Author: Ryan Hoffer

11 Abraham and Sarah were both very old by this time, and Sarah was long past the age of having children. 12 So she laughed silently to herself and said, “How could a worn-out woman like me enjoy such pleasure, especially when my master—my husband—is also so old?” 13 Then the Lord said to Abraham, “Why did Sarah laugh? Why did she say, ‘Can an old woman like me have a baby?’ 14 Is anything too hard for the Lord? I will return about this time next year, and Sarah will have a son.” 15 Sarah was afraid, so she denied it, saying, “I didn’t laugh.” But the Lord said, “No, you did laugh.”

Genesis 18:11-15 (NLT)

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IS ANYTHING TOO HARD FOR THE LORD?

 

The question is given in response to the laughter of Sarah. It is rhetorical – the answer is not recorded because the implicit answer is “no.” God, by His very nature, is capable of all possibility – including that which is inconceivable to the intellect. Thus, he renders possible the impossible. The physician Luke, in His Gospel, records Jesus saying likewise, “What is impossible with man is possible with God” (Lk.18:27).

 

In the 5^th century A.D. an African bishop named Deogratias wrote to Augustine asking how to respond to pagans who ridicule the miraculous accounts in Scripture. He says, “’What are we to believe concerning Jonah, who is said to have been three days in a whale’s belly? The thing is utterly improbable and incredible’…For I have found that this kind of question has been severely mocked with much laughter by the pagans.”

Augustine replies,

“To this I reply, that either all the miracles wrought by divine power may be treated as incredible, or there is no reason why the story of this miracle should not be believed. The resurrection of Christ Himself upon the third day would not be believed by us, if the Christian faith was afraid to encounter pagan ridicule (Letters 102.30-31).”

 

Augustine is in effect saying, “if God can do one miracle, He can do all miracles.” And conversely, if He can’t, then what confidence do we have in anything? But God is able to do all things and He has recorded them for us in Scripture 1) because they are part of the historical record and 2) as an encouragement to all believing posterity. Do not be dismayed by laughter, either outward or inward, but instead hold fast to the God of the impossible.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

When he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate. They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.”  The LORD said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him.

⁴ Then the Lord said to him, “No, your servant will not be your heir, for you will have a son of your own who will be your heir.” ⁵ Then the Lord took Abram outside and said to him, “Look up into the sky and count the stars if you can. That’s how many descendants you will have!”

Genesis 18:8-10 (ESV)

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WHEN GOD ASKS QUESTIONS

 

As Abraham’s three visitors sit down to eat, they (led by the pre-incarnate Christ) ask the patriarch where his wife is. The moment is important for at least two reasons. First, the Divine identity of the visitor is hinted at. He calls Abraham’s wife by her name (note also that he uses her new name, Sarah) which, being a stranger, he would otherwise not know. It would be uncustomary to inquire about the wife of his host if he had not been there for the purpose of discussing the promise concerning her. Second, he asks where Sarah is, knowing the answer already. He, being God, is not ignorant as to her whereabouts. God knows where Sarah is. In fact, we see that he even knows what she is thinking, for he addresses the thoughts that she had “within herself” from a distance (v.12). Then why does He ask? In asking, he makes occasion for her to draw near and to consider what she believes about Him.

 

The scene harkens back to the events after the fall in the Garden of Eden. When Adam and Eve hid from God after their disobedience, He asks them, “Where are you?” (Gen 3:9). The question is a sort of summons to appear before the Lord, which is in itself an act of grace. Pay attention when God asks you questions. The answers are not for Him – He learns nothing new in obtaining an answer. Rather, we are the beneficiaries of giving the account. The questions are put forth to give us an opportunity for self-examination. Has God been asking you questions and, if so, what does the response tell you about yourself?

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

Some time later, the Lord spoke to Abram in a vision and said to him, “Do not be afraid, Abram, for I will protect you, and your reward will be great.”

² But Abram replied, “O Sovereign Lord, what good are all your blessings when I don’t even have a son? Since you’ve given me no children, Eliezer of Damascus, a servant in my household, will inherit all my wealth. ³ You have given me no descendants of my own, so one of my servants will be my heir.”

⁴ Then the Lord said to him, “No, your servant will not be your heir, for you will have a son of your own who will be your heir.” ⁵ Then the Lord took Abram outside and said to him, “Look up into the sky and count the stars if you can. That’s how many descendants you will have!”

