraham that he, Yahweh, is great and can do anything. AT: "There is nothing that I, Yahweh, cannot do!" (See: First, Second, or Third Person and Rhetorical Question)

At the time appointed by me, in the spring

"At the time I have appointed, which is in the spring"

Then Sarah denied it and said

"The Sarah denied it by saying"

He replied

"Yahweh replied"

No, you did laugh

"Yes, you did laugh." This means "No, that is not true; you did in fact laugh."

translationWords

Yahweh

Abraham

Sarah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

האף אמנם means SHALL I REALLY BEAR?

ואני זקנתי I BEING OLD — Scripture (God) in relating her words to her husband alters them for the sake of peace, for she had said (v. 12) “my lord is old” (Genesis Rabbah 48:18).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

I BEING OLD. This is the explanation of Sarah’s words, after I am waxed old. And G-d’s words [that Sarah had said, “I being old“], were true, but for the sake of peace He did not reveal what she also said, namely, My lord being old also, for [if He were quoting Sarah], He should have said, “I and my lord are old,” as Sarah had laughed concerning both of them.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

'ויאמר ה, the angel is accorded the name of his Master, something that we find also in connection with Gideon in Judges 6,16.

?האף אמנם אלד, will such a miracle indeed occur on my behalf even though I am that old? Even though the angel did not answer her point by point, he did answer her with an overall statement that there simply is nothing which is beyond G’d’s power to accomplish if he so desires. Our author uses a similar approach when examining the words Eliezer used in explaining his mission in Genesis 24,39. There too, the fact that he conveyed the content of what he had asked Avraham before undertaking his mission was important, the exact wording was not the issue. The angel did not even bother to reply to Sarah’s statement that her husband too was too old to impregnate her with semen. The reason he did not do so was that Sarah having had her menopause was the far greater natural impediment to her becoming pregnant. It is not altogether unknown for old men to father children even in their advanced old age.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.