[Sunday] Day of Infamy - Uproot & Plant - The Book of Jeremiah Ch25

We all have days we’ll never forget; when the phone rang, the diagnosis came, and everything fell apart. Jeremiah 25, points to a day of infamy just like this. But also in Gethsemane, Jesus steps right into the middle of our darkest moments to offer us a hope that nothing can uproot.

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What Had happened at Grace this week. 

Genesis [Tuesday Bible Study] 10:00am

Come See How it All Begins.

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Genesis 1 - 9/8/26

This week, our Bible study delved into the profound opening of Genesis, exploring its poetic structure, the Hebrew meanings of creation, and its theological purpose as a beautiful song of God bringing order from chaos.

• Summery

  Short Summary of the Whole Class

  On September 10, 2026, our class began a new study on the book of Genesis, focusing intensely on the first chapter. We explored the text from multiple angles: contrasting translations, analyzing the original Hebrew words, and appreciating its highly structured, poetic nature. The central theme was understanding creation not as God making something from absolute nothingness, but as God bringing order to a chaotic, "formless and void" reality symbolized by the deep waters. We discussed how the six days of creation are arranged in a masterful A-B-C, A-B-C pattern, where God first forms realms and then fills them. A key insight was the interconnectedness of the Hebrew word ruach (spirit, wind, breath), which breaks down the distinction between the physical and spiritual, revealing that God's life-giving presence is active throughout all of His creation.

  Detailed Class Summary

  Introduction: Understanding Translations and the Text's Style

  The class kicked off by starting a new study in the book of Genesis. The first point of discussion highlighted a key difference between various Bible translations of Genesis 1:1. The NIV and King James Version state, "In the beginning God created the heavens and the earth." In contrast, the Jewish Study Bible offers a translation considered more faithful to the Hebrew: "When God began to create heaven and earth..." We learned that the first word of the Hebrew Bible, Bereshit, carries the sense of an active, ongoing beginning rather than a singular moment in time. This distinction sets the stage for understanding creation as a process. It was noted that many English translations are influenced by the King James Version, sometimes retaining familiar phrasing even when a more precise translation is known. We also considered how stylistic choices, like capitalizing words such as "Light," are used by translators to emphasize important concepts for modern readers.

  Summary: The class began by comparing translations of Genesis 1:1, noting that the Hebrew suggests an active process of "beginning to create." This, along with stylistic choices in translation, frames the entire creation narrative as a dynamic and theologically significant text.

  The Problem of Chaos: "Tohu Vavohu" and the Symbolism of Water

  Verse two immediately introduces the problem that God’s creation addresses: "the earth was without form and void, and darkness was over the face of the deep." We dove into the Hebrew phrase for "formless and void," which is tohu vavohu. The Bible Project video we watched suggested a more dynamic translation: "wild and waste." This concept of tohu vavohu was presented as the primary antagonist in the creation story, envisioned as an endless, dark sea. In ancient Hebrew thought, the deep waters were symbols of chaos, evil, and the unknown. This fear is reflected in stories like Jonah and the disciples' terror during the storm on the sea. Even the crossing of the Red Sea on dry ground is a powerful image of God controlling this chaotic force.

  A participant powerfully recalled the blackouts during World War II, where even the tiny glow of a cigarette was a significant light that could be seen by enemy planes, illustrating how a small light pierces absolute darkness. Another described the frightening, disorienting experience of being in a sensory deprivation chamber, a modern parallel to the concept of total, formless darkness. It was also mentioned that the "deep" or "abyss" in this verse uses the same word as the "pit" in the book of Revelation, into which the beast is thrown. This connects the end of the Bible back to the beginning, suggesting that the ultimate defeat of evil is a return to the pre-creation state of chaos for the forces that oppose God.

  • Mentioned Verses/Stories: The story of the disciples in the storm on the sea, Jonah and the great fish, the Israelites crossing the Red Sea, and the "abyss" in the book of Revelation.

  Section Summary: We identified the core problem of Genesis 1 as tohu vavohu—a state of chaos symbolized by the dark, deep waters. God's act of creation is His work of bringing order and purpose to this uninhabitable and feared chaos.

  The Poetic Structure of Creation: Forming and Filling

  The class then began its journey through the days of creation, which were presented as a highly structured literary piece, like a song or poem with a repeating A-B-C, A-B-C pattern. The narrative addresses the two problems of the world being "without order" and "uninhabited."

  • Days 1-3: Creating Order (Forming). God first establishes three realms of order from the chaotic darkness, constraining the chaos.

    • Day 1 (A): God creates light to overcome the darkness, establishing the order of time (day and night).

    • Day 2 (B): God separates the "waters from water" with a vault (the sky), putting limits on the chaotic abyss. This reflects an ancient understanding of a solid dome holding back cosmic waters.

    • Day 3 (C): God gathers the waters to let dry ground appear, establishing the realm of land and filling it with vegetation.

  • Days 4-6: Filling the Realms. God then fills the realms He just created, corresponding directly to the first three days.

    • Day 4 (A): He fills the realm of time (from day 1) with the sun, moon, and stars.

    • Day 5 (B): He fills the realms of the sky and seas (from day 2) with birds and sea creatures.

    • Day 6 (C): He fills the land (from day 3) with land animals and, as the capstone, humans (Adam) in His image to rule over creation.

  This interpretation stands in contrast to using the text as a rigid scientific document. A participant noted that understanding the ancient context is crucial, as even later historical figures had a different understanding of the world. The intentionality and poetic nature of the text reveal that it is crafted like a song, emphasizing that we were "sung into existence." The intricate use of the number seven throughout the Hebrew text (e.g., seven words in the first verse) underscores its importance and divine design.

  • Mentioned Verses/Stories: The Genesis 1 creation account.

  Section Summary: Days one through six follow a beautiful poetic parallel. The first three days create the domains (light, sky/sea, land) by constraining chaos, and the next three days fill those domains with inhabitants (sun/moon, birds/fish, animals/humans), revealing a masterful and intentional structure.

  The Spirit of Creation: Ruach, Elohim, and God's Presence

  A significant part of the discussion focused on the Hebrew word ruach, which appears in Genesis 1:2: "...and the Spirit of God was hovering over the face of the waters." We learned that ruach can be translated as spirit, wind, or breath, and the biblical authors did not make the sharp distinctions between these concepts that we do today. This encourages us to see the "Holy Spirit" also as the "Holy Wind" or "Holy Breath." This connection is seen throughout Scripture: in Genesis 2 when God breathes life into Adam, at Pentecost when the Spirit comes like a "rushing wind," and in 1 Kings when God speaks to Elijah in a "gentle breath." This interconnectedness breaks down the idea of a separate "spiritual realm," suggesting that "everything is spiritual" because God sustains it with His very breath.

