Reflections on “Surprising History” Mathew 1: 1-17

this sermon kicked off our "Advent Surprises" preaching series.  I have always found Matthew's genealogy fascinating, so this sermon has been talked about by me in different settings through the years.  I thought of it as a creative approach to an advent sermon, but then my daughter in Richmond, VA, called to tell me about the minister's sermon at the church she visited - it was the same text, although his theme was about the generations, not the surprises.   

As I preached the section about the specifics of the five women, I realized that for us, we do not recognize the women as "sekeletons in the closet" for Jesus' genealogy because we have told their stories through the years and highlighted their good qualities.

It felt like a good start to the preaching series! 

“Surprising History” November 27, 2022; St. Andrew Presbyterian Church, Denton; Mathew 1: 1-17; Richard B. Culp

Matthew 1: 1-17:  An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.

2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, ³and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, ⁴and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, ⁵and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, ⁶and Jesse the father of King David.

And David was the father of Solomon by the wife of Uriah, ⁷and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, ⁸and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, ⁹and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, ¹⁰and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, ¹¹and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

12 And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, ¹³and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, ¹⁴and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, ¹⁵and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, ¹⁶and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.

17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. 

Introduction:  During Advent, we will spend our sermon time looking at surprises in the stories leading up to Christ’s birth (You already may be surprised that I was able to pronounce all those names!).

As we reflect on surprises, perhaps you can remember a surprising gift you received one year? 

 Or a surprising visit?  

Or a surprising moment you have had through the years as you move through Advent to Christmas.

We reflect on these surprises and are reminded of the surprising God we follow and how God continues to surprise us.  

So listen to the stories this Advent and look for the surprising ways God is engaging you.

Move 1:  We begin with a reading of the genealogy of Jesus as recorded in the Gospel of Matthew.

a. Our first surprise comes if we compare the genealogy in Matthew with the genealogy recorded in the Gospel of Luke.

1. they do not match.  

2. I am not someone who has spent a lot of time tracing my family’s genealogy, but I do remember a school project years ago when we had to trace our family’s genealogy for about three or four generations.

3. I remember that as the third Culp child to have that teacher, it was a pretty easy assignment - all I had to do was fill in the chart with the work my two sisters had done before me.

4.  The genealogy did not change. 

It traced back through the same people each time.  there was only one genealogical path.

b. But Matthew and Luke record different genealogies.

1.  Different names (go home and read them and compare).

2.  Lukes traces Jesus’ genealogy back to Noah.

3. Matthew traces Jesus’ genealogy back to Abraham.

            c. Matthew’s genealogy tells us something important about Jesus (so does Luke’s, but that’s another sermon)

1.  by tracing Jesus’ genealogy back to Abraham, Matthew ties Jesus’ identity to the Israelites, the people of God.

2.  Jesus is the “chip off the old block” of the Israelites. 

3.  Jesus, intimately connected to God’s people.

4. jesus, showing God’s ongoing desire to be faithful to God’s people, instead of God just tossing away the old, failed relationships and starting anew.

6. Surprise - God is not going to give up on God’s people however flawed they might be;

surprise - God is not going to give up on the world, however failed it might be;

surprise - God is not going to give up on you or on me, but God is going to connect to us and redeem us by coming to us in the person of Jesus Christ, who is already connected to us by his birth.

Move 2:  Another surprise - Jesus’ genealogy traces itself back through women.

a. Most of the names mentioned are, as expected, men.

1.  that is how genealogies in that time were t4raced.

2. that’s how Luke does it.

3.  But surprise, Matthew begins with Mary, the mother of Jesus, and then mentions four other women.

 

b. Not only does Matthew trace Jesus’ lineage through women, but the women are not ones we might expect to be mentioned.  

1.  If you are telling your family’s history to all the world;

If you are tracing your genealogy and leave the path to include certain women,

you might do so to clean things up;

hide the skeletons in the closet  

to make your family look its best.

3. Surprisingly, Matthew does the opposite.

He seems to make a point of listing women whose stories are scandalous.

