And that the body of Abraham was become through age incapable of generating, at the time he
received the Lord’s blessing, is quite evident from this passage, and also from Genesis 17 and 18,
so that the opinion of Augustine is by no means to be admitted, who says somewhere, that the
impediment was in Sarah alone. Nor ought the absurdity of the objection to influence us, by which
he was induced to have recourse to this solution; for he thought it inconsistent to suppose that
Abraham in his hundredth year was incapable of generating, as he had afterwards many children.
But by this very thing God rendered his power more visible, inasmuch as he, who was before like
a dry and barren tree, was so invigorated by the celestial blessing, that he not only begot Isaac, but,
as though he was restored to the vigor of age, he had afterwards strength to beget others. But some
one may object and say, that it is not beyond the course of nature that a man should beget children
at that age. Though I allow that such a thing is not a prodigy, it is yet very little short of a miracle.
And then, think with how many toils, sorrows, wanderings, distresses, had that holy man been
exercised all his life; and it must be confessed, that he was no more debilitated by age, than worn
out and exhausted by toils. And lastly, his body is not called barren simply but comparatively; for
it was not probable that he, who was unfit for begetting in the flower and vigor of age, should begin
only now when nature had decayed.
The expression, being not weak in faith, take in this sense — that he vacillated not, nor fluctuated,
as we usually do under difficult circumstances. There is indeed a twofold weakness of faith — one
is that which, by succumbing to trying adversities, occasions a falling away from the supporting
power of God — the other arises from imperfection, but does not extinguish faith itself: for the
mind is never so illuminated, but that many relics of ignorance remain; the heart is never so
strengthened, but that much doubting cleaves to it. Hence with these vices of the flesh, ignorance
and doubt, the faithful have a continual conflict, and in this conflict their faith is often dreadfully
shaken and distressed, but at length it comes forth victorious; so that they may be said to be strong
even in weakness.
20.Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version,
nor Erasmus, yet my rendering is not given without reason. The Apostle seems to have had this in
view, — That Abraham did not try to find out, by weighing the matter in the balance of unbelief,
whether the Lord was able to perform what he had promised. What is properly to inquire or to
search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit
what appears not credible, without thoroughly sifting it.^146 He indeed asked, how it could come to
pass, but that was the asking of one astonished; as the case was with the virgin Mary, when she
inquired of the angel how could that be which he had announced; and there are other similar
instances. The saints then, when a message is brought them respecting the works of God, the
greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder;
but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked,
when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case
with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it
was, that Abraham was not reproved when he laughed and asked, how could a child be born to a
(^146) The verb is , which Calvin renders “disquisivit.” The most common meaning of the verb is to hesitate, to doubt: it has
the sense of exploring and examining, in the active voice, as in 1 Corinthians 11:31, but not in the passive — See Matthew 21:21,
Mark 11:23, Acts 10:20. The version of Pareus is, “non disceptavit — he disputed not,” and also of Macknight But the fathers,
and many moderns, such as Beza, Hammond, Stuart, and others, have rendered the sentence, “He doubted not:” Phavorinus says,
as quoted by Poole, that , is to doubt, to hesitate, to dispute, to distrust, (diffidere.) — Ed.