Genesis 18

Genesis 18:1

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 18:2

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:3

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:4

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:5

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:6

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:7

The Circumcision

As a seal or sign of the covenant, God commands Abraham to circumcise every male. Stéfanus speaks of “the covenant of circumcision” (Acts 7:8), which indicates how much this covenant and the circumcision are connected. Abraham must cut away the foreskin of the male genitalia. Breeding takes place via this organ, through which sin is also bred. Practically it is a painful matter (Genesis 34:24-25).

God considers the omission of circumcision a mortal sin. Even Moses experiences this when he was neglectful to circumcise his son (Exodus 4:24-25).

What is a literal matter for Israel, an outward sign that they form the covenant people of God, has a spiritual and far-reaching meaning for the Christian. It means that the believer lives from the awareness that God’s judgment on the flesh is carried out in the judgment that has come on Christ. Because of this he no longer lives according to his own ‘I’ (Romans 2:28-29; Colossians 2:11; Romans 8:3; Galatians 2:20).

Genesis 18:8

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:9

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:10

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:11

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:12

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:13

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:14

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:15

The Heir Promised

When everything concerning the covenant and circumcision has been told by God, He tells who the heir’s mother is. To this God also connects a name change for Sarai. The heir will be born of “Sara”. “Sarai” means ‘my princess’; “Sara” means ‘princess’. When we think of ‘my princess’ we can think of a certain family or genealogy to which she belongs. That name implies a certain limitation. When we think of ‘princess’ we do not think of limitations, but of her dignity. She is a picture of Israel that is still barren, but that will produce fruit that will be a blessing to the whole earth.

After this announcement Abraham throws himself down in worship before God and laughs. This is not a laugh of unbelief, as was later the case with Sarah (Genesis 18:12). It is a laughter of joy and faith because of the promise of God (Romans 4:19). That it is a laughter of joy and faith is also expressed in the name he has to give his son, for “Isaac” means ‘laughing’.

Abraham still has a special request for Ishmael. After all, he is also his son. At Abraham’s request, God only responds by promising blessing on the earth for Ishmael, without any special bond with God. Ishmael is the result of a work of disbelief. With this God can never stand in a covenant relationship.

Then God continues to speak about Isaac. The blessing for Abraham and his descendants is exclusively connected with Isaac. With him God will also establish His covenant. He predicts that the birth of Isaac will take place in the near future. The fulfillment of the promise will not be long in coming.

Genesis 18:16

Abraham Circumcises His House

Abraham obeys God and circumcises his house. He does not wait with this, but does it “in the very same day” (cf. Psalms 119:60). He brings, spiritually speaking, his whole house upon the foundation of death. That is the only way to receive the blessing promised by God. Later there is talk of the circumcision of all Israel (Joshua 5:2). This is just as necessary if Israel is to inherit the blessing of the promised land.

In this context, it is good to pay attention to the doctrine that ‘baptism has replaced circumcision’. This is how it says in the Heidelberg Catechism, at Sunday 27, question 74. Now that is not the Bible and therefore it is important that we check whether what is said there is in accordance with the Bible. Of the reference texts quoted in Sunday 27, question 74, only Colossians 2:11-12 contains something about a connection between ‘circumcision’ and ‘baptism’.

We should therefore read this text carefully, because it is possible that we read what it does not say. This is the case when we read the text from the idea that the church replaced Israel. As a result, it is said that God has now made His covenant with the church instead of with Israel.

Added to that, circumcision is given a meaning that is alien to what God means by it when He institutes the circumcision. This institution we find here in Genesis 17. Here it becomes clear that circumcision is the sign of God’s covenant with Abraham and his descendants. The offspring of Abraham is the people of Israel. Every Israeli boy must be circumcised on the eighth day after his birth.

Those who believe that God has a covenant with the church in this time say that the sign of this is no longer circumcision, but baptism. Therefore, it is said, children of parents going to church must be baptized. After all, these children must be included in God’s covenant with the church. In order to prove this reasoning, they appeal to Colossians 2 (Colossians 2:11-12), among others.