  After a full reading of Genesis 1:1–2:3, a participant noted the use of "our image" in Genesis 1:26. The discussion leader explained that the Hebrew word for God, Elohim, is a plural form. While not meaning "multiple gods," it conveys the greatness and majesty of the one God. This plural form makes the phrase "in our image" a natural play on the language, expressing the incomprehensible "bigness" of the Creator.

  • Mentioned Verses/Stories: Genesis 1:2, Genesis 2 (Adam's creation), Acts 2 (Pentecost), 1 Kings 19 (Elijah).

  Section Summary: The class explored key Hebrew words like ruach (spirit/wind/breath) and Elohim (a plural form for God). This revealed a theology where the physical and spiritual are deeply intertwined, and God's immense, life-giving presence is active in all of creation, making everything sacred.

  The Climax and Conclusion: The Sabbath Rest

  The final discussion brought the theological implications home. The climax of the creation narrative is Day 7. After declaring His creation "very good," God rests on the seventh day. This day stands apart, having no "evening and morning," signifying an eternal, unending rest. The world is portrayed as God's temple, where He dwells with His people. The purpose of creation is for humanity to partner with God in His rested, completed work. This perspective offers comfort and hope, especially during difficult times. Knowing we were intentionally created through a song of love by God can be a source of strength.

  • Mentioned Verses/Stories: Genesis 2:1-3 (The Sabbath Rest).

  Section Summary: The class concluded that the climax of the creation "song" is God's eternal Sabbath rest. Viewing Genesis 1 this way transforms it from a debated scientific text into a deep theological truth about God's love, purpose, and desire to dwell with humanity in His holy creation.

• Medium-Length Summary

  Our Bible study on September 10, 2026, provided an in-depth look at the creation story in Genesis 1, moving beyond a literal interpretation to appreciate its poetic beauty and theological depth. We began by establishing that the chapter is a masterfully structured literary work. The central theme was God bringing order out of chaos, which the ancient Hebrews symbolized as the deep, dark sea (tohu vavohu). The first three days of creation were presented as God's powerful acts of constraining this chaos: creating light, separating the waters with the sky, and forming dry land.

  The discussion then highlighted the elegant A-B-C, A-B-C structure of the chapter, where Days 4, 5, and 6 directly correspond to and "fill" the realms created in the first three days. A major insight came from exploring the Hebrew word ruach, meaning spirit, wind, and breath, revealing how God's life-giving presence is woven into the physical world. We also discussed the plural Hebrew word for God, Elohim, and its connection to humanity being made in "our image," which expresses God's immense majesty. The climax of the story is the seventh day of Sabbath rest, portraying God's vision of dwelling with humanity in a completed, holy world. The overall conclusion was that Genesis 1 is a "song of creation" revealing God's desire to share His rule and eternal rest with humanity.

• Main Points and Scriptures

  Main Points

  • Genesis 1 is a highly structured, poetic text, best understood as a "song of creation" rather than a scientific account.

  • The pre-creation state was not nothingness, but a chaotic, unordered reality described as tohu vavohu ("wild and waste"), symbolized by the deep waters.

  • The six days of creation are organized in a parallel structure: forming realms (Days 1-3) and then filling them (Days 4-6).

  • The Hebrew word ruach unifies the concepts of spirit, wind, and breath, showing God's active, physical presence in His creation.

  • The biblical worldview does not support a sharp division between the "spiritual" and "physical"; all of creation is touched by God's spirit and is therefore sacred.

  • The Hebrew word for God, Elohim, is plural, emphasizing God's majesty and greatness.

  • Humanity is created in God's "image" to act as His representatives and partners in overseeing creation.

  • The seventh day of rest is the climax of creation, representing God's ideal vision of dwelling with humanity in a completed, holy world.

  Scriptures and Stories Mentioned

  • Bible Scriptures:

    • Genesis 1 (entire chapter)

    • Genesis 2:1-3

    • Book of Revelation (mention of the "abyss")

    • Acts 2 (Pentecost)

    • 1 Kings 19

    • The Psalms

  • Bible Stories/Concepts Discussed:

    • The Six Days of Creation (Genesis 1)

    • The Creation of Humanity in God's Image (Genesis 1:26-27)

    • The Sabbath Rest (Day 7 / Genesis 2:1-3)

    • God breathing life into Adam (Genesis 2)

    • The disciples in the boat during a storm (Gospels)

    • Jonah being swallowed by the great fish

    • The Israelites crossing the Red Sea on dry ground (Exodus)

    • Elijah hearing God in the "gentle breath" (still, small voice)

    • The ancient Hebrew concept of the cosmos (a flat earth with a solid sky or "firmament").

Genesis 2 - 9/15/26

This week, our Bible study delved into the profound opening of Genesis, exploring its poetic structure, the Hebrew meanings of creation, and its theological purpose as a beautiful song of God bringing order from chaos.

• Short Summery

  On September 15, 2026, our Bible study walked through Genesis 2 in depth, treating it as a distinct but complementary account to Genesis 1. Using a Bible Project video on the Image of God as a launching point, the class explored humanity's calling to rule and cultivate the earth as gardeners, not tyrants. We examined Hebrew wordplay connecting Adam to the ground, the breath of God as Spirit, the garden as an orderly and cultivated space that foreshadows the Temple and New Jerusalem, death as the central problem introduced in the text, and the creation of woman as a counterpart and complement to the man. The class concluded by examining Adam's deep sleep, the "side" vs. "rib" translation question, and the one-flesh union of Genesis 2:24 — setting the stage for Genesis 3.

• Class Walkthrough

  1. Two Views of Creation — Genesis 1 vs. Genesis 2

  The class opened by noting that Genesis 2 offers a different perspective on creation from Genesis 1. Rather than forcing the two chapters into a single harmonized timeline, the instructor encouraged the class to appreciate each account for its unique artistic and theological purpose. Genesis 1 is a grand, cosmic, panoramic view of creation. Genesis 2 is more intimate and human-focused. One class member suggested the second account could reflect an ancient alternative perspective on how creation unfolded — similar to how scientific understanding develops over time.

