The promise made to Abraham and Sarah in Genesis 12 and 15 clearly includes the promise of a child, an heir. Yet, as Sarah describes it, "I am worn out and my lord is old." They've tried, over the years, having a child through Hagar, the slave, and designating the servant Eliezer as heir. But nothing works out, and God persists in his promise of a son.

Three mysterious visitors show up at Abraham and Sarah's tent one day. Who are they? The text tells us that it is the Lord who has come for a visit. (Note that in the Old Testament when Lord is in all caps, it refers to the holy covenant name of God, Yahweh.) Is this a person or an angel? Three or one? It's all very mysterious, but the inspired writer does not tell us more.

Interestingly, this scene, depicted in icons, became a source for prayerful meditation in the Eastern Orthodox churches. In the Orthodox tradition, icons are more than pictures; they're windows to look through to find spiritual truth. One famous and beautiful icon by Rublev called "The Holy Trinity" pictures this very scene. Check it out on the web.

Abraham hurries out of his tent to serve the strange visitors without ever asking who they are. While his elaborate hospitality is common in that part of the world, there seems to be some kind of recognition that these visitors are very special.

After dinner is served, they get to the point. "I will surely return to you about this time next year, and Sarah your wife will have a son." Nothing is said about Abraham's reaction; our eyes immediately turn to Sarah, lingering at the door of the tent. And that's the focus of the visitor's attention as well, since they first ask about her whereabouts.

What does Sarah do? She laughs to herself: "Yeah, sure, I haven't seen Abe in my bed for some time, and there's to be a baby bouncing on my sagging knees?" Of course, she denies the derisive laughter, but the point is made. "Yes, you did laugh."

All this reminds us that this story fits a biblical pattern. In the Bible, when God is going to do something new, it often begins in childlessness or barrenness—a symbol of human helplessness. Think of Rachel; of Samson's parents; of Samuel's mother, Hannah; of John the Baptist's mother, Elizabeth; and, of course, of Mary, the mother of the Lord. She's not barren, but a virgin. After announcing her miraculous pregnancy, the visiting angel says to her, in words closely echoing the visitors' words to Abraham and Sarah, "nothing is impossible with God" (Luke 1:37, NIV 1984).

As we read so often in the psalms, we find ourselves "waiting for the Lord." This story and so many others teach us that God always fulfills his promises, but not necessarily in the timeframe we think reasonable. God is the God of the impossible possibilities. Isaac (which means laughter) will indeed be born soon; God will have the last laugh.