Now let us look at that text. The Bible text reads: “In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism” (Colossians 2:11-12). First of all, it is striking that there is talk of “a circumcision made without hands”. So it is not the same act as with Israel. That would make room for baptism, because that is really something else than circumcision. But we continue to read: “in the removal of the body of the flesh by the circumcision of Christ”. Here we find the explanation of circumcision.

It is about “the removal of the body of the flesh”. This means that the sinful flesh is judged. This happened when Christ underwent judgment on the cross (Romans 8:3). The believer is freed of what used to characterize him: the flesh. It is ‘removed’, it may no longer play a role. And how did that happen? “By the circumcision of Christ.” Of course, this can never refer to what literally happened to Him on the eighth day (Luke 2:21). To what it must be applied then? As said: To the judgment He received on the cross. Here it becomes clear that circumcision has not only a literal, but also a spiritual meaning (Romans 2:28-29).

If we now continue to read in Colossians 2, we see that “the circumcision of Christ” is followed by “buried with Him in baptism” (Colossians 2:12a). That is also clear: After death’s judgment on the flesh, the burial follows in baptism.

If we read carefully, the conclusion is simple: the circumcision is not the burial, but the judgment. Thus, the circumcision is not replaced by baptism, but baptism as a picture of the burial follows the circumcision.

Genesis 18:17

Abraham Circumcises His House

Abraham obeys God and circumcises his house. He does not wait with this, but does it “in the very same day” (cf. Psalms 119:60). He brings, spiritually speaking, his whole house upon the foundation of death. That is the only way to receive the blessing promised by God. Later there is talk of the circumcision of all Israel (Joshua 5:2). This is just as necessary if Israel is to inherit the blessing of the promised land.

In this context, it is good to pay attention to the doctrine that ‘baptism has replaced circumcision’. This is how it says in the Heidelberg Catechism, at Sunday 27, question 74. Now that is not the Bible and therefore it is important that we check whether what is said there is in accordance with the Bible. Of the reference texts quoted in Sunday 27, question 74, only Colossians 2:11-12 contains something about a connection between ‘circumcision’ and ‘baptism’.

We should therefore read this text carefully, because it is possible that we read what it does not say. This is the case when we read the text from the idea that the church replaced Israel. As a result, it is said that God has now made His covenant with the church instead of with Israel.

Added to that, circumcision is given a meaning that is alien to what God means by it when He institutes the circumcision. This institution we find here in Genesis 17. Here it becomes clear that circumcision is the sign of God’s covenant with Abraham and his descendants. The offspring of Abraham is the people of Israel. Every Israeli boy must be circumcised on the eighth day after his birth.

Those who believe that God has a covenant with the church in this time say that the sign of this is no longer circumcision, but baptism. Therefore, it is said, children of parents going to church must be baptized. After all, these children must be included in God’s covenant with the church. In order to prove this reasoning, they appeal to Colossians 2 (Colossians 2:11-12), among others.

Now let us look at that text. The Bible text reads: “In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism” (Colossians 2:11-12). First of all, it is striking that there is talk of “a circumcision made without hands”. So it is not the same act as with Israel. That would make room for baptism, because that is really something else than circumcision. But we continue to read: “in the removal of the body of the flesh by the circumcision of Christ”. Here we find the explanation of circumcision.

It is about “the removal of the body of the flesh”. This means that the sinful flesh is judged. This happened when Christ underwent judgment on the cross (Romans 8:3). The believer is freed of what used to characterize him: the flesh. It is ‘removed’, it may no longer play a role. And how did that happen? “By the circumcision of Christ.” Of course, this can never refer to what literally happened to Him on the eighth day (Luke 2:21). To what it must be applied then? As said: To the judgment He received on the cross. Here it becomes clear that circumcision has not only a literal, but also a spiritual meaning (Romans 2:28-29).

If we now continue to read in Colossians 2, we see that “the circumcision of Christ” is followed by “buried with Him in baptism” (Colossians 2:12a). That is also clear: After death’s judgment on the flesh, the burial follows in baptism.