  A key theme was introduced: creation requires cultivation. The natural state alone is not the finished product. This pushed back against a "pro-naturalism" worldview that assumes the natural way is always the best or most complete way.

  The class then prepared to watch a Bible Project video to explore the connecting theme between both chapters: the Image of God.

  Bible Verses: Genesis 1; Genesis 2:4

  Section Summary: Genesis 1 and Genesis 2 are two distinct creation accounts that should be appreciated for their unique perspectives rather than merged into one timeline. A key theme introduced is that creation is incomplete without cultivation and human involvement.

  2. The Image of God and Ruling as Gardeners

  The class watched a Bible Project video titled "Image of God." The video explained that in the ancient world, kings often called themselves the "image of God" to claim divine authority. The Bible makes a revolutionary claim in Genesis 1: all humans are made in God's image. Every person is given the authority and responsibility to "rule" the earth.

  This ruling, the video clarified, is not domination — it is gardening. Humans are called to cultivate the earth: to take its raw potential and develop something new and beneficial. This includes growing food, building communities, creating cities and businesses. The sacred task involves using authority for the benefit of others.

  The video also acknowledged the problem: humans chose to define good and evil for themselves, resulting in selfish action and suffering. Jesus was presented as the perfect Image of God — the "new human" — who ruled by serving. Through Him, God's image is being restored in humanity.

  Bible Verses: Genesis 1:26–27

  Section Summary: Being made in the Image of God means all humans share the divine task of ruling and cultivating creation — modeled after gardening, not domination. Jesus is the ultimate example, and through Him humanity is being restored to its original purpose.

  3. Genesis 2:4–7 — A New Account Begins; Adam Formed from the Ground

  The teacher pointed out that Genesis 2:4 reads like a fresh story. The NIV introduces it as "an account of the heavens and the earth when they were created." At this point, no shrubs had appeared, no rain had fallen, and no one was there to work the ground — reinforcing that this is a separate account, not a continuation of Genesis 1's timeline.

  The class then looked at the Hebrew text of Genesis 2:7. The teacher highlighted that "Adam" (אָדָם) and "Adamah" (אֲדָמָה) — meaning man and ground — are nearly identical words. In Hebrew, it essentially reads: "God formed the ground-man from the ground," making the earthy connection unmistakable.

  The word for "breathed" was also examined. In Hebrew, ruach (רוּחַ) carries the meanings of spirit, wind, and breath. When God breathed life into Adam's nostrils, it carried deep spiritual significance — making Adam a "living being" (or living soul).

  Bible Verses: Genesis 2:4; Genesis 2:5–6; Genesis 2:7

  Section Summary: Genesis 2 opens a distinct creation account. The Hebrew wordplay between Adam and Adamah highlights humanity's earthy origins, while the breath of God (ruach) — spirit, wind, and breath — connects creation directly to the Spirit of God.

  4. Genesis 2:8–15 — The Garden, Cultivation, and Vocation

  The teacher noted that God "planted" Adam in the garden — language that continues the cultivation metaphor throughout the chapter. The Garden of Eden was described not as a wild jungle, but as an orderly, cultivated garden, tended with purpose and care.

  Two significant trees were introduced: the Tree of Life and the Tree of the Knowledge of Good and Evil, setting up the central conflict of the narrative.

  The teacher connected the garden to the Tabernacle and Temple, which were decorated with reliefs of fruit trees — symbolizing a return to the garden when entering the Holy of Holies. This arc continues all the way to Revelation, where the garden returns as a fully cultivated city, representing the completion of God's redemptive project.

  "The whole point of the resurrection, the whole point of God's project here, is to bring us back to the garden."

  The class then discussed Genesis 2:3, where a class member noted their translation read that God rested from His work "so that it itself could produce." This sparked a discussion about humanity as co-creators with God. This aligns with Lutheran theology of vocation, which sees all types of work — not just pastoral ministry — as a holy calling and participation in God's ongoing creation.

  Adam was placed in the garden "to tend and keep it" (Genesis 2:15), showing that work was part of God's original, perfect plan. All good work has inherent dignity and participates in God's creative activity.

  The four rivers flowing from Eden were also discussed. The Tigris and Euphrates were identified among them. The consensus was that a single river flowing from the garden to feed the world's major rivers portrays Eden as the life-giving source for all creation — just as cities throughout history have been built around rivers.

  Bible Verses: Genesis 2:3; Genesis 2:8–9; Genesis 2:15

  Stories: The planting of the Garden of Eden; the Tree of Life and the Tree of the Knowledge of Good and Evil; the Four Rivers of Eden (Pishon, Gihon, Hiddekel/Tigris, Euphrates); God resting on the seventh day; Adam tending the garden

  Section Summary: The garden is orderly and cultivated, serving as the theological starting point and ending goal of God's redemptive plan — from creation through resurrection to the New Jerusalem. Our daily work is a sacred participation in God's ongoing creative activity.

  5. Genesis 2:16–17 — The Command and the Problem of Death

  God told Adam he was free to eat from any tree except the Tree of the Knowledge of Good and Evil, with the warning: "When you eat from it, you will certainly die."

  The teacher delivered what he called his "death speech," challenging a common Christian attitude that treats death as a hero — the idea that dying means going to a better place, free from pain. He argued this is antithetical to what Genesis teaches. Death is introduced here as the curse and the problem, not a release or reward.

  The class referenced Romans 8 and 1 Corinthians, where Paul lists death among the bad things — yet affirms that nothing, not even death, can separate us from the love of God (Romans 8:38–39). Jesus' death and resurrection were framed as God taking on the problem of death and overcoming it, so that we too can overcome it in the resurrection.

  The group also briefly discussed how God's creation of humanity "in the image of God" (Genesis 1:26–27) implies foreknowledge of salvation through Christ.

  Bible Verses: Genesis 2:16–17; Genesis 1:26–27; Romans 8:38–39; 1 Corinthians (referenced regarding resurrection and death)

  Section Summary: Death is the introduced problem in Genesis 2, not a solution or blessing. The resurrection of Jesus is God's answer to death, and the arc of Scripture points forward to humanity's reunion with the cultivated garden — the New Jerusalem of Revelation.

  6. Genesis 2:18–20 — The Helper, the Counterpart, and Adam Naming the Animals

  The teacher turned to Genesis 2:18 and the phrase "a helper suitable for him," challenging the popular Order of Creation argument — the idea that because man was created first, he holds a higher position than woman.

