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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 17:15–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society.
II.The ratification of this promise was the change of Sarai's name into Sarah (Gen 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess - namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.
III.Abraham's joyful, thankful, entertainment of this gracious promise, Gen 17:17. Upon this occasion he expressed,
1.Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God.
2.Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac.
3.Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Psa 126:1, Psa 126:2.
IV.Abraham's prayer for Ishmael:
O that Ishmael might live before thee! Gen 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note,
1.Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phi 4:6. Whatever is the matter of our care and fear should be spread before God in prayer.
2.It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours.
3.The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God.
V.God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain.
1.Common blessings are secured to Ishmael (Gen 17:20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him.
(1.)His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Gen 1:28.
(2.)They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake.
2.Covenant blessings are reserved for Isaac, and appropriated to him, Gen 17:19, Gen 17:21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better.
(1.)God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed.
(2.)He names that child - calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad.
(3.)He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom 9:8, Rom 9:18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.
(Verse 15) And God said to Abraham: You shall not call your wife Sarai, but her name shall be Sarah. Those who think that the first Sarah was written with one 'R' and then another 'R' was added to it are mistaken. And because 'R' is the hundredth number among the Greeks, they suspect many silly things about her name: when in fact, whatever way they want to understand the composite word, it should have a Hebrew, not Greek, origin, since the name itself is Hebrew. However, no one calling someone in another language takes the etymology of the word from the other language. Therefore, Sarai () was first called by Sin, Res, Iod: with Iod removed, that is, the I element, the letter He was added, which is read as A: and she was called Sara (). However, the reason for the change of name is that she was previously called 'my princess', the mother of the household of only one. For it follows: I will give you a son from her, and I will bless him, and he will be among the nations, and the kings of the peoples will come from him. And notably, not as we read in Greek: God said to Abraham. Your wife Sarai shall not be called by her name Sarai: in Hebrew it is said: you shall not call her name Sarai, that is, you shall not say to her, you are my princess: for she shall be the princess of all nations. Some suspect, mistakenly, that before she was called leprous, and afterwards princess: since leprosy is called Sarath in our language, which seems to have some similarity; but in Hebrew it is completely different. For it is written with Sade, and Res, and Ain, and Thau: which differs greatly from the previous three letters, that is, Sin, Res, and He, with which Sara is written, it is clear.
[God] said, “And you shall not call your wife Sarai but Sarah,” that is, “You shall not call her ‘my ruler’ but ‘ruler.’ ” [This change teaches] clearly that since she had become a companion and sharer of such great faith, he should call her [by a name that expressed what] he understood her to be: not exclusively the ruler of his own house but ruler absolutely, that is, the parent of all rightly believing women. Hence, when blessed Peter was urging believing women from the nations to the virtues of humility, chastity and modesty, he remembered our mother Sarah with due praise, saying, “Just as Sarah was obedient to Abraham, calling him lord, you are her daughters when you do rightly and do not fear any disturbance.”
And the Lord said to Abraham: "You shall not call your wife Sarai, but Sarah, and I will bless her, and I will give you a son by her, whom I will bless, and he will become nations, and kings of peoples shall come from him. Here the promises about the calling of the gentiles in Isaac are more evident, that is, in the son of promise, which signifies grace, not nature, because a son is promised from an old man and a barren old woman. Although God also works in the natural course of procreation, where however the evident work of God is, with nature being corrupted and ceasing, grace is understood more evidently; and because this will happen not by generation, but by regeneration, therefore circumcision is now commanded. When a son was promised from Sarah, the names of the parents are also changed, everything resonates with newness, and the New Testament is foreshadowed in the Old. Sarai is interpreted as "My Princess," but Sarah as "Princess," and the reason for the change of the name is this: because she was previously called "My Princess," that is, the mother of one household only, but afterwards she is called "Princess" absolutely; for it follows:
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Summary
In Genesis 17:15, God sovereignly renames Sarai to Sarah, a pivotal moment that profoundly transforms her identity, purpose, and destiny within the unfolding of His covenant plan for Abraham and his descendants. This divine act not only underscores God's absolute authority but also His unwavering intention to fulfill His promises, particularly concerning the miraculous birth of Isaac and the establishment of a multitude of nations and kings through her.