If we read carefully, the conclusion is simple: the circumcision is not the burial, but the judgment. Thus, the circumcision is not replaced by baptism, but baptism as a picture of the burial follows the circumcision.

Genesis 18:18

Abraham Circumcises His House

Abraham obeys God and circumcises his house. He does not wait with this, but does it “in the very same day” (cf. Psalms 119:60). He brings, spiritually speaking, his whole house upon the foundation of death. That is the only way to receive the blessing promised by God. Later there is talk of the circumcision of all Israel (Joshua 5:2). This is just as necessary if Israel is to inherit the blessing of the promised land.

In this context, it is good to pay attention to the doctrine that ‘baptism has replaced circumcision’. This is how it says in the Heidelberg Catechism, at Sunday 27, question 74. Now that is not the Bible and therefore it is important that we check whether what is said there is in accordance with the Bible. Of the reference texts quoted in Sunday 27, question 74, only Colossians 2:11-12 contains something about a connection between ‘circumcision’ and ‘baptism’.

We should therefore read this text carefully, because it is possible that we read what it does not say. This is the case when we read the text from the idea that the church replaced Israel. As a result, it is said that God has now made His covenant with the church instead of with Israel.

Added to that, circumcision is given a meaning that is alien to what God means by it when He institutes the circumcision. This institution we find here in Genesis 17. Here it becomes clear that circumcision is the sign of God’s covenant with Abraham and his descendants. The offspring of Abraham is the people of Israel. Every Israeli boy must be circumcised on the eighth day after his birth.

Those who believe that God has a covenant with the church in this time say that the sign of this is no longer circumcision, but baptism. Therefore, it is said, children of parents going to church must be baptized. After all, these children must be included in God’s covenant with the church. In order to prove this reasoning, they appeal to Colossians 2 (Colossians 2:11-12), among others.

Now let us look at that text. The Bible text reads: “In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism” (Colossians 2:11-12). First of all, it is striking that there is talk of “a circumcision made without hands”. So it is not the same act as with Israel. That would make room for baptism, because that is really something else than circumcision. But we continue to read: “in the removal of the body of the flesh by the circumcision of Christ”. Here we find the explanation of circumcision.

It is about “the removal of the body of the flesh”. This means that the sinful flesh is judged. This happened when Christ underwent judgment on the cross (Romans 8:3). The believer is freed of what used to characterize him: the flesh. It is ‘removed’, it may no longer play a role. And how did that happen? “By the circumcision of Christ.” Of course, this can never refer to what literally happened to Him on the eighth day (Luke 2:21). To what it must be applied then? As said: To the judgment He received on the cross. Here it becomes clear that circumcision has not only a literal, but also a spiritual meaning (Romans 2:28-29).

If we now continue to read in Colossians 2, we see that “the circumcision of Christ” is followed by “buried with Him in baptism” (Colossians 2:12a). That is also clear: After death’s judgment on the flesh, the burial follows in baptism.

If we read carefully, the conclusion is simple: the circumcision is not the burial, but the judgment. Thus, the circumcision is not replaced by baptism, but baptism as a picture of the burial follows the circumcision.

Genesis 18:19

Abraham Circumcises His House

Abraham obeys God and circumcises his house. He does not wait with this, but does it “in the very same day” (cf. Psalms 119:60). He brings, spiritually speaking, his whole house upon the foundation of death. That is the only way to receive the blessing promised by God. Later there is talk of the circumcision of all Israel (Joshua 5:2). This is just as necessary if Israel is to inherit the blessing of the promised land.

In this context, it is good to pay attention to the doctrine that ‘baptism has replaced circumcision’. This is how it says in the Heidelberg Catechism, at Sunday 27, question 74. Now that is not the Bible and therefore it is important that we check whether what is said there is in accordance with the Bible. Of the reference texts quoted in Sunday 27, question 74, only Colossians 2:11-12 contains something about a connection between ‘circumcision’ and ‘baptism’.

We should therefore read this text carefully, because it is possible that we read what it does not say. This is the case when we read the text from the idea that the church replaced Israel. As a result, it is said that God has now made His covenant with the church instead of with Israel.