  Looking at the Hebrew and comparing translations:

  • NIV: "a helper suitable for him"

  • Jewish Bible: "a companion"

  • Another rendering: "a helper as his counterpart"

  The Hebrew word carries the meaning of "opposite, counterpart, congruent, or over against" — not subordinate. The class discussed how the word "suitable" can be misleading, comparing it to Darwin's "survival of the fittest," where "fit" means fitting together, not superiority. One class member offered "congruence" as a helpful alternative. Another suggested: "The whole is greater than the sum of the parts."

  The class also examined Adam naming the animals (Genesis 2:19–20). The act was seen as a display of God-given authority and stewardship — Adam acts as curator, caretaker, and trustee over creation, bearing God's image in his vocation. No creature among the animals matched Adam, which set the stage for woman as the true counterpart.

  Bible Verses: Genesis 2:18; Genesis 2:19–20

  Stories: Adam naming the animals

  Section Summary: Adam's naming of the animals reveals his delegated authority and stewardship. The "helper suitable" is a congruent counterpart — the Hebrew points to mutuality and complementarity, not hierarchy or subordination.

  7. Genesis 2:21–22 — The Deep Sleep and the "Side"

  The class examined the creation of woman in Genesis 2:21–22. Many translations render the key Hebrew term as "side"rather than strictly "rib." The image suggests God took from Adam's whole side — like a full "rack," not a single bone — evoking a half-to-whole dynamic.

  The class also asked: why the deep sleep? Ideas ranged from a "divine anesthetic" to God veiling the creative act, to symbolism involving transcendence and covenant. The class compared this to other uses of deep sleep in Scripture:

  • Genesis 15:12–18 — Abram's deep sleep during the covenant ceremony, where God passed between the split sacrifices. The deep sleep here is tied to a transformative, covenantal moment initiated entirely by God.

  • Genesis 9:20–27 — Noah's intoxication and vulnerability after the flood; a cautionary episode involving sleep, exposure, and moral consequences.

  The conclusion was that Adam's deep sleep likely signals a God-initiated, transformative, covenantal moment — not merely a surgical detail.

  The class also dispelled the popular myth that men have fewer ribs than women. Biologically false. The metaphor of mitosis — a cell splitting and reuniting — was offered to illuminate the theology: division and reunion, not subtraction.

  Bible Verses: Genesis 2:21–22; Genesis 15:12–18; Genesis 9:20–27

  Stories: Creation of woman from Adam's side; Abram's covenant ceremony and deep sleep; Noah's post-flood drunkenness and exposure

  Section Summary: "Side," not merely "rib," points to a profound half/whole imagery. Adam's deep sleep carries covenantal significance, paralleling Genesis 15. Biological myths are false; the theology is about division and reunion.

  8. Genesis 2:23–25 — "Bone of My Bones" and One Flesh

  Adam's exclamation in Genesis 2:23 — "bone of my bones, flesh of my flesh" — was recognized as an affirmation of kinship and equality. The Hebrew terms ish (man) and ishah (woman) were noted, reflecting the linguistic bond between them.

  The narrative then moves to Genesis 2:24: leaving father and mother, uniting, and becoming "one flesh." The class saw this as the reunion of separated halves — the unity-in-difference that the whole chapter has been building toward. The separation that occurred when woman was formed from man's side is now healed and fulfilled in marriage.

  Genesis 2:25 — "naked and unashamed" — was identified as the marker of pre-fall innocence, setting the stage for the events of Genesis 3.

  Bible Verses: Genesis 2:23; Genesis 2:24; Genesis 2:25

  Section Summary: "Bone of my bones" affirms kinship and equality. The one-flesh union completes the reunion of separated halves, fulfilling the unity-in-difference theme of Genesis 2. "Naked and unashamed" closes the chapter in innocence — the threshold before the fall.

• Summery + Main points

  On September 15, 2026, our Bible study moved through the entirety of Genesis 2, treating it as a distinct but complementary account to Genesis 1. After watching a Bible Project video on the Image of God, we established that all humanity is called to rule and cultivate creation — not through domination, but through the model of gardening. The Hebrew text was a recurring focus: the near-identical words Adam and Adamah ground humanity in the earth, while ruach— the breath God breathed into Adam — connects creation to the Spirit of God. The garden itself was seen as orderly and cultivated, foreshadowing the Tabernacle, the Temple, and ultimately the New Jerusalem of Revelation. Our daily work, we concluded, is a participation in God's ongoing creative activity.

  A significant portion of the class addressed the problem of death. The teacher firmly challenged the notion that death is a reward or a release, framing it instead as the curse introduced in Genesis 2 — the problem that Jesus' resurrection directly overcomes. From there, we turned to the creation of woman, examining the Hebrew word for "counterpart" and pushing back against hierarchical interpretations. Adam's naming of the animals displayed his God-given authority, but no creature was a true match until woman was formed from his side. The word "side" — not merely "rib" — was preferred, evoking a half-to-whole imagery reinforced by the metaphor of mitosis. Adam's deep sleep was explored through the lens of covenantal settings, particularly Abram's experience in Genesis 15. The class concluded with Adam's declaration — "bone of my bones, flesh of my flesh" — and the one-flesh union of Genesis 2:24, which reunites the separated halves in a unity-in-difference that reflects God's design for marriage, closing with the innocence of Genesis 2:25 before the fall.

  Main Points

  • Genesis 1 and Genesis 2 are two distinct creation accounts — appreciate each for its unique perspective rather than forcing them into one timeline.

  • Creation requires cultivation — the natural state alone is incomplete.

  • Being made in the Image of God means all humans are called to rule and cultivate the earth, modeled after gardening, not domination.

  • The Hebrew words Adam (אָדָם) and Adamah (אֲדָמָה) are nearly identical — man is formed from the ground.

  • The breath of God (ruach) — meaning spirit, wind, and breath — gave Adam life and connects creation to the Spirit of God.

  • The Garden of Eden was orderly and cultivated, foreshadowing the Tabernacle, Temple, and New Jerusalem.

  • All work has sacred dignity — through vocation, we participate in God's ongoing creative activity.

  • Death is the problem introduced in Genesis 2, not a blessing or reward.

  • The resurrection of Jesus is God's answer to death, restoring humanity to the garden.

  • Adam naming the animals demonstrates his delegated authority and stewardship as God's image-bearer.

  • The "helper suitable" is a congruent counterpart — the Hebrew points to complementarity, not subordination.

  • "Side," not merely "rib," evokes a half-to-whole dynamic in the creation of woman.

