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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
Historical Reception
One surviving comment on this verse from the historical church.
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. And notably, not as we read in Greek: God said to Abraham, Your wife Sarai will no longer be called Sarai; in Hebrew it is, You will not call her name Sarai; that is, you will not call her My Princess: she is now to be the princess of all nations, wherefore the Apostle Peter, instructing the life of women, says: So once holy women also, who hoped in the Lord, adorned themselves, being subject to their own husbands, as Sarah obeyed Abraham, calling him lord, of whom you are daughters, doing good and not fearing any disturbance (1 Peter 3:5).
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Summary
Genesis 17:16 records God's profound and unconditional promise to Abraham regarding his wife, Sarah, declaring that despite her advanced age and long-standing barrenness, she would miraculously bear him a son. This divine decree not only reiterates God's omnipotent power to fulfill His word against all natural limitations but also elevates Sarah to a pivotal role in the covenant, establishing her as the matriarch from whom numerous nations and a lineage of kings would descend, thereby ensuring the continuation of the promised seed.
Context
Literary Context
Genesis 17 marks a significant expansion and reaffirmation of God's covenant with Abraham, following the initial promises in Genesis 12 and Genesis 15. In this chapter, God reveals Himself as El Shaddai, "God Almighty," emphasizing His power to fulfill seemingly impossible promises. The institution of circumcision as the perpetual sign of the covenant is detailed, signifying an outward mark of the inward commitment. Crucially, God changes Abram's name to Abraham ("father of a multitude") and Sarai's name to Sarah ("princess"), immediately preceding this verse. The promise in Genesis 17:15 explicitly states that Sarah will bear a son, and Genesis 17:16 then expands on the magnitude of that promise, directly addressing the miraculous nature of her future motherhood and its far-reaching implications for nations and kings. This sets the stage for the birth of Isaac in Genesis 21.
Historical & Cultural Context
In the Ancient Near East, lineage and the continuation of the family name were paramount. Barrenness was considered a great misfortune, often interpreted as divine disapproval, and brought significant shame upon a woman and her husband. The concept of a "son" was central to inheritance, identity, and social standing. Kingship was a divinely ordained institution in many cultures, and the idea of a royal lineage stemming from a specific individual carried immense weight, signifying power, authority, and lasting legacy. For an elderly, barren woman like Sarah to be promised to become a "mother of nations" and the progenitor of "kings of people" was not only biologically impossible but culturally revolutionary, underscoring the supernatural nature of God's intervention and His ability to overturn societal norms and physical limitations.
Key Themes
This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. Foremost is the theme of Divine Faithfulness and Sovereignty, demonstrating God's unwavering commitment to His covenant promises despite human doubt or physical impossibilities. It highlights the theme of Miraculous Births, a recurring motif in scripture (e.g., Isaac, Samuel, John the Baptist, Jesus) where God intervenes to bring forth key figures in salvation history through barren women, emphasizing His direct hand in human affairs. The promise of "nations" and "kings" ties into the Seed Promise, which begins in Genesis 3:15 and develops throughout the Old Testament, pointing towards a lineage that would bring blessing to all the earth. Finally, it reinforces the theme of God's Use of the Unlikely, as Sarah, an elderly and barren woman, becomes the chosen vessel for the continuation of the covenant line, ensuring that God alone receives the glory for His mighty works.
Exposition and Analysis
Key Word Analysis
This primitive root means "to kneel," and by implication, "to bless God (as an act of adoration)" or "man (as a benefit)." In the context of God blessing Sarah, it signifies a profound impartation of divine favor, empowerment, and prosperity, specifically enabling her to conceive and bear children despite her barrenness and advanced age. It denotes God's active and benevolent intervention to bestow good upon her.
Derived from a root meaning "to build," this word refers to a son as a builder of the family name. In its widest sense, it encompasses literal and figurative relationships, including descendants, subjects, or those who contribute to the lineage. Here, it specifically refers to Isaac, the promised heir, who would indeed "build" Abraham's family into a great nation.
This term, often translated as "nation" or "Gentile," refers to a foreign nation or a collective people. In this context, it signifies the multitude of peoples and ethnic groups that would descend from Sarah through Isaac, establishing not just the nation of Israel, but also other related groups, and foreshadowing the broader scope of the Abrahamic covenant's impact on humanity.
Verse Breakdown
"And I will bless her"
This initial declaration emphasizes God's sovereign initiative and benevolent intent towards Sarah. It is an act of divine grace, promising to reverse her long-standing barrenness and bestow upon her the gift of fertility and fruitfulness.
"and give thee a son also of her"
This clause clarifies the means by which Abraham's promised heir will come. It explicitly states that the son will be born from Sarah, directly addressing the earlier human attempt through Hagar (Ishmael) and confirming that the covenant line will proceed through Sarah, making her the designated mother of the promised seed.
"yea, I will bless her"
The repetition of "I will bless her" serves as a powerful affirmation, underscoring the certainty, emphasis, and divine commitment to this promise. It highlights the profound nature of the blessing, ensuring Abraham and Sarah that God's word is immutable and will be fulfilled.
"and she shall be a mother of nations"
This expands the scope of the blessing beyond a single son. It promises Sarah a vast multitude of descendants, signifying that her lineage will not just be numerous but will give rise to multiple peoples or significant ethnic groups, establishing her as a foundational matriarch of many.
