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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
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Now Abraham was not guilty of any doubt by his laughter, for he showed his love toward Ishmael in what he said. He had clung to this hope for twenty-five years. Abraham had manifested his faith in every vision that had come to him. However great his contest with barrenness became, he manifested the victory of his faith. But when old age was added to the barrenness, he laughed in his heart. That his Lord would do these two things for him was a marvel to him.
One should consider the fact that Abraham was uncircumcised when God called him, and he was still uncircumcised when he was promised a legitimate son as heir. You are hereby invited to believe that he is not only the father of the Jews, as they claim, but the progenitor, through faith, of all believers. Sarah also, before the circumcision of her husband and by the addition of one letter to her name, receives the blessing of no small gift, so that she might have the primacy of virtue and of grace. God promises that from her nations and kings of peoples will come, so that in her might be established the type not of the synagogue but of the church. The fact that Abraham laughed when he had been promised a son through her was an expression not of unbelief but of joy. Indeed, he “fell on his face”—in worship, which means he believed. And he added, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” And he said, “O that Ishmael might live in thy sight!” He is not incredulous with regard to the promises, nor is he greedy in what he asks for in prayer. “I have no doubt that you will come through, granting a son to an old man of a hundred years and that, as the author of nature, you will effectively stretch its limits. Blessed indeed is the one on whom this gift is bestowed; but I will be doubly favored if even this Ishmael here, whom I begot from the household slave, should live in your presence.” And so the Lord approved Abraham’s sentiments, did not deny his request and confirmed his own promises.
(Verse 17.) And Abraham fell upon his face and laughed. And he said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And after a little while: And thou shalt call his name Isaac. Different opinions, but there is one etymology why he is called Isaac. For Isaac is interpreted as laughter. Others say that Sarah laughed, therefore he was called laughter, which is false. Others indeed say that Abraham laughed, which we also approve. After Ishmael was born, Isaac was born, and then we read about Abraham and Sarah laughing. However, it should be known that in the Old Testament, four people were called by their names before they were born, without any disguise: Ishmael, Isaac, Solomon, and Josiah. Read the Scriptures.
He was not laughing because he did not believe, as some might imagine, but rejoicing because he did. “He laughed” is sometimes put in place of “he rejoiced,” as it is also in the Gospels. And for this reason, he also “fell on his face” and marveled in his heart.
Abraham fell on his face, and laughed, saying in his heart: "Shall a child be born to a man who is a hundred years old, and will Sarah, who is ninety years old, bear a child?" The laughter of Abraham is the exultation of one rejoicing, not the mockery of one disbelieving: those words which he said in his heart are not those of one doubting, but of one admiring; as testified also by the Apostle who, speaking of him, said: "He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform." (Romans 4:20).
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Summary
Genesis 17:17 captures Abraham's complex and deeply human response to God's astonishing covenant promise of a son through Sarah, despite their advanced ages of one hundred and ninety, respectively. His initial posture of prostration signifies profound reverence and submission to the divine, while his subsequent laughter and internal questioning reveal a natural, yet profound, human astonishment and incredulity at a divine declaration that defied all biological and natural expectations, setting the stage for the miraculous birth of Isaac.
Context
Literary Context
This verse is a pivotal moment within the unfolding narrative of God's covenant with Abraham, immediately following the divine re-affirmation of the covenant and the renaming of Abram to Abraham ("father of a multitude") and Sarai to Sarah ("princess"). Crucially, God has just specified that the promised heir will come through Sarah, not through Ishmael, Abraham's son by Hagar. This divine decree, coming after years of waiting and Abraham's own attempt to fulfill the promise through Ishmael (see Genesis 16), sets the stage for Abraham's multifaceted reaction. The promise is made even more astounding by the explicit mention of Abraham's age (100) and Sarah's (90), highlighting the human impossibility of the divine promise.
Historical & Cultural Context
In the ancient Near East, lineage and progeny were paramount, signifying blessing, legacy, and continuity. To be childless was often considered a curse or a sign of divine displeasure. The concept of a covenant, a binding agreement, was also well-understood, often involving solemn oaths and rituals. However, a covenant initiated unilaterally by a powerful deity, promising what was naturally impossible, would have been truly extraordinary. The ages of Abraham and Sarah (100 and 90) were considered far beyond the natural childbearing years, even in a time when lifespans were longer than today. This context underscores the radical nature of God's promise, which transcended all cultural and biological norms, demanding a supernatural act of creation.