Context
Literary Context
This verse is embedded within a profound and expansive reaffirmation of God's covenant with Abraham in Genesis 17. Preceding this specific renaming of Sarai, God had already initiated a significant transformation by changing Abram's name to Abraham, signifying his new role as "father of a multitude." The renaming of Sarai immediately follows this, demonstrating that God's covenant promises extend to both patriarch and matriarch, emphasizing their joint participation in the divine plan. The subsequent verses (e.g., Genesis 17:16-19) explicitly detail the promise of a son, Isaac, through Sarah, despite her advanced age and barrenness, making her renaming a direct precursor to this miraculous fulfillment.
Historical & Cultural Context
In the ancient Near East, names were not merely labels but often reflected a person's character, destiny, or a significant event. A change of name, especially when initiated by a deity or a king, signified a profound shift in identity, status, or purpose. For a woman, her status was often tied to her ability to bear children, particularly sons. Sarai's barrenness would have been a source of shame and a significant obstacle to the fulfillment of God's promise of numerous descendants for Abraham. God's act of renaming her, therefore, carries immense cultural weight, signaling a divine intervention that overrides human limitations and cultural expectations, establishing her as a matriarch of unparalleled significance.
Key Themes
The renaming of Sarai contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It powerfully illustrates God's transformative power and sovereignty, demonstrating His ability to alter circumstances and identities to accomplish His will, even in the face of human impossibility (e.g., Sarah's advanced age and barrenness, as highlighted in Genesis 18:11-12). It also underscores the significance of names in biblical theology, where a name change often marks a new covenant relationship, a new identity, or a new divine purpose, as seen with Jacob's renaming to Israel. Furthermore, this act reinforces God's unwavering faithfulness to His covenant promises, showcasing His commitment to bring about the promised lineage through which salvation would ultimately come, a promise reiterated throughout the Old Testament and culminating in Christ (e.g., Galatians 3:16).
Exposition and Analysis
The renaming of Sarai to Sarah in Genesis 17:15 is a profound theological statement, signifying not merely a change of appellation but a divine conferral of a new identity and an expanded destiny, intrinsically linked to the unfolding of God's covenant.
Key Word Analysis
This plural form, often used with the article as in this verse, refers to the supreme God. Its use here emphasizes the divine authority and omnipotence behind the name change, indicating that this is not a human decision but a decree from the sovereign Creator, the ultimate source of all identity and destiny.
This primitive root signifies to speak or say, but with a wide latitude of meaning, including to command, appoint, or declare. In this context, it highlights the authoritative and declarative nature of God's pronouncement. It's not a suggestion but a divine decree that brings about a new reality, reflecting God's creative power through His word.
This particle, indicating causal relations, functions here as a strong adversative or emphatic conjunction. It introduces a direct contrast and a definitive redirection from the old name to the new. It underscores the certainty and finality of God's decision, signaling a decisive break from Sarai's past identity and a firm establishment of her new, divinely ordained future.
Verse Breakdown
"And God said unto Abraham,"
This opening clause establishes the divine origin and authority of the pronouncement. It is God Himself who initiates this significant change, speaking directly to Abraham, the covenant partner, emphasizing the personal and relational nature of this divine act.
"As for Sarai thy wife, thou shalt not call her name Sarai,"
This segment marks a definitive cessation of the old identity. God explicitly forbids the use of the former name, "Sarai," indicating that her previous identity, perhaps limited in scope or associated with her barrenness, is now superseded by a new, divinely appointed one.
"but Sarah [shall] her name [be]."
This is the pivotal declaration. The conjunction "but" (H3588, kîy) introduces the new, divinely ordained name, "Sarah." The emphasis is on the future and the new reality God is bringing into being. The name "Sarah" (שָׂרָה), meaning "princess" or "noblewoman," carries a broader, more universal connotation compared to "Sarai" (שָׂרַי), which is often interpreted as "my princess" or "my lady," suggesting a more limited, personal domain. This linguistic shift signifies her expanded role as the matriarch of nations, not just Abraham's personal princess.
