Wait for It - Genesis 18:1-15

Bible Study Lesson for September 16

Introduction: In the last chapter of our study, God made a lot of promises to Abraham. God was the central character; we only saw Abraham’s response in the context of his obedience to God’s command. We did not have access to Abraham’s attitude and ability to believe the promise, particularly the promise of a son born to Sarah. Up to this point in the story, barrenness is the central fact of Abraham and Sarah’s relationship. Will Abraham believe that God can change this fact and provide him with a son?

Reviewing the story, in 11:30 we have the theme of barrenness set for us: “Now Sarai was barren; she had no child.” In spite of this, Abram left his home in Haran in response to God’s promise to make a new nation out of him (Genesis 12). He did take his nephew Lot with him, perhaps out of a desire to have a fallback in case Abram died childless. But over time, God blessed both Abram and Lot so much that the land could not support both of them, they had to split up. Still Abram and Sarai were childless, but God continued to promise them an heir. Eventually, Sarai hatched a plan: Abram slept with Sarai’s slave Hagar and they had a child together. But Sarai’s proposed salvation plan left her feeling left out. Furthermore, God made it clear that the child that would inherit the promise would be Sarai’s child. God renamed the couple, signifying that it was time to leave the past behind. Abraham obediently did his part of the covenant by circumcising himself and Ishmael. Still the couple was childless, but we get the sense that they were on the right track. But the wait isn’t over yet.

The central question of this story is: can Abraham and Sarah believe that God will give them a child in their old age? Already in chapter 17, Abraham expressed his doubts. God’s insistence on the miracle of birth silenced Abraham, but Abraham never expresses his belief that a child will be born. It is one thing to obey God. It is something else entirely to believe God. Walter Brueggemann points out that up to this point in the story, Abraham and Sarah have often been examples of unbelief rather than belief. This is especially true here.

This story can be broken into two parts. First Abraham encounters God (v. 1-8), and then God interacts, somewhat indirectly, with Sarah. The first part of the story is about hospitality, which is an important aspect of the life of faith. The second concerns faith more directly, particularly addressing Sarah’s doubts.

18:1-8 Abraham’s Hospitality

These eight verses have proved rich fodder for interpretation and theology. Some Christian interpreters have seen a reference to the trinity in the “three men” who approach Abraham here. Verse 1 echoes 17:1 in announcing that the story is about an encounter between Abraham and God: “The Lord appeared to Abraham.” It is unclear whether and when Abraham recognizes God, or if he comes to learn that these visitors are at least messengers from God only in the ongoing discussion that they have.

I reject the impulse to identify the three men as the trinity. The direct visitation in this passage is the beginning of a somewhat complex narrative that culminates in the destruction of Sodom and Gommorah in the next chapter. If we follow the three men, they depart in 18:16, and in 18:22, “the men” turn toward Sodom, “while Abraham remained standing before the Lord.” Then in 19:1, “the two angels” arrive at Sodom. I think we are to understand the identity of the three men as God and two angels, who visit Abraham and then part ways as the angels go about their mission. The connection between 18:1-8 and 19:1-11 also emphasizes the differences between Abraham’s hospitality and Sodom’s inhospitality. But that discussion will wait a couple weeks.

Hospitality was an important aspect of life in the Ancient Near East. It remains a central feature of life in that part of the world today. Partly, it was and is a cultural necessity because of the difficulty of travel. As you will recall, average rainfall in the Negeb region of Israel was and is minuscule, and so those who have resources must share with vulnerable travelers. It is interesting that Abraham expresses the invitation to his guests as though their stopping to rest and eat with him would be them doing him a favor. Abraham’s small promise of bread contrasted with the lavish meal he has Sarah and his slaves prepare for his guests reveals something of his character. Especially when we contrast it with what happens when the angels visit Sodom. His hospitality is an essential outworking of his faith in God. Remember in Hebrews 13:2, the author directs Christians: “Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it.”

18:9-15 “Sarah’s Laughter”

Once Abraham provides for the needs of his guests, dinner naturally leads to conversation. The text once again singles out one of these visitors as the Lord when all three men ask where Sarah is, but only one promises to return the next year.As before, the promise begins to eclipse the story. The one who speaks says, “I will return to you in due season, and your wife Sarah shall have a son.” At this point the narrator interrupts to remind us, once again, why this promise is so unbelievable. Sarah’s doubts make perfect sense: Abraham and Sarah are old and Sarah has gone through menopause. From inside the tent, Sarah laughs at the promise. Laughter can be in delight or scorn, but Sarah’s question makes it clear that her response is the latter.

At this point, the veil is lifted, and no longer are the men identified as “the men” and God as “one of the men.” For the first time since verse 1, explicitly the Lord speaks: “Why did Sarah laugh? ... Is anything too wonderful for the Lord?” This question is the central question of the story. Since Genesis 12, Sarah’s barrenness has placed the promise of God under threat. So the question is, can God make good on God’s promises to Abraham? Can Abraham and Sarah produce an heir? Can God operate outside the normal order of things? Walter Brueggemann phrases the question this way “Is God God?” If anything is “too wonderful for the Lord,” then the Lord is not God.

The gospel that we receive is no more believable than God’s promise to Abraham and Sarah. The promise of Christ’s resurrection and his final reign over the universe is too much. If we really look at the darkness and the injustice and the brokenness in our world, can we really believe this promise? After all, we want a world that is stable, reliable, and predictable. There is a certain appeal to a world of rules that are constant, a world where post-menopausal women don’t have babies. That world makes sense, and nothing would ultimately take us by surprise. But what if God is breaking into our reality to redeem us? What if God caused a ninety year old woman to have a child so that a nation could be born that would someday produce a Messiah who would die to set us free? What if, at the center of the story, that dead Messiah was resurrected by the power of God? What if, at the end of history, that Messiah is returning to establish his perfect rule? What if those who hope for the impossible have the last laugh?