Added to that, circumcision is given a meaning that is alien to what God means by it when He institutes the circumcision. This institution we find here in Genesis 17. Here it becomes clear that circumcision is the sign of God’s covenant with Abraham and his descendants. The offspring of Abraham is the people of Israel. Every Israeli boy must be circumcised on the eighth day after his birth.

Those who believe that God has a covenant with the church in this time say that the sign of this is no longer circumcision, but baptism. Therefore, it is said, children of parents going to church must be baptized. After all, these children must be included in God’s covenant with the church. In order to prove this reasoning, they appeal to Colossians 2 (Colossians 2:11-12), among others.

Now let us look at that text. The Bible text reads: “In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism” (Colossians 2:11-12). First of all, it is striking that there is talk of “a circumcision made without hands”. So it is not the same act as with Israel. That would make room for baptism, because that is really something else than circumcision. But we continue to read: “in the removal of the body of the flesh by the circumcision of Christ”. Here we find the explanation of circumcision.

It is about “the removal of the body of the flesh”. This means that the sinful flesh is judged. This happened when Christ underwent judgment on the cross (Romans 8:3). The believer is freed of what used to characterize him: the flesh. It is ‘removed’, it may no longer play a role. And how did that happen? “By the circumcision of Christ.” Of course, this can never refer to what literally happened to Him on the eighth day (Luke 2:21). To what it must be applied then? As said: To the judgment He received on the cross. Here it becomes clear that circumcision has not only a literal, but also a spiritual meaning (Romans 2:28-29).

If we now continue to read in Colossians 2, we see that “the circumcision of Christ” is followed by “buried with Him in baptism” (Colossians 2:12a). That is also clear: After death’s judgment on the flesh, the burial follows in baptism.

If we read carefully, the conclusion is simple: the circumcision is not the burial, but the judgment. Thus, the circumcision is not replaced by baptism, but baptism as a picture of the burial follows the circumcision.

Genesis 18:20

Abraham Circumcises His House

Abraham obeys God and circumcises his house. He does not wait with this, but does it “in the very same day” (cf. Psalms 119:60). He brings, spiritually speaking, his whole house upon the foundation of death. That is the only way to receive the blessing promised by God. Later there is talk of the circumcision of all Israel (Joshua 5:2). This is just as necessary if Israel is to inherit the blessing of the promised land.

In this context, it is good to pay attention to the doctrine that ‘baptism has replaced circumcision’. This is how it says in the Heidelberg Catechism, at Sunday 27, question 74. Now that is not the Bible and therefore it is important that we check whether what is said there is in accordance with the Bible. Of the reference texts quoted in Sunday 27, question 74, only Colossians 2:11-12 contains something about a connection between ‘circumcision’ and ‘baptism’.

We should therefore read this text carefully, because it is possible that we read what it does not say. This is the case when we read the text from the idea that the church replaced Israel. As a result, it is said that God has now made His covenant with the church instead of with Israel.

Added to that, circumcision is given a meaning that is alien to what God means by it when He institutes the circumcision. This institution we find here in Genesis 17. Here it becomes clear that circumcision is the sign of God’s covenant with Abraham and his descendants. The offspring of Abraham is the people of Israel. Every Israeli boy must be circumcised on the eighth day after his birth.

Those who believe that God has a covenant with the church in this time say that the sign of this is no longer circumcision, but baptism. Therefore, it is said, children of parents going to church must be baptized. After all, these children must be included in God’s covenant with the church. In order to prove this reasoning, they appeal to Colossians 2 (Colossians 2:11-12), among others.

Now let us look at that text. The Bible text reads: “In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism” (Colossians 2:11-12). First of all, it is striking that there is talk of “a circumcision made without hands”. So it is not the same act as with Israel. That would make room for baptism, because that is really something else than circumcision. But we continue to read: “in the removal of the body of the flesh by the circumcision of Christ”. Here we find the explanation of circumcision.