            (Here is the summary of the women as provided by Rev. Nanette Sawyer on her blog "Question the Text," http://www.questionthetext.org/2013/12/15/when-is-righteousness-scandalous/, and from Harper’s Bible Dictionary, plus my own working knowledge of the five women) 

 

1.      First, there is Tamar, the Canaanite daughter-in-law of Judah, who after her husbands died, is denied the protections under Jewish law marriage, so she tricks her father-in-law into impregnating her with twins, one of whom was Perez, an ancestor of King David.

 

2.    Then there is Rahab, a prostitute, who is not one of God’s people; but she lives in Jericho and saves the spies from Israel by hiding them from the Canaanites and helping them escape in the night.  For saving the spies, the Israelites spare her family.  Rahab was the mother of Boaz, an ancestor of King David. 

 

 

3.    The third woman is Ruth, who follows her mother-in-law back to Israel after the death of her husband. Ruth is a Moabite outsider to the Israelite tradition who marries Boaz and becomes the mother of Obed, an ancestor of King David.  

  

3.    The next woman mentioned is Bathsheba, although she is not called by name, but  referred to as the wife of Uriah, the husband on whom she cheated with King David, which led to David having him killed;  Bathsheba eventually married King David became the mother of King Solomon, the next king in David’s lineage.

 

5. This brings us to Mary, the young woman who is pregnant when she shouldn’t be, appearing to be unrighteous by conventional standards.

c.  Joseph Phelps reminds us that during Advent, “We proclaim this truth to “an oblivious world.”  We announce that “we detect God's presence in our midst “(Journal of Preaching, "Preaching Advent Hope," Joseph Phelps, 8). 

  1. What does God’s presence look like?

2.  The genealogy in Matthew tells us some surprising things:

To include Tamar means that Jesus is connected to people who have been left outside and powerless,  and who might be desperate enough to use trickery are invited to be part of Christ's story.

To include Rahab suggests that Jesus is tied to people with a shady history, but are willing to risk themselves are invited to be part of Jesus' story.

To include Ruth means that Jesus comes from outsiders, strangers in our midst, particularly those who understand what it means to stand with others, 

Bathsheba's presence means that Jesus is related to people who have a history that is less than glowing.

The inclusion of Mary ties Jesus to the young and fearful who step out in faith. 

3.  To include the names of those women in the genealogy of Jesus, Matthew opens the door for us to see ourselves as part of God’s ongoing, surprising story in the world.

move 3:  Finally, the genealogy makes a surprising claim - Jesus is the Messiah.

a.  Maybe no one should have been surprised that the Messiah finally arrived.

1. God’s people had been clamoring for generations for God to send the Messiah.

2. The prophets had promised a Messiah would come.

3. Now, Matthew boldly announces that Jesus this baby born to Mary, is the Messiah.

b.  a surprising claim, made even more surprising by the circumstances of his impending arrival.

1. as we move this Advent toward the manger in Bethlehem;

as we look for Christ to come again;

as we look to the world around us to see signs of God’s continued work in our midst;

as we seek to link our lives to Christ;

Prepare yourself for a surprise or two.

For that is the history of our God.  Amen.

Conclusion: 

Reflections on "God Used You!" Esther 7: 1-6; 9-10; Genesis 50: 15-21

this sermon completed the fall preaching series in which we reflected on the Joseph story in Genesis and the Esther story.  We had the imaginary meeting of Esther and Joseph.  the Associate Pastor and I did this dialogue together.  We had minimal costumes.  the Time with the Young Disciples discussed who we were and what our costumes were, so the congregation was prepared for us when we got to the sermon.

"God Used You!  Esther 7: 1-6; 9-10; Genesis 50: 15-21

Narrator: We have reflected on parts of the Joseph story and parts of the Esther story this fall. (If you want, you can ask them to vote on whose story they liked better). Can you imagine if Joseph and Esther met? Oh, I know they didn’t live in the same time or even the same place, but can you imagine what they might say to each other if they did meet? Why don’t we do that? Imagine that in some heavenly hallway, or maybe just in our collective imagine Joseph and Esther bump into each other and have a conversation. 

 Joseph: Esther, is that you? 

 Esther: Yes, I am Esther. Joseph: Wow! I’ve heard so much about you through the years, but I’ve never met you. Your royal headpiece gave you away, though.