Genesis 15:1-5 (NLT)

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AS HE HAD SAID AND AS HE HAD PROMISED

 

There are places in the Holy Writ where truth is spoken with such blatant honesty as to unravel the theological complexities we’ve constructed to explain the behavior of God. For example, when Daniel’s companions tell Nebuchadnezzar that God can rescue them from the furnace, they add, “But even if he doesn’t…we will never serve your gods” (Dan 3:18; NLT). In making this assertion, they affirm the sovereignty of God in a way that is breathtakingly uncomplicated. That is, even if it is not His will to save them, He is still good and trustworthy.

 

Another such moment occurs after Joseph reveals his identity to his brothers. He exclaims, “you meant evil against me, but God meant it for good.” So much is resolved in that short statement that a great many have subsequently endured evil only to discover it repurposed by God.

 

A statement of equal profundity occurs at the birth of Isaac in Genesis 21: “The LORD visited Sarah as he had said, and the LORD did to Sarah as he had promised” (Gen 21:1). Here is, again, a moment of stark clarity about the truthfulness of God – He does what he says He will do and keeps His promises. The text is constructed in such a way as to deliver that truth as simply as possible. One commentator puts it like this, “The language of [Moses] seems designedly chosen to magnify the power of God…”

 

Be encouraged today that God does what He says He will do – simply put.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

9 “Where is Sarah, your wife?” the visitors asked. “She’s inside the tent,” Abraham replied. 10 Then one of them said, “I will return to you about this time next year, and your wife, Sarah, will have a son!” Sarah was listening to this conversation from the tent. 11 Abraham and Sarah were both very old by this time, and Sarah was long past the age of having children.

Genesis 18:9-11 (NLT)

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HOPE DEFERRED MAKES THE HEART SICK

 

When Isaac is born Abraham is 100 and Sarah is 90 years old. When we pick up with Abraham sitting in his tent in Genesis 18, he is 99 years old. Twenty-four years prior to this moment he had received a promise that God would “make of [him] a great nation” (12:2) and that his “offspring” (12:4) would inherit the land of Canaan. Twenty-four years – not a short passage of time. After ten years he had perhaps grown incredulous, for in Chapter 15 he questions God, saying, “O Lord GOD, what will you give me, for I continue childless…” (15:2). His use of the phrase “I continue” (literally “go” or “walk”) indicates his growing discomfort at the passage of ten years of delayed expectation. On that occasion, however, the Lord, full of tender-hearted mercy, not only reassures Abraham, but makes a covenant with him. This is when the famous statement is made of the patriarch, “And he believed the LORD, and he counted it to him as righteousness” (15:6). Yet nine more years pass until we arrive at this moment in Genesis 18 when the Lord visits Abraham to reassure him yet again, this time with a specificity that the time is at hand. Twenty-five years in total would elapse between God’s promise and the delivery of Isaac.

 

Proverbs 13:12 says, “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.” Abraham must have known how this felt. After all, he and Sarah tried to force the promise by using her maidservant Hagar as a surrogate and welcoming a son in Ishmael. But God’s timeline is not ours, and his promises can be trusted for the duration of their fulfillment.

 

How long have you waited on God with a petition? A week? Six months? A year? A decade? Are you still waiting? Waiting is not uncommon for the people of God in the Scriptures. In fact, waiting on the Lord is expressed as a great virtue: “The Lord is good to those who wait for Him” (Lam 3:25) and “those who wait upon the LORD will renew their strength” (Isa 40:31). It is in the waiting that God is able to do a great work in our hearts. Wherever you are in the waiting, know that “no word from God will ever fail” (Luke 1:37). For this reason, let hope be a present reality instead of a future deferment, trusting that God will accomplish what he set out to do.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

1 The Lord appeared again to Abraham near the oak grove belonging to Mamre. One day Abraham was sitting at the entrance to his tent during the hottest part of the day. 2 He looked up and noticed three men standing nearby. When he saw them, he ran to meet them and welcomed them, bowing low to the ground. 3 “My lord,” he said, “if it pleases you, stop here for a while.

Genesis 18:1-3 (NLT)

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THE THREE VISITORS AS THEOPHANY

 

Throughout the Bible, there are appearances of God to humanity. In the study of theology this is known as a theophany. A theophany is an appearance of God in some physical form to His creation. Simply put, it is a visit from God. One of the most famous theophanies in the Old Testament occurs in the scene at Abraham’s tent in Genesis 18:

 

And the LORD appeared to him by the oaks of Mamre, as he sat at the door of his tent in the heat of the day.  He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth and said, “O Lord, if I have found favor in your sight, do not pass by your servant (v.1-3)

 

A few things in the text hint at the divine identity of the visitors: 1) the LORD appears to Abraham; 2) he bows down before his guest; 3) he addresses one as “Lord” (the Hebrew “Adonai” or “Master”); and lastly, 4) when the other two depart for Sodom it says, “Abraham still stood before the Lord” (v.22). The early church fathers understood this theophany as the Son of God accompanied by two angels. Writing in the second century, Irenaeus, bishop of Lyon said this about the visitation in Gen.18, “Abraham was a prophet and saw what was to come to pass in the future, the Son of God in human form that He was to speak with men, and eat food with them, and then to bring down judgement from the Father…” Therefore, not only does this moment serve to deliver the news about the birth of Isaac, but it also foreshadows the incarnation of Christ – the ultimate theophany.

