A Journey Through The Old Testament - Elmer Towns

Being hospitable is important in the East even more so than in other parts of the world.
This explains the sudden action which characterizes the preparation of the meal and the great
quantities involved in the menu. The verb mahari, translated “make ready quickly” (v. 6), is a
pi’el imperative and the mood of the moment might better be caught with the translation,
“Quick! Three measures of meal! Knead! Make cakes!” No doubt that is very representative of
both the content and mood of Abraham’s conversation as he passed through the tent on his way
to the field to find a calf.
The menu for this “morsel of bread” included ‘egoth, a small cake or biscuit baked in the
hot ashes of the fire and so named because of its round form; veal; butter; and leben, a dairy
product very similar to yogurt. The three measures of fine meal used to bake the biscuits is
slightly more than an English bushel and would probably produce over 750 dinner rolls even
after burnt ones unsuitable for serving company were removed. Depending on the breed of cow,
the calf butchered for the meal could produce up to 100 pounds or more of tender veal. It may be
safely assumed similar amounts of butter and yogurt were also provided. Obviously, the banquet
was more than three men could eat, but the amounts mentioned in this context are typical of such
hospitality. After the guests had eaten all they could, other members of the household would be
invited to participate in the dinner. Even Abraham the host would not eat until his guests ate
(v. 8). Though the menu served both beef and dairy products, something not kosher by Jewish
standards today, the Scriptures record “they [i.e., Jesus and the two angels] ate” (v. 8).
The assurance of the Lord (vv. 9-15)
After the meal, the visitors inquired about Abraham’s wife asking, “Where is Sarah your
wife?” (v. 9) This may have been the moment Abraham began to recognize the presence of
Jehovah among his guests, though Abraham himself never addresses Him by this title in the
chapter.
The Lord then repeated the promise concerning the birth of Isaac, adding the specific
time of his birth. The expression ka’eth hayyah literally means “the time of life or reviving”
(v. 10). It is the expression which was used to identify the spring season when the plants and
animals dormant in winter “came to life again.” The promise here is that Sarah herself would
give birth to a new life in the time of life; i.e., next spring.
Like Abraham, the initial response of Sarah to this promise was laughter. Unlike
Abraham, however, hers was not the laughter of faith but the laughter of doubt. She immediately
focused on the problems and ridiculed the expectation of childbearing. Both she and Abraham
were old and Sarah’s reproductive organs were no longer functioning. Even when she was
younger and healthier, she had been barren. To these problems may be added the New Testament
revelation that Abraham’s reproductive organs were no longer functioning (Rom. 4:19). With
these known factors in mind, it is not surprising Sarah laughed the laugh of doubt. This is even
more likely to have been the case if this was the first time she had heard of Isaac’s birth. She
probably meant no malice and certainly did not mean to insult the guest. She merely laughed
within herself.
Jehovah omnisciently responded to the silent laugh of Sarah by asking why she laughed.
Next, Jehovah asked the penetrating question twice asked in the Old Testament and once
answered, “Is there anything too hard for the Lord?” (Gen. 18:14; cf. Jer. 32:17, 27) Actually the
Hebrew word hayippale’ here translated “Is it too hard?” literally means “Is it too wonderful?”
In the Old Testament, a miraculous work is sometimes called a wonder. The translation of the
word is revealing of perspective. When looking to the impossible situations of life, men too often