  • Adam's deep sleep likely signals a God-initiated covenantal moment, paralleling Genesis 15.

  • Men do not have fewer ribs than women — the rib-count myth is false.

  • "Bone of my bones, flesh of my flesh" affirms kinship and equality between man and woman.

  • The one-flesh union of Genesis 2:24 completes the reunion of separated halves — unity-in-difference.

  • Genesis 2:25 — "naked and unashamed" — marks pre-fall innocence and sets the stage for Genesis 3.

  Bible Scriptures Mentioned

  Scripture

  Context

  Genesis 1

  Grand creation account; Image of God; context for Genesis 2

  Genesis 1:26–27

  All humanity made in the Image of God

  Genesis 2:3

  God rested so creation "could produce" — vocation and co-creation

  Genesis 2:4

  Start of the second creation account

  Genesis 2:5–6

  No shrubs, no rain, no worker; streams water the earth

  Genesis 2:7

  God forms Adam from dust; breathes life (ruach) into his nostrils

  Genesis 2:8–9

  God plants the garden; Tree of Life; Tree of Knowledge of Good and Evil

  Genesis 2:15

  Adam placed in the garden to tend and keep it

  Genesis 2:16–17

  Command not to eat from the Tree of Knowledge; warning of death

  Genesis 2:18

  "It is not good for man to be alone" — the helper/counterpart

  Genesis 2:19–20

  Adam names the animals; no suitable helper found

  Genesis 2:21–22

  Adam's deep sleep; woman formed from his side

  Genesis 2:23

  "Bone of my bones, flesh of my flesh" — ish and ishah

  Genesis 2:24

  Leaving, uniting, becoming one flesh

  Genesis 2:25

  Naked and unashamed

  Genesis 9:20–27

  Noah's drunkenness, vulnerability, and exposure — deep sleep/stupor comparison

  Genesis 15:12–18

  Abram's deep sleep and covenant ceremony; God passes between split sacrifices

  Romans 8:38–39

  Nothing, including death, can separate us from the love of God

  1 Corinthians (referenced)

  Paul lists death among bad things; resurrection hope

  Revelation (referenced)

  The garden returns as the fully cultivated New Jerusalem

  Stories Discussed

  • The two creation accounts (Genesis 1 vs. Genesis 2) and why they should not be harmonized into one timeline

  • The Bible Project video: "Image of God" — humanity called to rule as gardeners

  • God breathing life (ruach) into Adam — spirit, wind, and breath

  • The Garden of Eden as an orderly, cultivated space

  • The Tabernacle and Temple decorated with fruit tree reliefs as symbolic re-entry into the garden

  • The New Jerusalem in Revelation as a fully cultivated garden-city — the completion of God's project

  • The Four Rivers of Eden (Pishon, Gihon, Hiddekel/Tigris, Euphrates) as the life-giving source for the world

  • God resting on the seventh day so creation "could produce"

  • Adam tending and keeping the garden — the theology of vocation

  • Death as the curse introduced in Genesis 2 — not a blessing

  • Jesus' death and resurrection as the answer to the problem of death

  • Adam naming the animals — delegated authority and stewardship

  • Creation of woman from Adam's side — the half-to-whole dynamic

  • Adam's deep sleep as a covenantal, transformative moment (compared to Genesis 15)

  • Abram's covenant ceremony in deep sleep with split sacrifices (Genesis 15)

  • Noah's post-flood drunkenness and moral exposure (Genesis 9)

  • The rib-count myth debunked; mitosis as a metaphor for division and reunion

  • "Bone of my bones, flesh of my flesh" — kinship and equality

  • The one-flesh union — unity-in-difference fulfilled in marriage

  • "Naked and unashamed" — pre-fall innocence before Genesis 3

Genesis 3 - 9/22/26

In our Bible study on September 22, 2026, we explored Genesis 3, dissecting the moment humanity chose to define good and evil for themselves, leading to a cycle of shame, blame, separation from God, and the curses that introduced pain and toil into the world.

• Summary of the Class

  Over two sessions on September 21 and 22, 2026, our church Bible study examined Genesis 3. We began by discussing the serpent’s craftiness, the dialogue with Eve, and how popular imagery of the fall (like the serpent in the tree or the fruit being an apple) often comes from later literature like Paradise Lost. The core of the temptation was the desire "to be like God," a theme that connects to selfishness and the breaking of all commandments. We highlighted that Adam was present with Eve during the temptation and how, after they ate, their eyes were opened to their nakedness, leading to shame, hiding, and a cycle of blame. We then discussed the series of curses God pronounced on the serpent, the woman, and the man, noting how they introduced pain, hierarchy, and toil into creation. A key point was the "enmity" between the serpent’s offspring and the woman’s, which we explored both literally and as a prophecy of Christ’s victory over evil. The class concluded by examining Adam and Eve's expulsion from Eden, God’s provision of skin garments, and the guarding of the Tree of Life, which sets the stage for the biblical theme of humanity's separation from God's presence.

• Detailed Walk Through Class

  1) The Serpent’s Craftiness, Misconceptions, and the True Temptation

  Our discussion began by examining the story of the fall in Genesis 3. We highlighted how the serpent is described as crafty/shrewd (Genesis 3:1) and begins with the pivotal line, “Did God really say…?” which introduces doubt and distortions of God’s word. A member noted that Eve added to God's command, claiming they couldn't even touch the tree (Genesis 3:3), when God only forbade eating from it. We considered the idea that the serpent's presence near the tree without dying was a form of deception in itself.

  We also discussed how much of our common understanding of this story—such as the serpent being coiled in the tree, or the fruit being an apple—comes not from external sources like medieval art and John Milton's epic poem, Paradise Lost, rather than the biblical text. There was a note about traditional lore that the serpent originally had legs before the curse. Caution was raised that the text does not explicitly name the serpent as the devil in Genesis 3, though later biblical tradition associates them.

  The conversation shifted to the serpent’s temptation: "you will be like God, knowing good and evil" (Genesis 3:5). This desire to be God, to define right and wrong for oneself, was identified as the root of the issue. This was linked to a recurring theme in the Bible, especially in the book of Judges, where "everyone did what was right in their own eyes." This mindset represents the height of selfishness, where one's own desires are prioritized above the well-being of others. The class revisited the theme that death is the core problem in Genesis 3, with the serpent countering God's warning by saying, “You will not surely die.”