Literary Devices
The passage employs Symbolism through the act of renaming. In biblical narratives, a name change frequently symbolizes a profound transformation of identity, purpose, and destiny, often initiated by God Himself. Here, "Sarai" (my princess) symbolizes a limited, perhaps personal, or even barren identity, while "Sarah" (princess, noblewoman) symbolizes an expanded, universal, and fruitful destiny as the mother of nations. This symbolic act powerfully conveys God's sovereign power to redefine and empower individuals for His divine purposes. The Contrast between "Sarai" and "Sarah" is also a key literary device, highlighting the dramatic shift from a past state to a divinely ordained future. This juxtaposition emphasizes the radical nature of God's intervention and the new reality He is bringing forth.
Theological and Thematic Connections
The renaming of Sarai to Sarah is a profound theological statement on God's active involvement in shaping human destiny and fulfilling His promises. It underscores that God's covenant is not merely with Abraham but extends to his lineage through Sarah, highlighting her indispensable role in the divine plan. This act demonstrates God's power to transcend human limitations, such as barrenness and old age, to bring about His supernatural purposes. It also establishes a pattern where God's renaming signifies a new identity and purpose, marking a transition from a former state to a divinely appointed future, filled with grace and promise.
Reflection and Application
The divine renaming of Sarai to Sarah serves as a powerful reminder that God is intimately involved in the lives of His people, often orchestrating transformative changes to align them with His grand purposes. Just as Sarah received a new name and a new destiny that transcended her human limitations and past experiences, believers today are invited into a similar spiritual transformation. Through faith in Christ, we are given a new identity, no longer defined by our past failures or human inadequacies, but by our adoption as children of God. This passage encourages us to embrace God's sovereign hand in our lives, trusting that He can bring fruitfulness out of barrenness, hope out of despair, and a glorious future out of an uncertain present. Our true identity and ultimate purpose are found not in what we achieve or who we were, but in who God declares us to be in Christ, empowering us to live out the divine call upon our lives with faith and courage.
Questions for Reflection
FAQ
Why did God change Sarai's name to Sarah?
God changed Sarai's name to Sarah to signify a profound shift in her identity and destiny within His covenant plan. Her new name, "Sarah" (שָׂרָה), means "princess" or "noblewoman" in a universal sense, reflecting her expanded role as the matriarch of many nations and kings, as explicitly promised in Genesis 17:16. This change underscored that her significance would extend far beyond Abraham's immediate household, impacting countless generations.
What is the linguistic difference and significance between Sarai and Sarah?
The name Sarai (שָׂרַי) ends with the Hebrew letter 'yod' (י), which can imply a possessive sense, often interpreted as "my princess" or "my lady," suggesting a limited or personal domain. The name Sarah (שָׂרָה) ends with the letter 'he' (ה), broadening the meaning to a more general "princess" or "noblewoman." This subtle linguistic shift signifies a transition from a limited, personal status to a more universal, divinely ordained matriarchal role, emphasizing her future as the mother of nations and kings.
How does Sarah's renaming relate to God's covenant with Abraham?
Sarah's renaming is intrinsically linked to God's covenant with Abraham, as it immediately precedes the explicit promise that she, despite her advanced age and barrenness, would miraculously bear the promised son, Isaac (see Genesis 17:16-19). This act solidified her central and active role in the fulfillment of the covenant promise to make Abraham the "father of a multitude" and Sarah the "mother of nations," demonstrating God's sovereign power to bring about His promises through seemingly impossible circumstances.
Christ-Centered Fulfillment
The renaming of Sarai to Sarah, and her subsequent miraculous fruitfulness, finds its ultimate and most profound fulfillment in Christ. Just as Sarah, a barren woman, was divinely enabled to become the mother of a physical lineage through whom the Messiah would eventually come, so too, through Christ, humanity, spiritually barren and unable to produce righteousness on its own, is made fruitful by God's transformative power. The new identity conferred upon Sarah foreshadows the new creation status granted to believers in Christ, where our old identity "in Adam" is replaced by a new identity "in Christ" (Romans 6:4). Sarah's transformation from a limited "my princess" to a universal "princess" powerfully prefigures the universal scope of God's redemptive plan in Christ, extending salvation, new life, and spiritual fruitfulness to all who believe, regardless of their background, making them part of the true "seed" of Abraham through faith (as explained in Galatians 3:29). Through Christ, the promise of a multitude of descendants, once physical, becomes spiritual, encompassing a global family of believers who inherit the blessings of Abraham.