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15. As for Sarai thy wife God now promises to Abraham a legitimate seed by Sarai. She had been (as I have said) too precipitate, when she substituted, without any command from God, her handmaid in her own place: Abraham also bad been too pliant in following his, wife, who foolishly and rashly wished to anticipate the design of God; nevertheless, their united fault did not prevent God frown making it known to them that he was about to give them that seed, from the expectation of which, they had, in a manner, cut themselves off. Whence the gratuitous kindness of God shines the more clearly, because, although men impede the course of it by obstacles of their own, it nevertheless comes to them. Moreover, God changes the name of Sarai, in order that he may extend her preeminence far and wide, which in her former name had been more restricted. For the letter י (yod) has the force among the Hebrews of the possessive pronoun: this being now taken away, God designs that Sarah should every where, and without exception, be celebrated as a sovereign and princess.⁴¹⁰⁴¹⁰     Sarah shall her name be. Heb., שרה, Sarah. Sarai properly signifies “my princess,” as if sustaining that relation to a single individual or to a family. The restriction implied in the possessive “my” is now to be done away: her limited pre-eminence is to be unspeakably enlarged. Thus, instead of “my princess,” she is henceforth to bear an appellation importing “princess of a multitude,” and corresponding with the magnificent promise made to her, ver. 16. — Bush, Notes on Genesis And this is expressed in the context, when God promises that he will give her a son, from whom at length nations and kings should be born. And although at first sight this benediction appears most ample, it is still far richer than it seems to be, in the words here used, as we shall see in a little time.

17. And Abraham fell upon his face This was in token, not only of his reverence, but also of his faith. For Abraham not only adores God, but in giving him thanks, testifies that he receives and embraces what was promised concerning a son. Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished; which his next interrogation also confirms, shall a child be born to him that an hundred years old? For although he does not reject as vain what had been said by the angel, he yet shows that he was no otherwise affected, than as if he had received some incredible tidings. The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God, and with confused mind, prostrating himself on the earth, he, by faith, adores the power of God. For, that this was not the language of one who doubts, Paul, in his Epistle to the Romans, is a witness, (Romans 4:19,) who denies that Abraham considered his body now dead, or the barren womb of Sarah, or that he staggered through unbelief; but declares that he believed in hope against hope. And that which Moses relates, that Abraham said in his heart, I do not so explain as if he had distinctly conceived this in his mind: but as many things steal upon us contrary to our purpose, the perplexing thought suddenly rushed upon his mind, ‘What a strange thing is this, that a son should be born to one a hundred years old!’ This, however, seems to some, to be a kind of contest between carnal reason and faith; for although Abraham, reverently prostrating himself before God, submits his own mind to the divine word, he is still disturbed by the novelty of the affair. I answer, that this admiration, which did not obstruct the course of God’s power, was not contrary to faith; nay, the strength of faith shone the more brightly, in having surmounted an obstacle so arduous. And therefore he is not reprehended for laughing, as Sarah is in the next chapter Genesis 18:1

18. And Abraham said unto God Abraham does not now wonder silently within himself, but pours forth his wish and prayer. His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received, provided the liberality of God should not extend further. He does not, then, reject what the Lord offers; but while he is prepared to embrace it, the expression, O that Ishmael! yet flows from him through the weakness of his flesh. Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear, as that God, in giving him another son, would take away the former, or as if the latter favor should absorb that which had preceded. The answer of God, which follows shortly after, refutes this interpretation. What I have said is more certain; namely, that Abraham prayed that the grace of God, in which he acquiesced, might be ratified and confirmed to him. Moreover, without reflection, he breaks forth into this wish, when, for very joy, he could scarcely believe what he had heard from the mouth of God. ‘To live before Jehovah’ is as much as, to be preserved in safety under his protection, or to be blessed by Him. Abraham therefore desires of the Lord, that he will preserve the life which he has given to Ishmael.

19. Sarah thy wife shall bear thee a son indeed Some take the adverb אבל (abal,) to mean ‘Truly.’ Others, however, more rightly suppose it to be used for increasing the force of the expression. For God rouses the slumbering mind of his servant; as if he would say, ‘The sight of one favor prevents thee from raising thyself higher; and thus it happens that thou dost confine thy thoughts within too narrow limits. Now, therefore, enlarge thy mind, to receive also what I promise concerning Sarah. For the door of hope ought to be sufficiently open to admit the word in its full magnitude.’

And I will establish my covenant with him He confines the spiritual covenant to one family, in order that Abraham may hence learn to hope for the blessing before promised; for since he had framed for himself a false hope, not founded on the word of God, it was necessary that this false hope should first be dislodged from his heart, in order that he might now the more fully rely upon the heavenly oracles, and might fix the anchor of his faith, which before had wavered in a fallacious imagination, on the firm truth of God. He calls the covenant everlasting, in the sense which we have previously explained. He then declares that it shall not be bound to one person only, but shall be common to his whole race, that it may, by continual succession, descend to his posterity. Yet it may seem absurd, that God should command Ishmael, whom he deprives of his grace, to be circumcised. I answer; although the Lord constitutes Isaac the firstborn and the head, from whom he intends the covenant of salvation to flow, he still does not entirely exclude Ishmael, but rather, in adopting the whole family of Abraham, joins Ishmael to his brother Isaac as an inferior member, until Ishmael cut himself off from his father’s house, and his brother’s society. Therefore his circumcision was not useless, until he apostatized from the covenant: for although it was not deposited with him, he might, nevertheless, participate in it, with his brother Isaac. In short, the Lord intends nothing else, by these words, than that Isaac should be the legitimate heir of the promised benediction.