  Summary of This Section: We examined how the serpent’s craftiness begins with questioning God’s word, sowing doubt and distorting God's command. We distinguished biblical facts from cultural imagery (like from Paradise Lost) and identified the central temptation as the selfish desire to usurp God’s authority and define morality for oneself, a theme echoed later in the book of Judges.

  2) Free Will, “Being Like God,” and Breaking the Commandments

  The discussion explored the idea that wanting to be "like God" is the foundational sin from which all other sins stem. Breaking any of the Ten Commandments is essentially an act of placing ourselves in God’s position. By breaking the other commandments, we inherently break the first one: "You shall have no other gods before me." A student raised the question: “Is this the beginning of the concept of free will?” The class wrestled with whether choosing contrary to God’s command illustrates human free agency or the assertion of autonomy.

  We used the fifth commandment (in the Lutheran/Catholic numbering), "You shall not murder," as an example. When someone murders, they are essentially telling God, "You made a mistake in Your creation, and I need to fix it by removing this person." This applies to other commandments as well, such as honoring one’s parents. Disrespecting them is a way of saying we are unhappy with the world God created and we know better. This desire to be God and act for our own self-interest is a core element of the fallen human condition.

  Summary of This Section: This part of the class connected the desire "to be like God" in Genesis 3 to the concept of free will and the breaking of the Ten Commandments. We established that sin is an act of declaring ourselves God, correcting what we perceive as His mistakes. Whether through murder or dishonoring parents, the underlying sin is the same: elevating our own judgment above God’s.

  3) The Act of Disobedience and the Introduction of Shame

  We then read the text where the woman saw the fruit was good for food, pleasing to the eye, and desirable for gaining wisdom (Genesis 3:6). She ate it and gave some to her husband, "who was with her." The class emphasized this point to counter the common narrative that Adam was elsewhere. The text suggests he was a present, passive participant who then willingly ate. The effort by some to get Adam "off the hook" was criticized as an attempt to protect a certain view of gender roles rather than engaging with what the text says.

  Immediately after eating, "the eyes of both of them were opened, and they realized they were naked." This new awareness brought shame. They covered themselves and hid from God. This is a stark contrast to the end of Genesis 2, where they were "naked and felt no shame." Their sin created a rift between them and God, and also within themselves.

  Summary of This Section: We focused on the moment of the fall, highlighting that Adam was present with Eve and shared in the decision, challenging interpretations that place the blame solely on her. The immediate consequences were the opening of their eyes to shame and a broken relationship with God, causing them to hide from His presence.

  4) The Blame Game and a Pattern of Sin

  When God confronts them, the blame game begins instantly (Genesis 3:12–13). This was compared to a parent finding a child with chocolate on their face who denies eating a cookie—a universally relatable, yet tragic, moment. Adam’s response is a masterclass in deflection: "The woman you put here with me—she gave me some fruit from the tree, and I ate it." He blames not only Eve but God Himself. When God turns to Eve, she likewise shifts the blame: "The serpent deceived me, and I ate."

  This pattern of sin, shame, and blame is established here and repeats throughout the Old Testament. It was compared to the Israelites in the desert who, despite witnessing God's miracles, quickly turned to idolatry and complained. The class noted this cycle is especially clear in the book of Judges (sin, oppression, crying out, deliverance). We concluded that this cycle is only broken by Jesus, who takes accountability for sins He did not commit. An admonition was made not to “celebrate the evidence of sin” by lauding the very patterns the text presents as broken.

  Summary of This Section: We saw how blame—aimed at the woman, the serpent, and God—marks the relational rupture of the fall. We noted how this pattern of self-preservation and refusal to accept responsibility is seen throughout the Old Testament and points toward the need for Jesus, who ultimately takes accountability for all.

  5) The Curses on the Serpent, Woman, and Man

  God addresses the serpent first, reversing the order of the "blame game." The curse on the serpent is visceral: it will crawl on its belly and eat dust. The discussion then moved to Genesis 3:15: "And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." We considered the literal interpretation—the ongoing conflict between humans and snakes, with a member sharing a personal experience with venomous copperheads. Theologically, we acknowledged the common Christian interpretation of this verse as the first gospel proclamation (protoevangelium), a prophecy of Jesus Christ’s ultimate victory over Satan.

  Next, we examined the curses on the woman and the man (Genesis 3:16-19). To the woman, God says He will increase her pain in childbearing and that her desire will be for her husband, who will rule over her. This introduction of hierarchy and pain stood in stark contrast to the creation account. The curse on Adam directly relates to his disobedience: the ground is cursed, and work becomes "painful toil" against "thorns and thistles" until he returns to the dust. The class noted that creation's initial orderliness had devolved into disorder.

  Summary of This Section: We discussed the specific curses on the serpent (enmity with humans), the woman (pain in childbirth, marital hierarchy), and the man (toilful labor). This marked a shift from the painless, orderly beginning of creation to a new reality of suffering, struggle, and disorder, culminating in the declaration that humanity will now face death.

  6) Naming, Hierarchy, and Banishment from the Garden

  The class then discussed the final verses of the chapter. It was observed that Adam names the woman after the fall (Eve—associated with “life,” v.20), whereas earlier he named animals (Genesis 2:19-20). This post-fall naming appears to reflect emerging hierarchy and curse dynamics. A debate arose over whether celebrating distinctions or restricting roles in church life is “celebrating the curse.” A participant clarified that elevating men over women in church practice may reflect the curse, not pre-fall design, with a contrast mentioned between ELCA and LCMS practices.

  God then provides them with garments of skin (Genesis 3:21), an act that implies the first death of an animal. We discussed whether this implies an animal sacrifice, with some traditions seeing a first hint of covering through death while others resist attributing sacrificial action to God here.

  Finally, God says, "The man has now become like one of us, knowing good and evil," and banishes them from the Garden of Eden to prevent them from eating from the Tree of Life and living forever in sin. God places cherubim and a flaming sword to guard the way, establishing the theme of separation from God’s presence. This was connected to the design of the Tabernacle and Temple, where the Holy of Holies was also guarded by images of cherubim.

  Summary of This Section: We covered the aftermath of the curses, including the post-fall naming of Eve, the debate over hierarchy, the first animal death for clothing, and humanity's expulsion from Eden. This act of banishment and the guarding of the Tree of Life establishes the fundamental separation between humanity and God that defines the rest of the biblical narrative.