It is about “the removal of the body of the flesh”. This means that the sinful flesh is judged. This happened when Christ underwent judgment on the cross (Romans 8:3). The believer is freed of what used to characterize him: the flesh. It is ‘removed’, it may no longer play a role. And how did that happen? “By the circumcision of Christ.” Of course, this can never refer to what literally happened to Him on the eighth day (Luke 2:21). To what it must be applied then? As said: To the judgment He received on the cross. Here it becomes clear that circumcision has not only a literal, but also a spiritual meaning (Romans 2:28-29).

If we now continue to read in Colossians 2, we see that “the circumcision of Christ” is followed by “buried with Him in baptism” (Colossians 2:12a). That is also clear: After death’s judgment on the flesh, the burial follows in baptism.

If we read carefully, the conclusion is simple: the circumcision is not the burial, but the judgment. Thus, the circumcision is not replaced by baptism, but baptism as a picture of the burial follows the circumcision.

Genesis 18:22

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:23

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:24

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:25

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:26

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:27

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:28

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:29

Introduction

In James 2 Abraham is called “a friend of God” (James 2:23). Another two times it is written of him he is a friend of God (2 Chronicles 20:7; Isaiah 41:8). A friend is someone to whom you entrust secrets and considerations that you do not disclose to everyone (John 15:15). In this chapter the LORD informs Abraham of His purposes concerning him (Genesis 18:9-15) and concerning the world (Genesis 18:20-21).

The LORD Appears to Abraham

The place where Abraham is when the LORD appears to him is “by the oaks of Mamre” while he sits “at the tent door”. The word for ‘oak’ is derived from a word that means ‘strong’ or ‘hard’. The oak is known for its long life and also for the shade it provides against the heat of the sun. “Mamre” means ‘fatness’ or ‘vitality’. Abraham resides in a place that speaks of life force to which a long life is attached.

His place at the tent door makes him notice immediately that he gets visitors. He has control over what is coming his way and can see whether he should be hospitable or consider the visit dangerous and not receive it. This place at the tent door indicates the place that each father has to take in his family. Every father is responsible for what he does and does not allow to enter into his house. The hottest part of the day is the moment when people prefer to hide as far as possible, but Abraham is at his post.

The LORD appears to Abraham, together with two angels. Abraham knows the LORD and therefore recognizes Him. Instead of being scared, he runs to receive Him hospitably. He desires that the LORD refreshes Himself, of which the washing of the feet speaks, and offers Him a meal, which expresses fellowship and rest. He acknowledges and appreciates the enormous privilege of this visit.

We see how Abraham reacts to this visit from heaven with confidential freedom and at the same time with great reverence. He bows down to the ground and asks the LORD – Abraham speaks only to Him – not to pass him by (cf. Luke 24:28-29). He takes before Him the place of a servant. The LORD and the angels accept the invitation.

This is how the Lord Jesus would like to be invited to every family. Only those who live like Abraham in separation from the world and obedience to God’s Word will enjoy this privilege (John 14:23).

Besides being an example of intimate fellowship with God, Abraham is also an example of hospitality. We, too, are called to be hospitable and that without complaining (1 Peter 4:9; Romans 12:13; Hebrews 13:2).

Genesis 18:30

Announcement of Isaac’s Birth

The LORD and the angels ask for Sarah. There is interest not only in Abraham, but also in Sarah. For she will be the mother of the promised son and heir. She is not far away, she is in the tent. It points to the woman’s usual place in the family. This does not mean that the woman should not be allowed to work outside the home. At the announcement of Samson’s birth his mother is on the field and receives a visit from the LORD there (Judges 13:9). It is about the motif, what is the reason why the woman works outside the home.

Although Sarah is not present during the conversation, she is a listener. Through the question asked about her where she is and Abraham’s answer, she knows that the others know that she can hear them. Her stay is behind the LORD. She has, as it were, no face-to-face contact with Him, as Abraham does.

While they eat, the LORD announces that the promised son and heir will soon be born. If with us there is fellowship with God, He will also make known His thoughts about His Son and the coming of His Son to us, for “the secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psalms 25:14).

