(11) Through faith also Sara herself.--Rather, By faith Sarah herself also, or, even Sarah herself. This emphatic introduction of the name of Sarah may point to the unbelief which for a brief while she displayed (Genesis 18:12); but the words may simply mean, "Sarah also, on her part"--the joint recipient with Abraham of the divine promise, a promise in which it might at first seem that she had no part. (Comp. Genesis 16:1-2.) The words "was delivered of a child" are absent from the best authorities; so that we must read, "even when she was past age." With the last words of the verse compare Hebrews 10:23.
Verses 11, 12. - By faith also Sarah herself received strength to conceive seed, even when she was past age (ἕτεκεν, as in the Textus Receptus, after καὶ παρὰ καιρὸν ἡλικίας, may be rejected, being, perhaps, an interpolation suggested by καὶ), because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. The vitality of Abraham's faith is represented as evinced by its surviving and triumphing over a succession of trials, over apparent impossibilities. One such peculiar trial was the long delay of the birth of a legitimate heir through whom the promise of an innumerable seed might be fulfilled, and this till it seemed out of the question in the natural course of things. Yet "he staggered not at the promise of God through unbelief... being fully persuaded that what he had promised he was able to perform" (see Romans 4:17-23, which is a fuller statement of the idea of this verse, including the use of the words νενεκρώμενον and νέκρωσις to express effeteness, and ἐδυναμώθη, corresponding to δύναμονἔλαβε here. This is a further instance of Pauline thought in this Epistle - ideas already enlarged on by St. Paul being taken for granted as understood.) In Romans Abraham's faith in this regard is treated as typifying Christian faith in the resurrection from the dead (ver. 24), as is also, in the chapter before us (ver. 19), his faith displayed on the occasion of the offering of Isaac. For to us also our inability to conceive the mode of accomplishment of what well-grounded faith assures us of is no just cause for staggering. "How are the dead raised up? and with what kind of body do they come?" was asked by the Corinthian doubters. St. Paul directs them, in reply, to faith in "the power of God" (cf. Mark 12:24) to accomplish his purposes and fulfill his promises in ways unknown to us, transcending, though analogous to, the mysterious processes of nature that we see before our eyes. For "with God all things are possible." Sarah is here joined with Abraham, as also "receiving power" by faith, i.e. her own faith, as the structure of ver. 11 seems evidently to imply. But how is this consistent with the account of her in Genesis, where she is nowhere held up as an example of faith; nay, is censured for incredulity (Genesis 18:12-16) with respect to the promise cf. offspring? The answer may be that her temporary unbelief is concluded to have been succeeded by faith, as proved by the result, viz. that she "received power." And, indeed, her laughter recorded in Genesis 18, does not seem intended to imply any permanent "heart of unbelief;" for even Abraham had laughed as she did when the same announcement had been previously made to him (Genesis 17:17), and the "laughter" associated with her memory has quite a different meaning given it when that of temporary incredulity was changed into that of joy on the birth of the promised son, who was consequently called Isaac (equivalent to "laughter"). It is, however, Abraham himself who is put prominently before us as the great example of faith; Sarah is only introduced by his side (with the words καὶ αὐτὴ) as sharing it and cooperating to the result. To him singly the writer returns in ver. 12, Διὸ καὶ ἀφ ἑνὸς, etc.