  Final Summary

  In our Bible study on September 21 and 22, 2026, we conducted an in-depth analysis of Genesis 3, exploring the story of the fall and its consequences. We began by distinguishing the biblical account from cultural depictions found in works like Paradise Lost. The core of the temptation was identified as the selfish desire to "be like God," which we defined as the root sin behind breaking all the commandments. We emphasized that Adam was "with" Eve, making him an active participant. Upon eating the fruit, their innocence was replaced by shame, fear, and a cycle of blame, with Adam blaming Eve and God, and Eve blaming the serpent.

  We then examined God's curses, which introduced enmity, pain, relational hierarchy, and toilsome labor into a world created in peace. The enmity in Genesis 3:15 was interpreted both literally (conflict with snakes) and theologically (the first promise of Christ’s victory over Satan). The study concluded with Adam and Eve's banishment from the Garden of Eden. We noted God's act of clothing them with animal skins, signifying the first death and raising questions of sacrifice. Their expulsion and the guarding of the Tree of Life by cherubim established the theme of separation from God that runs through the rest of Scripture.

• Main Points, Scriptures & Stories

  • Many popular images of the fall (the apple, the serpent in the tree) come from literature like Paradise Lost, not the Bible.

  • The fundamental temptation was the desire to "be like God" by defining good and evil for oneself, which is the root sin behind breaking all Ten Commandments.

  • Adam was present with Eve during the temptation and willingly participated in the sin.

  • The first consequences of sin were shame, fear, hiding, and a cycle of blame.

  • The curses in Genesis 3 introduced pain, suffering, toil, and death into a creation that was originally orderly and good.

  • Genesis 3:15 has a dual meaning: a literal explanation for hostility between humans and snakes, and a theological prophecy of Jesus's victory over evil (the protoevangelium).

  • Post-fall naming and hierarchy likely reflect curse effects, not pre-fall design, and church practices elevating men over women may risk “celebrating the curse.”

  • The "garments of skins" raise questions about the first animal death and possible sacrificial themes.

  • The banishment from Eden represents humanity's separation from God's presence, a central problem that the rest of the Bible seeks to resolve.

  Scriptures and Stories Mentioned

  Bible Scriptures:

  • Genesis 2: The state of Adam and Eve before the fall ("naked and they felt no shame").

  • Genesis 2:19–20: Adam naming the animals; pre-fall context.

  • Genesis 3 (main text): The story of the temptation, fall, and consequences.

  • Genesis 3:1–5: Serpent’s craftiness; “Did God really say?”; promise of being like God.

  • Genesis 3:5–6: Eyes opened; desire to be like God.

  • Genesis 3:12–13: The blame game: Adam and Eve’s responses.

  • Genesis 3:15: Enmity between the serpent's offspring and the woman's.

  • Genesis 3:16–20: Curse dynamics; Adam names Eve.

  • Genesis 3:21: Garments of skins.

  • The Book of Judges: Mentioned as an example of the cycle of sin, where "everyone did what was right in their own eyes."

  • The Ten Commandments (specifically the first and fifth): Used to show how sin is an attempt to usurp God’s authority.

  • Revelation: Mentioned as where orderliness returns.

  Bible Stories:

  • Adam and Eve in the Garden of Eden (Genesis 2-3).

  • The crossing of the Red Sea and the Israelites making the golden calf (Exodus).

  • The story of Cain and Abel (Genesis 4).

  Other Stories/Illustrations/Concepts:

  • Traditional lore: serpent originally had legs before the curse.

  • Literary works like John Milton's Paradise Lost as a source for non-biblical imagery.

  • A “crafting days” joke to lighten the moment.

  • Personal experience with venomous copperheads in Georgia.

  • Analogies of “loving weeds in the lawn” and “loving pain in childbearing” to show the absurdity of embracing curse conditions.

  • References to different church practices (ELCA vs. LCMS) to illustrate contemporary implications of hierarchy.

  • Babylonian creation epic (Marduk and Tiamat).

  • The Lion King's "Circle of Life."

  • Reference to the Lutheran Study Bible’s caution on interpreting the “skins.”

[Sunday] Den of Robbers - Uproot & Plant - The Book of Jeremiah Ch7

It’s incredibly easy to look at the world, point fingers, and feel secure just because we are the righteous. Jeremiah 7 shows us how God wants to uproot our pride and plant His grace.

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What Had happened at Grace this week. 

Backpacks in Haiti & The Our Girls First Day of School [Photos]

"In the summer of 2023, Habitat for Children opened a home for two young girls coming out of very difficult circumstances. Today, they are thriving and growing so fast! Here are photos from their first day of school."

Thank you so much to everyone who supported our backpack drive in Haiti this year! The annual backpack giveaway is our longest-running ministry at Habitat for Children, and this year was another wonderful success. Thanks to your generosity, so many children received the backpacks and essential school supplies they need for the upcoming school year.

11 Flags to Spot Scams by Thrivent [Photos]

Thanks to Rob and Thrivent and to all who attended the event.

Scams aren’t just obvious spam emails anymore, they’re using..

• AI voice cloning,

• spoofed phone numbers,

• intense emotional pressure,

Targeting everyone from 20-somethings on social media to grandparents.

A few big takeaways everyone needs to hear:

• 🛑 Hang up & verify: Never trust caller ID or an incoming call asking for urgent action. Call back using a trusted, official number.

• 🔐 Lock it down: Turn on Multi-Factor Authentication (MFA) and biometric logins everywhere you can.

• 🗣️ Pick a family "safe word": Use a secret phrase to verify frantic emergency calls from loved ones before sending a dime.

• 💳 Ditch the debit card: Use credit cards for daily purchases for way better fraud protection.

Such an important reminder to slow down, question unsolicited messages, and protect your finances. Huge thank you to everyone who made this session happen! 🙌

[Sunday] Uproot & Plant - The Book of Jeremiah

When the world feels frozen in a bleak winter, God shows us the almond branch. He is awake. He is on the move. Jesus took the destruction upon Himself on the cross so He could plant the breath of new life in you!

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What Had happened at Grace this week. 

Kids Labor Day Party & Pastors Conference [Photos]

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We had a great summer and here we go into the fall.

The pastors met at Grace for their their first meeting of the fall.

The kids enjoyed the 4th annual Labor Day Party. Thanks to Heather and Mike for hosting.

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Mark [Wednesday Bible Study]

"While the Gospel of Mark is the shortest, it is the most direct; it reveals that the true Son of God is found not in our desires for power, but in the God who comes in humility to amaze us all."

Uproot & Plan - Jeremiah (Teaching Series)

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Uproot & Plant - The Book of Jeremiah

New growth requires broken ground. In Jeremiah, we experience the heavy work of God's Law uprooting our self-reliance, making way for the Gospel to plant us securely in His grace.