What is already known in a general sense, is now regarded as an event that is near. We may also know from Scripture that the Lord Jesus comes, even that He will come soon, but it is something else to hear this from His mouth because there is fellowship with Him.

Sarah hears the announcement too, but does not believe it. She does not live in that close fellowship with God as her husband does. She judges the circumstances and measures them against what is possible or impossible to people (cf. Luke 1:18). Her perceptions are correct, but her conclusion is not, because she does not take God’s omnipotence into account.

At the same time, she calls her husband “my lord”. This is to her credit, and in it she is set as an example for all believing women (1 Peter 3:6). Peter does not cite this example to make it clear that a woman must address her husband with ‘lord’. It is about Sarah not thinking it a shame to call her husband ‘lord’. The intention is to show that the woman must show due respect to her husband (Ephesians 5:33).

The fact that she obeys him does not mean that she is his slave. The subjection or obedience of the woman does not mean that a husband does not have to listen to his wife. Wives have been given their husbands to help to keep them from foolishness. We also have an example of this from the life of Abraham. Sarah later tells him to do something. If he does not want to listen to her, God tells him to listen to her (Genesis 21:12).

This example is an illustration of the relationships in the marriage of the Christian and here in particular about the attitude of the Christian woman. When believing wife takes the attitude toward their husband that Sarah takes toward Abraham, they look like Sarah spiritually and can therefore be called “her children”. They then show her nature and attitude. Wives who follow Sarah in this, will also show that by doing good. For whoever does good and does the Lord’s will in it, may be protected by God.

It is important that a woman herself also lives in close fellowship with the Lord. Sometimes it is women who have a deeper fellowship with the Lord than men. Mary of Bethany (Luke 10:39) and Mary Magdalene (John 20:16) are telling examples of this.

The LORD, to Whom nothing and no one is hidden, knows what Sarah thinks to herself. He rebukes her for her unbelieving reasoning. Sarah denies that she laughed. At the same time we read that she is afraid. She fears. Therein we indirectly she her faith (Hebrews 11:11), for the fear of the LORD is the principle of knowledge and wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10).

The LORD rises in His grace far above Sarah’s behavior by answering with the splendid, always encouraging word: “Is anything too difficult for the LORD?” We hear the answer to this question from the mouth of Jeremiah: “Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jeremiah 32:17). The LORD repeats the promise that Sarah will have a son in a year.

Genesis 18:31

Announcement of Isaac’s Birth

The LORD and the angels ask for Sarah. There is interest not only in Abraham, but also in Sarah. For she will be the mother of the promised son and heir. She is not far away, she is in the tent. It points to the woman’s usual place in the family. This does not mean that the woman should not be allowed to work outside the home. At the announcement of Samson’s birth his mother is on the field and receives a visit from the LORD there (Judges 13:9). It is about the motif, what is the reason why the woman works outside the home.

Although Sarah is not present during the conversation, she is a listener. Through the question asked about her where she is and Abraham’s answer, she knows that the others know that she can hear them. Her stay is behind the LORD. She has, as it were, no face-to-face contact with Him, as Abraham does.

While they eat, the LORD announces that the promised son and heir will soon be born. If with us there is fellowship with God, He will also make known His thoughts about His Son and the coming of His Son to us, for “the secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psalms 25:14).

What is already known in a general sense, is now regarded as an event that is near. We may also know from Scripture that the Lord Jesus comes, even that He will come soon, but it is something else to hear this from His mouth because there is fellowship with Him.

Sarah hears the announcement too, but does not believe it. She does not live in that close fellowship with God as her husband does. She judges the circumstances and measures them against what is possible or impossible to people (cf. Luke 1:18). Her perceptions are correct, but her conclusion is not, because she does not take God’s omnipotence into account.

At the same time, she calls her husband “my lord”. This is to her credit, and in it she is set as an example for all believing women (1 Peter 3:6). Peter does not cite this example to make it clear that a woman must address her husband with ‘lord’. It is about Sarah not thinking it a shame to call her husband ‘lord’. The intention is to show that the woman must show due respect to her husband (Ephesians 5:33).

