TRV
Translation
King James Version
Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
Complete Jewish Bible
So Sarah laughed to herself, thinking, "I am old, and so is my lord; am I to have pleasure again?"
Berean Standard Bible
So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”
American Standard Version
And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
World English Bible Messianic
Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
Geneva Bible (1599)
Therefore Sarah laughed within her selfe, saying, After I am waxed olde, and my lord also, shall I haue lust?
Young's Literal Translation
and Abraham and Sarah are aged, entering into days--the way of women hath ceased to be to Sarah;
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In the KJVVerse 437 of 31,102
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Commentary on Genesis 18 verses 9–15
9 ¶ And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
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. And Sarah heard it in the tent door, which was behind him.
11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.
12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
14 Is any thing 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.
15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Romans 9:1-18AD 56
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sara shall have a son. [Genesis 18:10-14] And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 12.) But Sarah laughed within herself, saying: After I am waxed old, shall I have pleasure? It is much differently read in Hebrew: And Sarah laughed within herself, saying: After I have withered, shall I have pleasure? Also note that where we have translated as pleasure, it is written as delight in Hebrew. Symmachus translated this passage as: After I have grown old, shall I have youth?
BedeAD 735
Commentary on Genesis (Hexaemeron)
Who laughed secretly, saying: After I have grown old and my lord is old, shall I have pleasure? The Apostle Peter recalls this sentence when, admonishing women to obey their husbands, he added: "As Sarah obeyed Abraham, calling him lord." It seems, however, similar to this passage what is read about Abraham above, for when he heard about Sarah's childbirth, he fell on his face and laughed in his heart, saying: Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a child? And he added, speaking to God: Oh that Ishmael might live before you! But since the Apostle says that Abraham did not waver in unbelief, but Sarah did hesitate, the following word of the Lord clarifies, saying to Abraham:
BedeAD 735
Commentary on Genesis (Hexaemeron)
Why did Sarah laugh, saying: "Shall I indeed bear a child, old as I am?" It remains to be understood that when she heard that Sarah would bear a son, Abraham had previously laughed in wonder with joy, and Sarah herself subsequently doubted in joy; whose doubt, nevertheless, was immediately removed when the reason for divine power was given, as the angel said to him:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 18:12 captures Sarah's internal, incredulous laughter and her questioning response to the divine promise of conceiving a son in her advanced age. This pivotal moment underscores the stark contrast between human physical limitations and God's boundless power, revealing a natural human disbelief in the face of what seemed utterly impossible, yet setting the stage for a miraculous fulfillment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Irony is prominent, as Sarah's laughter of disbelief directly foreshadows the name of her miraculously conceived son, Isaac, which means "he laughs." This creates a profound contrast between human skepticism and divine joy, demonstrating God's ability to transform doubt into celebration. The entire statement is framed as a Rhetorical Question, "After I am waxed old shall I have pleasure, my lord being old also?" Sarah asks this question not to receive an answer, but to express her profound incredulity and the perceived impossibility of the situation. This device highlights her human limitations and natural reasoning in the face of a supernatural promise. Furthermore, there is an element of Contrast between Sarah's human perspective, limited by physical aging and natural laws, and God's divine perspective, where nothing is impossible. This sets up the theological tension that the subsequent narrative resolves through the miraculous birth of Isaac.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sarah's internal laughter in Genesis 18:12 serves as a profound theological touchstone, illustrating the perennial human struggle to reconcile God's boundless power with our limited understanding and natural experiences. It highlights the truth that God's promises are not contingent upon human capacity or natural circumstances, but solely on His own faithfulness and omnipotence. This moment underscores that what is impossible for humanity is entirely within God's power to accomplish, setting the stage for the miraculous birth of Isaac, a testament to God's ability to bring life and joy from seemingly barren situations. This narrative also emphasizes the journey of faith, showing that even foundational figures like Sarah grappled with doubt, yet God's faithfulness ultimately prevails.
REFLECTION AND APPLICATION
Sarah's deeply human reaction in Genesis 18:12 resonates powerfully with our own experiences. When faced with promises or situations that seem utterly impossible, whether in our personal lives, our families, or the broader world, it is natural to feel doubt, skepticism, or even a quiet, internal laugh of disbelief. This verse serves as a profound reminder that our human logic, physical limitations, and past experiences do not define the boundaries of God's power. It challenges us to look beyond what is naturally possible and to trust in the supernatural capacity of God. Just as God transformed Sarah's laughter of incredulity into the joyous laughter of a mother holding her miracle child, He can transform our doubts into declarations of His glory, bringing forth life, hope, and joy in circumstances that seem utterly barren. This passage calls us to cultivate a faith that transcends the visible and embraces the invisible, recognizing that with God, nothing is truly impossible.
Questions for Reflection
FAQ
Why did Sarah laugh within herself?
Answer: Sarah laughed within herself because the divine promise of conceiving a son seemed utterly impossible given her and Abraham's advanced age. At 89 years old, she was well past the natural childbearing years, and her body had long ceased to function reproductively. Her laughter was an internal, private expression of disbelief and incredulity, a natural human response to a situation that defied all logical and physical expectations, highlighting the vast gap between human limitation and divine power.
What does "pleasure" mean in this context?
Answer: The Hebrew word ʻêden (H5730), translated as "pleasure," refers to delight, freshness, or vigor. In this specific context, it denotes the vitality, joy, and physical capacity associated with youth and the ability to procreate. Sarah was questioning how she could experience the "pleasure" of renewed youthful vigor and the joy of marital intimacy leading to conception, given her and Abraham's old age. It reflects her perception that the "delight" of childbearing was long gone for her.
How can Sarah be commended for faith in Hebrews 11:11 if she initially laughed in disbelief?
Answer: Sarah's journey, like Abraham's, illustrates that faith is often a process of growth and development, not a static state. While her initial laughter in Genesis 18:12 was a moment of human weakness and doubt, God's persistent promise and the subsequent miraculous conception and birth of Isaac strengthened her belief. Hebrews 11:11 commends her for ultimately judging "him faithful who had promised," indicating that despite her initial skepticism, she eventually trusted in God's ability to fulfill His word. This highlights that God honors even imperfect faith that ultimately rests in His faithfulness.
CHRIST-CENTERED FULFILLMENT
Sarah's miraculous conception of Isaac, a son of promise born against all natural odds to an aged and barren couple, profoundly foreshadows the ultimate impossible made possible in Jesus Christ. Just as God supernaturally intervened to bring forth the son through whom Abraham's covenant line would continue (Genesis 21:1-3), so too did He supernaturally intervene in the virgin birth of Jesus, the true Son of Promise, who brings spiritual new birth and eternal life to all who believe (Luke 1:34-35). The overcoming of natural limitations in Sarah's womb prefigures the triumph over sin and death through Christ's resurrection (Romans 6:9-10), demonstrating that with God, nothing is impossible (Luke 1:37), and His promises find their ultimate "yes" and "amen" in Him (2 Corinthians 1:20). Sarah's laughter of disbelief is transformed into the joyous laughter associated with Isaac's birth, mirroring the profound joy and spiritual vitality that Christ brings to those who were spiritually dead and barren, enabling them to become children of God through faith in His name (John 1:12-13).