 Esther: And who are you? (joseph plays with his colorful whatever). Or course, you are Joseph with that amazing colorful 

 Joseph: I didn’t think I’d ever get a chance to talk to you. I’ve heard your story told so many times, and now I bump into you. Maybe you can tell me the story behind the story! 

 Esther: I have heard about you as well. About the boy who was sold into slavery by his brothers. It is a wild story! But tell me what was it really like. I’ve always wondered. What did you think of what your brothers did to you? 

 Joseph: well, I was a lot younger then. I was so sure I was right. and then the dreams; kind of crazy dreams – all the sheaves of wheat bowing down to one sheaf (that was me, of course). The sun, and the moon, and the stars bowing down – bowing down to me, of course. Sort of weird dreams, and then dreams that infuriated my brothers when I interpreted them and they meant they would all bow down to me one day. 

 As I look back, I think the problem might have been less about my brothers and maybe more about how I shared my dreams with them. It must have been hard to hear that they would all bow down to me, the youngest brother. my father didn’t help matters, either. I love this colorful robe he gave me – it was so beautiful. But can you imagine a father choosing one son and treating him better than all the rest. 

 My father probably should not have played favorites, but I have to admit, I did have a lot going for me back then! Looking back, maybe I could have acted a little more brotherly -- no tattling on my brothers, no telling them my crazy dreams, no wearing the beautiful robe. what about you? what was it like for you growing up? 

 Esther: I didn’t grow up in a big family My parents died when I was young, and I was adopted by my older cousin, Mordecai, I am grateful that I didn’t have brothers who sold me into slavery! Mordecai and I lived in Persia, but we weren’t Persian but, instead, were a part of the small Jewish community that lived there. My cousin was a royal attendant in the palace of King Ahasuerus where Vashti was queen. The king banished Queen Vashti when she didn’t obey one of his commands. Then - He held a beauty contest to pick the new queen. Mordecai encouraged me to enter the contest. He said God’s people were not part of the ruling class, and if I became queen I might be able to help them. Then Hegai, the chief eunuch in the king’s palace, liked me. He made sure that I had everything I needed, and I advanced quickly to the best place in the harem. Through all of this, I never revealed I was a Jew, because Mordecai had charged me not to. From the time I was a young girl, I was considered beautiful. My beauty was the reason I was one of the young women to enter the king’s beauty contest to become queen. 

 Joseph: your beauty turned out to be a powerful gift. Made you queen. Not everyone gets to be queen. 

 Esther: (slide out) The beauty did turn out to be a gift to help save God’s people. But, like you – your dreams didn’t always seem like a gift, I didn’t always recognize my beauty as a gift. The competition for the beauty pageant was crazy! It was really scary to know that I was one of so many young women who had been preparing in the harem for twelve months. I don’t know what scared me more – to lose the competition or to win and become queen. But I still decided to use my gift of beauty to help me first become queen and then later when the pressures of being a queen started to escalate. And - As scary as it was to be the queen when Haman plotted against Mordecai and God’s people, still I used what little power I had. Do you think I used my beauty in the way I should? What do you think? What was it like using your dreams for the Pharoah? Perhaps talk about what it felt like to be part of the contest to replace Queen Vashti Pressures of being queen? But your gift of interpreting dreams. 

 Joseph: (Slide out) I never thought of interpreting dreams as a gift, although I was able to use it to my advantage. it certainly got me out of jail. and it led to a position of power working for Pharoah. But there was a burden in being able to interpret dreams. Although the cupbearer was glad to hear his dream meant he would be restored to the king’s good graces, I also had to look the chief baker in the eyes and tell him he was about to die. And My brothers never liked it when I dreamed that I would have power over them. On the other hand, Pharaoh seemed to understand the power of dreams. He embraced the idea that the seven good years would be followed by the seven bad years. And he let me work with the leaders to put into place a plan based on the dreams so that Egypt would be prepared for the famine. 

 Esther: I think Mordecai recognized the power of my beauty and how it could be used. As I look back, I wonder if that’s why he encouraged me to try and become queen. Maybe he understood that one day my being in a position of influence would be a good thing and that I needed my beauty to get into a position of influence. Joseph: Sounds like it worked to me. 

 narrator: Esther and Joseph. Both had God-given gifts, even if they were aware of them at times. What God-given gifts do you have? If you cannot see your gifts, maybe ask a family member or a friend. I bet they can see in you some of the gifts God has given to you. 