The fact that she obeys him does not mean that she is his slave. The subjection or obedience of the woman does not mean that a husband does not have to listen to his wife. Wives have been given their husbands to help to keep them from foolishness. We also have an example of this from the life of Abraham. Sarah later tells him to do something. If he does not want to listen to her, God tells him to listen to her (Genesis 21:12).

This example is an illustration of the relationships in the marriage of the Christian and here in particular about the attitude of the Christian woman. When believing wife takes the attitude toward their husband that Sarah takes toward Abraham, they look like Sarah spiritually and can therefore be called “her children”. They then show her nature and attitude. Wives who follow Sarah in this, will also show that by doing good. For whoever does good and does the Lord’s will in it, may be protected by God.

It is important that a woman herself also lives in close fellowship with the Lord. Sometimes it is women who have a deeper fellowship with the Lord than men. Mary of Bethany (Luke 10:39) and Mary Magdalene (John 20:16) are telling examples of this.

The LORD, to Whom nothing and no one is hidden, knows what Sarah thinks to herself. He rebukes her for her unbelieving reasoning. Sarah denies that she laughed. At the same time we read that she is afraid. She fears. Therein we indirectly she her faith (Hebrews 11:11), for the fear of the LORD is the principle of knowledge and wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10).

The LORD rises in His grace far above Sarah’s behavior by answering with the splendid, always encouraging word: “Is anything too difficult for the LORD?” We hear the answer to this question from the mouth of Jeremiah: “Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jeremiah 32:17). The LORD repeats the promise that Sarah will have a son in a year.

Genesis 18:32

Announcement of Isaac’s Birth

The LORD and the angels ask for Sarah. There is interest not only in Abraham, but also in Sarah. For she will be the mother of the promised son and heir. She is not far away, she is in the tent. It points to the woman’s usual place in the family. This does not mean that the woman should not be allowed to work outside the home. At the announcement of Samson’s birth his mother is on the field and receives a visit from the LORD there (Judges 13:9). It is about the motif, what is the reason why the woman works outside the home.

Although Sarah is not present during the conversation, she is a listener. Through the question asked about her where she is and Abraham’s answer, she knows that the others know that she can hear them. Her stay is behind the LORD. She has, as it were, no face-to-face contact with Him, as Abraham does.

While they eat, the LORD announces that the promised son and heir will soon be born. If with us there is fellowship with God, He will also make known His thoughts about His Son and the coming of His Son to us, for “the secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psalms 25:14).

What is already known in a general sense, is now regarded as an event that is near. We may also know from Scripture that the Lord Jesus comes, even that He will come soon, but it is something else to hear this from His mouth because there is fellowship with Him.

Sarah hears the announcement too, but does not believe it. She does not live in that close fellowship with God as her husband does. She judges the circumstances and measures them against what is possible or impossible to people (cf. Luke 1:18). Her perceptions are correct, but her conclusion is not, because she does not take God’s omnipotence into account.

At the same time, she calls her husband “my lord”. This is to her credit, and in it she is set as an example for all believing women (1 Peter 3:6). Peter does not cite this example to make it clear that a woman must address her husband with ‘lord’. It is about Sarah not thinking it a shame to call her husband ‘lord’. The intention is to show that the woman must show due respect to her husband (Ephesians 5:33).

The fact that she obeys him does not mean that she is his slave. The subjection or obedience of the woman does not mean that a husband does not have to listen to his wife. Wives have been given their husbands to help to keep them from foolishness. We also have an example of this from the life of Abraham. Sarah later tells him to do something. If he does not want to listen to her, God tells him to listen to her (Genesis 21:12).

This example is an illustration of the relationships in the marriage of the Christian and here in particular about the attitude of the Christian woman. When believing wife takes the attitude toward their husband that Sarah takes toward Abraham, they look like Sarah spiritually and can therefore be called “her children”. They then show her nature and attitude. Wives who follow Sarah in this, will also show that by doing good. For whoever does good and does the Lord’s will in it, may be protected by God.

