Genesis 18:9

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, Mat 10:41.

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 11:11. 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 (Gen 18:9), 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 2:5. 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, Luk 2:8.

II. The promise is then renewed and ratified, that she should have a son (Gen 18:10): "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, Gen 18:14. 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 9:9) 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, Pe1 1:23.

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, Gen 18:12. It was not a pleasing laughter of faith, like Abraham's (Gen 17:17), 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. Pe1 3:6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph 5:33. 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 11:11), 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, Ecc 7:6. "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 Luk 1:18. 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 (Gen 18:15): 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 57:11, 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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_18:9-15

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

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

CRITICAL NOTES.—

Gen_18:9. In the tent.] In the women’s 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. Abraham’s faith was marked by some infirmity; and so is Sarah’s 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 us—and the possibilities of things, and human hopes—but 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 Sarah’s 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 Sarah’s 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. God’s 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 God’s 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 guests—a 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 wife’s 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.

God’s communications to man are marked—

1. By positiveness and self-assertion. He speaks as the fountain of authority—as 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 event—the 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 Sarah’s 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 Abraham’s 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.”—(Buckingham—Bush.)

That discovery of ourselves—of 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 God’s 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 God’s 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 man’s emptiness.

Gen_18:12. God’s 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 God’s offers; as Naaman at the message (2Ki_5:11) looks upon God’s 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.)

Sarah’s 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.

Sarah’s 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 “Jehovah—the Lord” who had appeared unto Abraham (Gen_18:1).

It would serve to bring home the reproof to Sarah’s mind to find that her husband was called to account for her fault.

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).—(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 God’s 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 Sarah’s 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 infirmity—to 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.)

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

18:9 The visitors’ rhetorical question focuses attention on Sarah, whom the visitors knew by name.

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

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.

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.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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 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, Gen 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;

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

Eaten apparently. Tobias xii. 19, or perhaps they consumed the food, as fire may be said to eat. (St. Justin Martyr’s Dialogue with Trypho the Jew.)

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).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

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

And they said unto him (i.e. the Principal One of the three, speaking for the others, interrogated Abraham during the progress, or perhaps at the close of, the meal saying), Where is Sarah thy wife? (thus indicating that their visit had a special reference to her). And he said, Behold, in the tent. It is obvious that if at first Abraham regarded his visitors only as men, by this time a suspicion of their true character must have begun to dawn upon his mind. How should ordinary travelers be aware of his wife s name? and why should they do so unusual a thing, according to Oriental manners, as to inquire after her? If thus far their behavior could not fail to surprise the patriarch, what must have been his astonishment at the subsequent communication?

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

Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over-hearing it, they drew her to listen to what was farther to be said.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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 (חיּה כּעת) at this time, when it lives again" (חיּה, reviviscens, without the article, Ges. 111, 2b), 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).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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. The Lord Himself, as the spokesman, opened the conversation by inquiring after Sarah. Abraham, without the hesitation which the modern perverted life might cause him to feel, could answer that she was inside the tent. Then the Lord announced to him his visit at the same time in the next year, stating that Sarah would then have a son. And Sarah heard it in the tent-door which was behind Him.

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. They were both beyond the usual age when procreation was normally possible.

v. 12. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have pleasure, as the result of the return to youthful vigor, my lord, my husband, who is the head of the household, being old also? That was not the joyful laughter of faith, as in the case of Abraham, but a sneer of incredulity, of doubt.

v. 13. And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Sarah had supposed herself unnoticed, since she was behind the curtain of the tent, and her laughing had been in her heart only. But the omniscient Lord knew her thoughts and reproved her doubts.

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. The Lord, the almighty God, is nevertheless also the merciful God, for He did not withdraw His promise to visit Abraham and Sarah in the gift of the son whom they had long waited for; there was nothing too difficult for Him to perform.

v. 15. Then Sarah denied; saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh. In her chagrin at being discovered, Sarah hastily denied the charge, but the Lord added a second reproof, convicting her of her falsehood. As the following events showed, Sarah accepted the reproof and turned to the Lord in true faith, for through faith she received strength to conceive seed, and was delivered of a child, Heb 11:11. Even now the Word of God reproves the sins and weaknesses of the believers, especially their lack of trusting faith. And we should at all times receive His reprimands with all humility.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

They said to him

"Then they said to Abraham"

He said, "I will certainly return to you

The word "He" refers to the man whom Abraham called "Lord" in Genesis 18:3.

in the springtime

"when this same season comes next year" or "about this time next year"

see

The word "see" here alerts us to pay attention to the surprising information that follows.

in the tent doorway

"at the opening of the tent" or "at the entrance of the tent"

translationWords

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.

ויאמרו אליו AND THEY SAID UNTO HIM — The letters 'א' י' ו of the word אליו have dots over them (thus distinguishing these letters which form the word meaning “where is he”?). R. Simeon the son of Eleazar said: wherever you find in a particular word or phrase that the letters in ordinary writing are more numerous than those dotted, you should give a special interpretation to those in ordinary writing. Here the dotted letters are more than those in ordinary writing and you, therefore, give an explanation of the dotted letters — that of Sarah also, they asked, איו “where is he (Abraham)”? So we may learn that in his inn a man should enquire of the man (the host) as to his wife’s welfare and of the woman (the hostess) about her husband’s. In Treatise Bava Metzia (87a) it is stated: The ministering angels knew, indeed, where our mother Sarah was but they asked this question in order to call attention to her modesty (retiring disposition) and so to endear her all the more to her husband.) R. José the son of Haninah stated that they enquired where she was in order to send her the wine-cup of blessing (the glass of wine held by him who recites the Grace after meals)

הנה באהל BEHOLD, IN THE TENT — She is a modest woman.

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.

Where is Sarah. Avraham already knew of Yitzchok’s impending conception (see 17:19). Thus the angels were sent specifically to inform Sarah. This was in order that her rejoicing would have a positive influence on the fetus.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.

ויאמרו אליו, there are dots on the letters יו. Such dots can only be explained by our resorting to allegorical interpretations. For instance, our sages quote Rabbi Shimon ben Eleazar as saying that whenever the dot appears to include someone or something not mentioned in the text as written, we pay heed primarily to these dots. When the dots seem to exclude part of the text as written, we stick to the text in our interpretation of the verse. In our case, the dots mean that the angels also enquired from Sarah where to find Avraham. This teaches that a guest is to enquire from the host about the hostess and from the hostess about the host. The sages say further that the angels knew very well where Sarah was at that time, but the question is reported only to draw attention to the modesty of Sarah who was not in evidence, did not allow her curiosity about the nature of the guests to cause her to peek out of her tent. Knowing that she was so modest would endear her even further to her husband. Rabbi Yossi bar Chaninah says that the purpose of the enquiry was to be able to hand her a cup of blessing. [not literally, but a reference to the good news they brought. Ed.]

איה שרה אשתך, they asked about her, seeing she was not present when they were being served the meal out of a sense of modesty. We learn from this that it is immodest for women to appear in front of male guests. Seeing that in this instance the angels had a message for her, they had to ask after her whereabouts.

הנה באהל, she is in the tent as befits a modest woman.

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.