 Esther: there were times when I was not so sure my beauty was a gift and when I forgot that God was there with me. 

 Joseph: I know what you mean. After Potiphar’s wife had me arrested and sent to jail, I figured God would make things right. After all, I had done the right thing and turned away from her. but it did not seem like God cared what was happening to me. there I sat in jail. Then when i interpreted the dreams of the chief baker and the chief cupbearer and the dreams came true, I figured this was my way out of trouble. Surely, someone would recognize my gift and get me out of jail. But, nothing happened. I was a forgotten man for two whole years. I was beginning to wonder where God was in all this. 

 Esther: That makes me think about the time when I was preparing for the contest. For twelve months, we had cosmetic treatments and ate a special diet as a part of our instruction to be presented to the king. I must have worked hard because Hegai was pleased with my progress. I wondered where God was – had God forgotten me? Throughout all of this, I could never reveal that I was a Jew, one of God’s chosen people. I felt as if I were waiting for something to happen. And I guess it did – I became queen, and then Mordecai and I discovered Haman was plotting to kill my cousin and the Jews. 

 Joseph: Seems to me you used the time to your benefit. I love the part of your story where you waited and waited, but then went to see the king unannounced and under the threat of death you interrupted him. But, instead of being angry with you, the king asked you what you wanted. You laid out your plan – slowly moving toward ending Haman’s threat against God’s people by having the king realize what Haman was doing. How amazing that a foreigner could receive the king’s good graces.

 Esther: once you got out of jail, you used your time wisely as well. How amazing that you became the financial planner for all of Egypt. You were just an Israelite sold into slavery in a foreign land. God does have a sense of humor. 

 Joseph: (Slide in) Kind of funny to think that my brothers sold me into slavery, which took me to Egypt where I gained power so that long after my brothers sold me into slavery I was able to save them and all their families with the resources I had helped Pharaoh accumulate. I bet that gave God a good chuckle! Speaking of God, when you look back over your life, do you see how God used you? 

 Esther: (slide in) That is a good question. When I listened to Mordecia when I was young, and then as a young woman, I listened to Hegei in the harem, I think God was speaking to me through their guidance and help. Maybe God used me in a small way with Hegei. He and I were from different tribes of people, different genders, and possessed different levels of power. In his position, he held a lot of power, and I was powerless, before I was chosen queen, but he instructed me, and I listened to him, and he helped me to become queen in Persia. Maybe when I see the relationship with Hegei, I see God at work. Maybe, too, because I listened, God used me to help King Ahauerus not make the mistake of killing an entire ethnic community. That was something big and important that God did. Mordecai told me that God could use me to save God’s people. Maybe God did use me. 

 Joseph: God did use you 

 Esther: God used you too. Narrator: God used Joseph. God used Esther. How is God using you?

Reflections on “Saving Grace” Isaiah 65: 17-25; Esther 9: 7 - 10:3

Before the sermon was preached, the congregation had experienced three events from our Fall Festival of Faith.  First of all, on Saturday night many from the congregation had dinner and then created their own silk art under the tutelage of Hannah Garrity, the artist who was our Fall Festival of Faith presenter.  Secondly, during the Sunday school hour, many members had come into the sanctuary to watch as Hannah worked on an artistic expression of the Esther story.  Some even sketched their own images with the materials provided.  Thirdly, during the Time with Young Disciples we discussed parallels between the banner Hannah had done Saturday night and the painting she was working on during worship.  By the time the sermon arrived, the congregation was primed for a sermon on Esther.

If you can imagine, the sermon was preached with a banner hanging on the lectern side of the sanctuary and Hannah painting in the center of the Chancel.  Hannah's artistic contributions created a wonderful environment in which to preach God's word.  Between the three sermons on Esther and the artistic interpretations of Esther, I believe the congregation learned from Esther's story and will remember her for some time. 