It is important that a woman herself also lives in close fellowship with the Lord. Sometimes it is women who have a deeper fellowship with the Lord than men. Mary of Bethany (Luke 10:39) and Mary Magdalene (John 20:16) are telling examples of this.

The LORD, to Whom nothing and no one is hidden, knows what Sarah thinks to herself. He rebukes her for her unbelieving reasoning. Sarah denies that she laughed. At the same time we read that she is afraid. She fears. Therein we indirectly she her faith (Hebrews 11:11), for the fear of the LORD is the principle of knowledge and wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10).

The LORD rises in His grace far above Sarah’s behavior by answering with the splendid, always encouraging word: “Is anything too difficult for the LORD?” We hear the answer to this question from the mouth of Jeremiah: “Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jeremiah 32:17). The LORD repeats the promise that Sarah will have a son in a year.

Genesis 18:33

Announcement of Isaac’s Birth

The LORD and the angels ask for Sarah. There is interest not only in Abraham, but also in Sarah. For she will be the mother of the promised son and heir. She is not far away, she is in the tent. It points to the woman’s usual place in the family. This does not mean that the woman should not be allowed to work outside the home. At the announcement of Samson’s birth his mother is on the field and receives a visit from the LORD there (Judges 13:9). It is about the motif, what is the reason why the woman works outside the home.

Although Sarah is not present during the conversation, she is a listener. Through the question asked about her where she is and Abraham’s answer, she knows that the others know that she can hear them. Her stay is behind the LORD. She has, as it were, no face-to-face contact with Him, as Abraham does.

While they eat, the LORD announces that the promised son and heir will soon be born. If with us there is fellowship with God, He will also make known His thoughts about His Son and the coming of His Son to us, for “the secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psalms 25:14).

What is already known in a general sense, is now regarded as an event that is near. We may also know from Scripture that the Lord Jesus comes, even that He will come soon, but it is something else to hear this from His mouth because there is fellowship with Him.

Sarah hears the announcement too, but does not believe it. She does not live in that close fellowship with God as her husband does. She judges the circumstances and measures them against what is possible or impossible to people (cf. Luke 1:18). Her perceptions are correct, but her conclusion is not, because she does not take God’s omnipotence into account.

At the same time, she calls her husband “my lord”. This is to her credit, and in it she is set as an example for all believing women (1 Peter 3:6). Peter does not cite this example to make it clear that a woman must address her husband with ‘lord’. It is about Sarah not thinking it a shame to call her husband ‘lord’. The intention is to show that the woman must show due respect to her husband (Ephesians 5:33).

The fact that she obeys him does not mean that she is his slave. The subjection or obedience of the woman does not mean that a husband does not have to listen to his wife. Wives have been given their husbands to help to keep them from foolishness. We also have an example of this from the life of Abraham. Sarah later tells him to do something. If he does not want to listen to her, God tells him to listen to her (Genesis 21:12).

This example is an illustration of the relationships in the marriage of the Christian and here in particular about the attitude of the Christian woman. When believing wife takes the attitude toward their husband that Sarah takes toward Abraham, they look like Sarah spiritually and can therefore be called “her children”. They then show her nature and attitude. Wives who follow Sarah in this, will also show that by doing good. For whoever does good and does the Lord’s will in it, may be protected by God.

It is important that a woman herself also lives in close fellowship with the Lord. Sometimes it is women who have a deeper fellowship with the Lord than men. Mary of Bethany (Luke 10:39) and Mary Magdalene (John 20:16) are telling examples of this.

The LORD, to Whom nothing and no one is hidden, knows what Sarah thinks to herself. He rebukes her for her unbelieving reasoning. Sarah denies that she laughed. At the same time we read that she is afraid. She fears. Therein we indirectly she her faith (Hebrews 11:11), for the fear of the LORD is the principle of knowledge and wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10).

The LORD rises in His grace far above Sarah’s behavior by answering with the splendid, always encouraging word: “Is anything too difficult for the LORD?” We hear the answer to this question from the mouth of Jeremiah: “Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You” (Jeremiah 32:17). The LORD repeats the promise that Sarah will have a son in a year.