Key Themes
Genesis 17:17 powerfully contributes to several overarching themes in the book of Genesis and the broader biblical narrative. It highlights the theme of Divine Sovereignty and Omnipotence, demonstrating that God's plans are not constrained by human limitations or natural laws. What is impossible for humanity is entirely possible for God. It also deepens the theme of God's Covenant Faithfulness, showing His unwavering commitment to His promises despite human doubt or the passage of time. Furthermore, it introduces the theme of Laughter as a complex human response to divine revelation, foreshadowing the name of the promised son, Isaac, which means "he laughs." This laughter, whether of astonishment, joy, or initial incredulity, becomes a perpetual reminder of God's miraculous intervention, contrasting with earlier human attempts to secure the promise through natural means (e.g., Genesis 16:1-4).
Exposition and Analysis
Upon hearing God's astonishing and seemingly impossible promise, Abraham's reaction is portrayed as a profound and deeply human mixture of reverence and incredulity.
Key Word Analysis
This primitive root signifies "to fall" in a wide variety of applications, both literal and figurative. In this context, "fell upon his face" (H6440, pânîym, meaning "face" or "presence") denotes a posture of profound humility, reverence, and submission before a superior being. It is an act of worship and acknowledgment of God's majesty and authority, indicating that despite the human impossibility of the promise, Abraham recognized the divine source and power behind the words. This physical act precedes and contextualizes his internal reaction.
This primitive root means "to laugh outright," encompassing merriment, scorn, or even sporting/playing. In Abraham's case, coupled with his subsequent internal question, this laughter is generally interpreted not as mocking derision, but as an expression of overwhelming astonishment, disbelief, and perhaps an overwhelmed sense of the miraculous absurdity from a purely human perspective. It underscores the vast chasm between human limitations and divine omnipotence, a spontaneous overflow of emotion in response to the unfathomable.
This term refers to the innermost being, encompassing feelings, will, and intellect. When Abraham "said in his heart," it indicates an internal monologue, a thought process or question that was not voiced aloud to God but remained within his private thoughts. This reveals the personal struggle and processing of the divine promise, a moment of intimate reflection where his human understanding grappled with God's supernatural declaration. It highlights the authenticity of his reaction, a mixture of reverence and human rationalization.
Verse Breakdown
"Then Abraham fell upon his face,"
This initial action signifies Abraham's immediate and profound reverence for God. Despite the shocking nature of the promise, his first response is one of humble submission and worship, acknowledging the divine presence and authority. It sets a tone of awe before his subsequent internal struggle.
"and laughed,"
This laughter is a spontaneous, deeply human reaction to the incredible nature of God's promise. It is not necessarily scornful but rather an expression of utter astonishment and incredulity, a visceral response to something so far beyond human comprehension or natural possibility. It marks the moment where human logic is confronted by divine omnipotence.
"and said in his heart,"
This phrase indicates that Abraham's subsequent question was an internal thought, a private wrestling within his mind and spirit, rather than an open challenge to God. It reveals the depth of his processing and the personal nature of his struggle to reconcile the divine promise with the physical realities of his and Sarah's advanced ages.
"Shall [a child] be born unto him that is an hundred years old?"
This rhetorical question expresses Abraham's astonishment and highlights the biological impossibility of the promise from his human perspective. It underscores the vast age gap between himself and the possibility of fatherhood, emphasizing the miraculous nature of what God was proposing.
"and shall Sarah, that is ninety years old, bear?"
This parallel question further emphasizes the human impossibility, focusing on Sarah's advanced age and the cessation of her childbearing capacity. By mentioning both his and Sarah's ages, Abraham articulates the full scope of the natural barrier that God's promise was set to overcome, making the divine intervention even more profound.
Literary Devices
The verse employs several significant literary devices. Juxtaposition is prominent, contrasting Abraham's posture of profound reverence ("fell upon his face") with his immediate, deeply human reaction of laughter and incredulous questioning. This highlights the tension between faith and human understanding. The rhetorical questions ("Shall [a child] be born...?") serve not as genuine inquiries seeking information, but as expressions of astonishment and disbelief, emphasizing the seemingly impossible nature of the promise from a human perspective. Furthermore, the mention of specific ages (one hundred and ninety) functions as a form of hyperbole or emphasis, underscoring the extreme improbability and thus the miraculous nature of the impending birth. Finally, the foreshadowing of Isaac's name ("he laughs") is subtly woven into Abraham's reaction, connecting this moment of human incredulity to the future joy and fulfillment of God's promise.