"kings of people shall be of her"
This final phrase elevates the promise to a royal dimension. It foretells that not only will nations descend from Sarah, but also that rulers and monarchs will emerge from her lineage. This is a direct foreshadowing of the future kings of Israel and, ultimately, the Messiah, the King of kings, who would descend through her line.
Literary Devices
Genesis 17:16 employs several potent literary devices to convey its profound message. The most prominent is Repetition, specifically the phrase "I will bless her." This doubling serves to emphasize the certainty and unwavering nature of God's promise, reinforcing His divine commitment to Sarah despite her age and barrenness. It acts as a divine oath, making the promise doubly sure. The verse also utilizes Divine Fiat or Declaration, where God speaks with absolute authority, bringing into being what He declares. His "I will" statements are not mere intentions but performative utterances that guarantee the outcome. Furthermore, there is clear Foreshadowing in the promise that "kings of people shall be of her." This statement looks forward to the establishment of the Israelite monarchy and, more significantly, to the ultimate King, the Messiah, who would descend from Sarah's lineage. This prophetic element elevates the personal promise to Sarah to a universal, redemptive significance.
Theological and Thematic Connections
Genesis 17:16 is a cornerstone in the unfolding of God's redemptive plan, firmly establishing Sarah's indispensable role in the Abrahamic covenant. This verse profoundly illustrates God's absolute sovereignty over human limitations, demonstrating His power to bring life from barrenness and to fulfill His promises against all natural odds. It underscores the theme of divine faithfulness, assuring believers that God's word is immutable and His purposes will prevail. The promise of "nations" and "kings" from Sarah's lineage expands the scope of the covenant, foreshadowing the vast progeny of Israel and, more significantly, the royal line that would culminate in the Messiah, through whom all nations would ultimately be blessed. This verse also highlights God's pattern of choosing the weak or unlikely (an elderly, barren woman) to accomplish His mighty purposes, ensuring that all glory redounds to Him alone.
Reflection and Application
The divine promise to Sarah in Genesis 17:16 stands as a powerful testament to God's boundless power and unwavering faithfulness, offering profound encouragement for believers today. In a world often defined by human limitations, scientific impossibilities, and personal disappointments, this verse reminds us that God operates beyond the constraints of the natural order. Just as He miraculously intervened in Sarah's life, He is capable of bringing forth life, hope, and fulfillment in our seemingly barren or impossible circumstances. This passage calls us to cultivate a radical trust in God's promises, even when they defy logic or experience. It invites us to surrender our own attempts to force outcomes and instead rest in His sovereign timing and ability. Furthermore, it reminds us that God often chooses the overlooked, the weak, or the seemingly unqualified to accomplish His greatest purposes, ensuring that His glory is magnified through our yieldedness and faith.
Questions for Reflection
FAQ
Why is Sarah explicitly mentioned as the mother of nations and kings, and not just Abraham?
While the covenant was primarily with Abraham, this verse specifically names Sarah to clarify that the promised heir, Isaac, would come through her, not Hagar or any other woman. This emphasizes her unique and divinely ordained role in the covenant's fulfillment, highlighting the miraculous nature of Isaac's birth and establishing the specific lineage through which the covenant promises, including the royal line, would be realized. It underscores that God's plan is precise and intentional, involving both Abraham and Sarah in distinct, yet complementary, ways.
Does "mother of nations" imply all nations would descend from Sarah?
The phrase "mother of nations" primarily refers to the multitude of descendants that would come from Sarah, specifically through Isaac, establishing the nation of Israel with its twelve tribes. It also encompasses the idea that kings of various peoples (including those related to Israel, like Edom, and ultimately, the King of kings) would descend from her, signifying a lineage of influence and authority. While the Abrahamic covenant holds universal implications for all nations through the Messiah, the direct lineage of "nations" and "kings" here refers to the numerous tribes and royal lines that would stem from her immediate progeny, particularly within the covenant people.
What is the significance of God repeating "I will bless her" in this verse?
The repetition of "I will bless her" serves as a powerful rhetorical device to emphasize the certainty, divine initiative, and profound nature of the promise. It underscores God's unwavering commitment to Sarah, assuring Abraham and Sarah of His powerful and benevolent intent despite their initial disbelief and the seemingly impossible circumstances. This divine emphasis highlights that the blessing is not contingent on human merit or ability, but solely on God's sovereign will and power, making the promise absolutely sure.
Christ-Centered Fulfillment
The extraordinary promise to Sarah in Genesis 17:16 finds its ultimate and most glorious fulfillment in Jesus Christ. The declaration that "kings of people shall be of her" directly foreshadows the royal lineage from which the Messiah would come, culminating in Jesus, the true King of kings and Lord of lords. Sarah's miraculous conception of Isaac, born of divine promise against natural impossibility (as noted in Romans 4:19), serves as a profound type and shadow of the even greater miracle of Christ's virgin birth, where God again intervened supernaturally to bring forth the ultimate "seed" of Abraham without human intervention (Matthew 1:18-25). Through Christ, the promise that Sarah would be a "mother of nations" is expanded to include all believers, both Jew and Gentile, who are spiritually adopted into the family of God through faith (Galatians 3:29). Thus, all who believe in Jesus become spiritual descendants of Abraham and Sarah, heirs of the covenant promises, participating in the vast, multi-ethnic family of God, which is the true fulfillment of the nations descending from her.