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Reading Plan
Read around the readings for Sunday

• 9/13/26 - Jeremiah Chapters 1-6

  • Jeremiah 1:4-19
    Ephesians 4:11-16
    Luke 4:22-30

• 9/20/26 - Jeremiah Chapters 7-17

  • Jeremiah 7:1-15
    1 Cor 3:10-17
    Matthew 21:12-17

• 9/27/26 - Jeremiah Chapters 18-25

  • Jeremiah 25:1-14
    Romans 5:6-11
    Matthew 26:36-46

• 10/4/26 - Jeremiah Chapters 26-36

  • Jeremiah 31:27-34
    Hebrews 8:6-13
    Luke 22:39-46

• 10/11/26 - Jeremiah Chapters 37-45

  • Jeremiah 38:1-13
    2 Corinthians 4:7-12
    Matthew 16:21-26

• 10/18/26 - Jeremiah Chapters 46-52

  • Jeremiah 52:27b-34
    2 Peter 3:8-14
    Matthew 1:1, 12-17

[Sunday] You Are Stars - Missio Dei Part 5

Just as taking in a panoramic view can remind us that everything will be okay, Revelation 7 and the promises of God invite us to step back and behold the ultimate beautiful picture.

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What Had happened at Grace this week. 

Christmas Boxes - Soap, Hair Ties, Hair Brushes and Small Jesus Figures!

Bars of soap, hair ties, hair brushes and small Jesus figures for the Month of September!

We are still collecting BACKPACKS as well as anything else you would like to add. It has to fit in the box, but anything you feel would be fun to include would be appreciated.

We are wanting to bless even more children in Hait this Christmas. We are doubling our goal to 400 gift boxes!

Let’s start early so we can meet this awesome goal.

Each month we will focus on a type of a gift, but feel free to bless the children with whatever gift will fit in a plastic shoebox. OR—each box costs about $25.00, so if you would like to donate money, we will use it to purchase items for you.

Amazon has many gift ideas and are more reasonable when you put the word “bulk” in the search line, such as “Soccer balls bulk”.

Here are the goals for the next 7 months:

• May - Soccer balls

• June - Baby dolls (8” or under), necklaces & bracelets

• July - Backpacks

• August - Pencil cases, toothbrushes, toothpaste

• September - Bar soap, hairbrushes, double ball hair ties

• October - Toys-card games, jump ropes, little cars, coloring books (without words), etc., hard candy

• November - Anything goes that fits in the box!

PACKING DAY NOVEMBER 21ST

God of Wonders (New Song)

Here is Grace’s Recording for Sunday

God Of Wonders

Grace Keyboard

This week the sermon leans heavily into creation and the stars of the promise of Abraham. This song fits well in that theme.

On September 6th 2026 we are singing

“God of Wonders” (CCLI 3118757)

© 2000 Never Say Never Songs; New Spring; Meaux Mercy; Storm Boy Music

1.
Lord of all creation
Of water earth and sky
The heavens are Your tabernacle
Glory to the Lord on high

(REFRAIN)

God of wonders beyond our galaxy
You are holy holy
The universe declares Your majesty
You are holy holy
Lord of heaven and earth
Lord of heaven and earth

2.
Early in the morning
I will celebrate the light
When I stumble in the darkness
I will call Your name by night (REFRAIN)

3. 
Hallelujah, to the Lord
of heaven and earth (x3) (REFRAIN)

(Ending)

God of wonders beyond our galaxy
You are holy holy
The universe declares Your majesty
You are holy holy Holy
You are Holy (Verse 3)

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Listen to the Original
(We Changed Some Lyrics)

11 Red Flags to Spot Scams

Join us for a free workshop and dinner,
September 15th 5:45pm Tuesday.

11 Red Flags to Spot Scams,

Equip yourself with the knowledge to recognize the red flags of a scam! Discover how to stay one step ahead of fraudsters and keep your family safe.

In this workshop, you will:

• Discover the true prevalence and impact of scams across the country.

• Explore examples of common fraudulent schemes.

• Walk away with practical tools to prevent falling victim.

Dinner is at 5:45 with the session beginning around 6:15 for about an hour.

Sign up in lobby of the church on Sunday.
Dinner and Workshop by Thrivent.

[Sunday] Faith & Fear - Missio Dei Part 5

When anxiety hits, we usually tell ourselves “faith over fear.” but perhaps God is calling us to something deeper: faith with the fear of the Lord. See how the massive, awesome power of God is actually the perfect resting place for our fearful hearts.

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What Had happened at Grace this week. 

Helga Memorial and Crafters at Grace

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We are so grateful for what everyone does for our church! Here are some pictures of the crafters group hard at work. They had so many projects going on, including some getting ready for Christmas. Helga joined in too, and I am so thankful for the wonderful community this group provides.

Thank you to all who joined us at Helga's memorial service.

President’s Equip Conference | Flourishing In A Changing World

President's Equip Conference
Rosen Centre Hotel • Orlando, FL
September 30 – October 2, 2026

Every 3 years…..

The Flordia Georgia District organizes a big conference which includes lay leaders of the church. A few from the Grace are already signed up.

Registration closes on Friday September 4th. Let pastor Cris know if you are coming.

Flourishing in a Changing World

We invite educators, pastors, and lay leaders to gather in hope and shared purpose amid rapid cultural and technology changes. This conference moves beyond the simple adoption of new tools to explore the ethical and instructional implications. Workshops will focus on worker well-being, vocation, and faithful leadership in a fast-paced world. Participants will be strengthened through gatherings, keynote insights, and meaningful connection–leaving equipped to see change not as a threat, but as an opportunity for joy, resilience, and flourishing within their community.

Philippians [Tuesday Bible Study]

Come See the Theology of the Cross in the book of Philippians

[Sunday] The Bow - Missio Dei Part 5

When we read the flood story, it's so easy to focus on the destruction, but the true focus is the rainbow. 1 Peter chapter 3 shows us something amazing: God’s bow points us straight to the cross, the empty tomb, and the hope we have in deep waters.

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What Had happened at Grace this week. 

Remembering Helga Fielitz

Service Live Stream is at Saturday 11am

[Sunday] Witness & See - Missio Dei Part 5

God frees us from the frightening prospect of “evangelism”. For true witnessing is seeing others, and joyfully sharing the beauty of the God who rescues us.

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What Had happened at Grace this week.