 

Though we are far removed in time and place from this scene under the oaks of Mamre, we have the same opportunity that our father Abraham had to invite our Lord in. He has visited us in Jesus and we can run to receive Him, bow before Him, and dine with Him. Take a moment to invite Him in today saying, “O Lord, if I have found favor in your sight, do not pass by your servant” (Gen18:3).

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

³² Two others, who were criminals, were led away to be put to death with him. ³³ And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. ³⁴ And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. ³⁵ And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” ³⁶ The soldiers also mocked him, coming up and offering him sour wine ³⁷ and saying, “If you are the King of the Jews, save yourself!” ³⁸ There was also an inscription over him, “This is the King of the Jews.”

Luke 23:32-38 (ESV)

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WHY GOD BECAME MAN

 

In the late 11^th century St. Anselm the archbishop of Canterbury wrote a book entitled Cur Deus Homo (or, in English, Why God Became Man). In this theological masterpiece, he considers why it was necessary for the Incarnation to take place to redeem mankind. His reasoning goes something like this:

 

• Man’s sin rendered him indebted to God
• Man, being of lowly estate, cannot repay to God that which He is due
• Only God could be capable of paying such a debt, though it would not be fitting because it is not His debt to pay
• Therefore, only one who was truly man and truly God could redeem humanity

 

This reasoning is consistent with the Scriptures. In Colossians 1:19-20 Paul states, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” It is at the cross that this debt is paid in the person of Christ, making forgiveness possible for mankind. But the cross is more than just that. It is also victory. Just as Jesus came into the world “to give His life as a ransom for many” (Mark 10:45), he also came to “destroy the works of the devil” (1 John 3:8). St. Anselm also puts it like this, “The devil, who defeated the man whom he beguiled through the taste of a tree, should himself similarly be defeated through tree-induced suffering, which he, the devil, inflicted.” When these things are considered, it is beautiful that our redemption should be procured in this way.

 

On this Good Friday, we stand in awe of the fact that God, in His grace, would offer us not only forgiveness, but also the victory anticipated in the resurrection of Easter morning.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Romans 6:23 (ESV)

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A PLAN THAT IS DEEPER STILL

 

In the final moments of The Lion, the Witch and the Wardrobe, C.S. Lewis unpacks the idea of the Atonement – that is, how the sacrifice of Christ on the cross makes us right with God. Edmund, the youngest brother of the four Pevensie children, betrays his siblings by delivering them to the White Witch. She presumptively declares her victory over the lion Aslan, stating:

 

Fool…do you think your master can rob me of my rights by mere force? He knows the Deep Magic better than that. He knows that unless I have blood as the Law says all Narnia will be overturned and perish in fire and water.

 

Lewis uses the moment to illustrate the human predicament of sin. For “the wages of sin is death” (Rom 6:23) and “without the shedding of blood there is no forgiveness of sins” (Heb 9:22). In mythical analogy, the Law of Narnia allows that the life of a traitor is forfeit to the Witch: “You know that every traitor belongs to me as my lawful prey and that for every treachery I have a right to kill.”

 

In a twist, however, Aslan – the lion who portrays a Christ figure and the very Creator of Narnia – offers to give his life in place of Edmund. He explains:

 

Though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back into the stillness…before Time dawned…she would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead…Death itself would start working backward.

 

And so Aslan sacrifices himself and the Deeper Magic reverses the curse of death. The witch’s “victory” becomes her undoing. This is what is meant by Paul in 2 Cor 5:21, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Christ forgives our trespasses by the shedding of His blood at the cross – this is the Atonement.  On the eve of the crucifixion, the presumptive victory of the devil is undone by a plan that is deeper still.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

²¹ Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” ²² Jesus said to him, “I do not say to you seven times, but seventy-seven times.