11:8-19 We are often called to leave worldly connexions, interests, and comforts. If heirs of Abraham's faith, we shall obey and go forth, though not knowing what may befall us; and we shall be found in the way of duty, looking for the performance of God's promises. The trial of Abraham's faith was, that he simply and fully obeyed the call of God. Sarah received the promise as the promise of God; being convinced of that, she truly judged that he both could and would perform it. Many, who have a part in the promises, do not soon receive the things promised. Faith can lay hold of blessings at a great distance; can make them present; can love them and rejoice in them, though strangers; as saints, whose home is heaven; as pilgrims, travelling toward their home. By faith, they overcome the terrors of death, and bid a cheerful farewell to this world, and to all the comforts and crosses of it. And those once truly and savingly called out of a sinful state, have no mind to return into it. All true believers desire the heavenly inheritance; and the stronger faith is, the more fervent those desires will be. Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called the God of all true believers; such is his mercy, such is his love to them. Let them never be ashamed of being called his people, nor of any of those who are truly so, how much soever despised in the world. Above all, let them take care that they are not a shame and reproach to their God. The greatest trial and act of faith upon record is, Abraham's offering up Isaac, Ge 22:2. There, every word shows a trial. It is our duty to reason down our doubts and fears, by looking, as Abraham did, to the Almighty power of God. The best way to enjoy our comforts is, to give them up to God; he will then again give them as shall be the best for us. Let us look how far our faith has caused the like obedience, when we have been called to lesser acts of self-denial, or to make smaller sacrifices to our duty. Have we given up what was called for, fully believing that the Lord would make up all our losses, and even bless us by the most afflicting dispensations?
Through faith also Sarah herself,.... Some copies add "being barren"; and so read the Vulgate Latin, and all the Oriental versions; which is a circumstance which makes her faith appear the greater: but it is a question whether the apostle speaks of the faith of Sarah, or of Abraham; some think he speaks of Abraham's faith; and that it was through his faith that Sarah conceived; and observe, that the last clause may be rendered, "because he judged him faithful", &c. and the rather, because the apostle, both before and after, is speaking of Abraham's faith, Hebrews 11:8. And in Hebrews 11:12 mention is made only of one, even of Abraham; and in Romans 4:17 only notice is taken of Abraham's faith, respecting this matter; nor is Sarah's faith observed in the history of it, but her diffidence: but why may not Sarah be joined with Abraham, in this commendation, as well as Isaac and Jacob? and though, at first, she distrusted, yet she afterwards feared, and believed: other women are mentioned in this catalogue of believers; and they share in the same grace and privileges as men: and Sarah, being a believer, as well as Abraham,
received strength to conceive seed: sometimes "strength" itself signifies seed, as in Proverbs 31:3 and so to receive strength is to receive seed; which the female does from the male; hence that saying of the Jews (t), the male does not receive strength from another, but the female "receiveth strength" from another; but here it is to be understood of receiving power from God to retain seed, received from men, and conceive by it; which Sarah, in her circumstances, without the interposition of the almighty power, could never have done. The nymph Anobret is so called, in imitation of this conception of Sarah's; or as she is called in the Phoenician language, , which signifies "conceiving by grace": as this conception must be entirely ascribed to the power and grace of God:
and was delivered of a child when she was past age; of bearing and bringing forth children, being ninety years of age, Genesis 17:17. Now though the conception, bearing, and bringing forth of children are things natural, ordinary, and common, yet here was a particular promise respecting this matter; and there were great difficulties in nature attending it, and such as to reason were insuperable; but these were got over, through the power and grace of God, and which is ascribed to faith in the faithfulness of a promising God:
because she judged him faithful who had promised; that she should have a son at the time of life; See Gill on Hebrews 10:23.
received strength to conceive seed: sometimes "strength" itself signifies seed, as in Proverbs 31:3 and so to receive strength is to receive seed; which the female does from the male; hence that saying of the Jews (t), the male does not receive strength from another, but the female "receiveth strength" from another; but here it is to be understood of receiving power from God to retain seed, received from men, and conceive by it; which Sarah, in her circumstances, without the interposition of the almighty power, could never have done. The nymph Anobret is so called, in imitation of this conception of Sarah's; or as she is called in the Phoenician language, , which signifies "conceiving by grace": as this conception must be entirely ascribed to the power and grace of God:
and was delivered of a child when she was past age; of bearing and bringing forth children, being ninety years of age, Genesis 17:17. Now though the conception, bearing, and bringing forth of children are things natural, ordinary, and common, yet here was a particular promise respecting this matter; and there were great difficulties in nature attending it, and such as to reason were insuperable; but these were got over, through the power and grace of God, and which is ascribed to faith in the faithfulness of a promising God:
because she judged him faithful who had promised; that she should have a son at the time of life; See Gill on Hebrews 10:23.
(t) Caphtor, fol. 21. 2.