Theological and Thematic Connections
Genesis 17:17 serves as a profound theological statement on the nature of God and humanity's relationship with Him. It powerfully illustrates the absolute omnipotence and sovereignty of God, demonstrating that His divine will and promises are not constrained by human limitations, biological realities, or the passage of time. What is utterly impossible from a human perspective is entirely within the realm of God's creative power. Abraham's reaction, a blend of reverence and human incredulity, also offers a nuanced insight into the nature of faith. True faith is not necessarily the absence of questions, doubt, or astonishment, but rather a trust in God's character and power that coexists with the struggle to comprehend His ways. It is a journey where human frailty meets divine faithfulness, and where God's promises are often fulfilled in ways that defy rational expectation, thereby magnifying His glory. This verse also sets the stage for the miraculous birth of Isaac, whose very name ("he laughs") will forever commemorate the extraordinary circumstances of his conception, turning human disbelief into divine joy and a testament to God's unwavering commitment to His covenant.
Reflection and Application
Genesis 17:17 offers profound encouragement and a realistic portrayal of faith for believers today. It reminds us that God's promises and plans for our lives often extend far beyond what our human logic, experience, or capabilities can naturally conceive. When faced with seemingly impossible situations—whether in our personal lives, our families, or the broader world—or when confronted with divine assurances that defy our natural understanding, we can find solidarity with Abraham's complex reaction. His initial prostration teaches us to maintain a posture of reverence and submission to God's authority, even when His ways are unfathomable. His subsequent laughter and internal questioning affirm that it is human to struggle with the magnitude of God's power and the miraculous nature of His work. The verse ultimately teaches us to trust in God's boundless power and unwavering faithfulness, even when our minds grapple with the "how" of His promises. God delights in working beyond what we can imagine, demonstrating His glory and power precisely in our moments of human limitation, ensuring that what He has promised, He is also able to perform.
Questions for Reflection
FAQ
Was Abraham's laughter a sign of disbelief or joy?
Abraham's laughter in Genesis 17:17 is best understood as a complex and deeply human reaction, a mixture of profound astonishment, incredulity, and perhaps even an overwhelming, spontaneous joy at the sheer impossibility and miraculous nature of God's promise. It is generally not interpreted as mocking or derisive disbelief, especially given that he first fell on his face in a posture of reverence and worship. His laughter is more akin to an expression of being utterly overwhelmed by the divine declaration, highlighting the human struggle to reconcile divine omnipotence with natural limitations.
How does Abraham's laughter compare to Sarah's laughter in Genesis 18:12?
While both Abraham and Sarah laugh at the promise of a child in their old age, their laughter carries subtle, yet significant, differences. Abraham's laughter in Genesis 17:17 seems to be an expression of awe and incredulity, occurring after an act of worship and expressed in his heart. Sarah's laughter in Genesis 18:12, however, is explicitly described as being "within herself" and is met with a direct challenge from the Lord: "Is anything too hard for the Lord?" This divine questioning suggests a more skeptical or cynical form of disbelief on Sarah's part, as she attempts to deny her laughter. Ultimately, both instances of laughter contribute to the profound significance of the promised son's name, Isaac ("he laughs"), serving as a perpetual reminder of the extraordinary circumstances of his birth and God's faithfulness.
Why is the name Isaac significant in light of this verse?
The name Isaac (Hebrew: Yitzchak), meaning "he laughs" or "laughter," is profoundly significant because it directly commemorates the extraordinary circumstances of his birth. It serves as a perpetual memorial to both Abraham's and Sarah's initial human reactions of astonishment and incredulity to God's seemingly impossible promise. More importantly, the name ultimately points to the great joy and laughter that God brought into their lives by miraculously fulfilling His word. Isaac's name transforms human doubt into divine triumph, underscoring that God's promises, even when they defy human logic and evoke initial disbelief, ultimately bring about profound joy, fulfillment, and a testament to His unwavering power and faithfulness.
Christ-Centered Fulfillment
The miraculous birth of Isaac, born to Abraham and Sarah who were well beyond natural childbearing age, serves as a powerful Old Testament type, foreshadowing the ultimate divine intervention in human history: the incarnation of Jesus Christ. Just as Isaac's conception and birth defied all natural expectation and human possibility, so too the virgin birth of Christ, conceived by the Holy Spirit, represents God's sovereign power to bring forth new life and salvation in ways that transcend all human limitations and natural laws (see Luke 1:34-37). Isaac, the son of promise, was the heir through whom God's covenant blessings flowed, ultimately leading to the very lineage of Christ, the true Son of Promise. In Christ, the "laughter" born of human incredulity finds its ultimate and glorious fulfillment, as He brings eternal life, joy, and reconciliation to all who believe. He is the ultimate demonstration that "with God nothing will be impossible" (Luke 1:37), and through Him, all the promises of God are "Yes" and "Amen" (2 Corinthians 1:20). The seemingly impossible promise to Abraham finds its climactic and joyful reality in the person and work of Jesus, who brings about a new creation and an eternal inheritance for all who are called by His name (see Ephesians 1:11-14).