²³ “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. ²⁴ When he began to settle, one was brought to him who owed him ten thousand talents. ²⁵ And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. ²⁶ So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ ²⁷ And out of pity for him, the master of that servant released him and forgave him the debt. ²⁸ But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ ²⁹ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ ³⁰ He refused and went and put him in prison until he should pay the debt. ³¹ When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. ³² Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. ³³ And should not you have had mercy on your fellow servant, as I had mercy on you?’ ³⁴ And in anger his master delivered him to the jailers, until he should pay all his debt. ³⁵ So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

Matthew 18:21-35 (ESV)

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FORGIVENESS FROM THE HEART

 

One cannot be compelled to forgive, much in the same way that one cannot be compelled to love. To revoke the will would be to rob the act of its charity. And both love and forgiveness seem to be ongoing acts. For if I accept an apology in one instance, I am not forever exempt from drinking the bitter poison of unforgiveness. Likewise, love is chosen and practiced in the passage of time rather than in an instant. Both love and forgiveness must, therefore, be offered from the heart.

 

In Matthew 18:21-35 Jesus tells the Parable of the Unforgiving Debtor to show the importance of forgiving from the heart. The King calls his debtors to settle their accounts and a servant with an large sum begs his master to forgive his enormous debt. Being moved with compassion, the king complies and releases him. The forgiven servant, however, acts cruelly toward one of his own debtors and has him thrown in prison, scorning the opportunity to display the mercy he himself was shown.  Hearing of this, the king becomes angry and has the man thrown in prison and his debt reinstated. Jesus closes the story by stating, “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart” (Mt. 18:35).

 

This last phrase “from the heart” is indicative of the fact that mere verbal forgiveness is not sufficient for righteousness. This is not always easy. Nor is it instantaneous or forced. Like repentance, it is willful and ongoing. Forgiveness from the heart must be sincere, seeking no further recompense and begrudging not. Paul reinforces this idea, telling the Ephesians “[forgive] one another, just as God through Christ has forgiven you” (Eph. 5:32).

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

“So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.”

Matthew 5:23-24 (ESV)

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MAKING AMENDS

 

In his Sermon on the Mount, Jesus stresses the importance of reconciliation over acts of devotion. This is not exclusive to the New Testament, although the Jews in the crowd, overlooking the spiritual principles of the Law, would have though this idea revolutionary. The Psalter likewise states, “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering; the sacrifices of God are a broken spirit; and broken and contrite heart you will not despise” (Psa 51:16-17). God calls us to take a moral inventory and take action where the Holy Spirit points out we are coming up short. Making amends is important for the people of God.

 

Not coincidentally, this spiritual principle has been embraced by twelve-step programs as of the utmost importance. Step Five of A.A. (and also of Celebrate Recovery – a Christ centered program) both state, “We admitted to God, to ourselves, and to others the exact nature of our wrongs.” When we are honest with another person it confirms we have been honest with ourselves and with God. Step Nine then calls those in recovery to “make direct amends whenever possible” – a step that is itself based upon the above passage in Matthew’s Gospel.

 

Often reconciliation is possible, but sometimes it is not. Forgiveness does not guarantee that the relationship will be restored, but our responsibility before God is satisfied in the attempt.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.

⁹ Pray then like this:

¹⁴ For if you forgive others their trespasses, your heavenly Father will also forgive you, ¹⁵ but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

Matthew 6:9-15 (ESV)

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FORGIVE US OUR TRESPASSES

 

“Forgive us our trespasses, as we forgive those who trespass against us…” It’s a phrase I’ve uttered thousands of times – mostly while holding the hands of alcoholics as we close out the meeting with the Lord’s Prayer. And never once has its repetition struck me as cursory. On the contrary, each time those words evoke a sense of great relief, due in part to the breadth of human experience covered in the short prayer – provision of daily necessities, submission to His will, deliverance from evil, and forgiveness.  The part about forgiveness, however, has a unique role.

 

First, it is the only part of the prayer that promises action on behalf of the speaker. In every other part, we entreat the Lord to take action. Give us (v.11), lead us not (v.13), and deliver us (v.13) all urge God to act. But in this singular petition about forgiveness, we are making a commitment by asking God to forgive us in like measure to the mercy we exercise toward others (“as we forgive those who trespass against us”). At face value, this is a startling admission. We want God’s pardon to be comprehensive – covering the totality of human sinfulness (which it undoubtedly does). But our Lord entreats us to consider His forgiveness in our treatment of others. This puts us in the role of both the forgiven and the forgiving, teaching us something about His mercy and our standing before Him and others.

 

Second, the fact that forgiveness is situated after sustenance speaks to its importance. After all, only three petitions are made after the opening of the Lord’s prayer: daily bread, the cancellation of debt, and deliverance. Forgiveness, then, is vital to the Christian life and commanded by our Savior. Today, take a moment to pray the Lord’s prayer (Mt.6:9-15), focusing on your role as forgiven and forgiving.

 

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Ryan Hoffer serves as NextGen Production Director at NorthStar. He holds an M.Div in Church History and enjoys playing the harp. He and his wife, Tiffany, live in Acworth and have three children.