“Saving Grace” Isaiah 65: 17-25; Esther 9: 7 - 10:3 SAPC; Denton; November 13, 2022;  Richard B. Culp 

Esther 9: 29 - 10:3  Queen Esther daughter of Abihail, along with the Jew Mordecai, gave full written authority, confirming this second letter about Purim. ³⁰Letters were sent wishing peace and security to all the Jews, to the one hundred and twenty-seven provinces of the kingdom of Ahasuerus, ³¹and giving orders that these days of Purim should be observed at their appointed seasons, as the Jew Mordecai and Queen Esther enjoined on the Jews, just as they had laid down for themselves and for their descendants regulations concerning their fasts and their lamentations. ³²The command of Queen Esther fixed these practices of Purim, and it was recorded in writing.  King Ahasuerus laid tribute on the land and on the islands of the sea. All the acts of his power and might, and the full account of the high honour of Mordecai, to which the king advanced him, are they not written in the annals of the kings of Media and Persia? For Mordecai the Jew was next in rank to King Ahasuerus, and he was powerful among the Jews and popular with his many kindred, for he sought the good of his people and interceded for the welfare of all his descendants.

Introduction:  This is the last week of Esther, except, of course, for next week when Esther joins with Joseph for what will surely be a fascinating conversation.

It is also a special day as Esther meets Hannah, so to speak, and we have the opportunity to see an artistic expression of how the Holy Spirit moves Hannah as she hears God’s word and experiences worship with us.  

I hope you will enjoy watching Hannah, but I also hope you will reflect on how all your skills, all your gifts can be engaged by the Spirit as you seek to respond to God’s Word.

Move 1:  when something amazing happens, what do you do?

a.  You tell someone.

1. You tweet

2.  Or post the story on Facebook or some other social media.

3. or create a meme to share about the story.

4.  Or maybe make a movie.

4.  Or, maybe do a painting or create a banner to memorialize the story forever.

5. lots of ways to tell the story.

b.  That is what God’s people do with the story of Esther.

1.  they tell people.

2. Tell it again.  and again…. and again. 

3. Eventually, despite the reservations of some, they make Esther’s story part of the biblical canon.

c.  In addition to telling the story, God’s people also make a Feast day called Purim that revolves around Esther’s story.

1. Every year, they will celebrate the Feast of Purim.

2.  They will bake of the three-cornered pastries called hamantaschen (from Yiddish homentash, literally “Haman’s pocket”) or bake oznei Haman (Hebrew: literally, “Haman’s ears”

3.  In the 17th century, they will add the acting out of Purim plays - costumes and theatrics creating a carnival like atmosphere in which the story is told.

4.  And every year, during the celebration of the Feast of Purim, they will read the Book of Esther. (https://www.britannica.com/topic/Purim)

5.  Over time, some drama is even added to the reading.    When Haman's name is read out loud during the public chanting of the Megillah in the synagogue, which occurs 54 times, the congregation engages in noise-making to blot out his name. https://en.wikipedia.org/wiki/Purim).

they celebrate and tell the story of Esther.

Move 2:  Why do they tell the story again and again?

a.  Look beyond the 180-day party King Ahasuerus throws?

1. Look beyond the palace intrigue of Queen Vast and King Ahasuerus.

2. look beyond Esther’s beauty.

3. Look beyond Mordecai and his skillful way of working the system?

4. Look beyond Haman’s intent on killing all of God’s people.

5.  Look beyond the vengeance that leads to Haman’s own death.

6.  Look beyond the way the story is told that never mentions God by name.

7.  Look beyond all those details and see the overarching truth in Esther’s story - God’s saving grace comes and saves God’s people.

b.  God’s saving grace.

1.  God’s saving grace for a people who were on the wrong of the Haman’s political desires and thirst for power;

God’s saving grace for a people who had no legitimate voice in what was happening to them;

God’s saving grace for a people whose very existence was threatened;

God’s saving grace for a people whose hope was found in God’s desire to save them.

c.  .  do you remember what Mordecai told Esther in last week’s reading as she considered whether she should step up or not. 

4: 13 Mordecai told Esther:  For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish.  

1.  Mordecai understands God’s great desire to save will not be thwarted by the powers of the world;

God’s great desire to save will not be stopped if Esther chooses not to step up;

God’s desire to save will be God’s answer that the world cannot control or stop. 

4.  The God who is creating a new heaven and new earth will have the final word.

c.  I have mentioned that Esther almost did not make it into the biblical canon, primarily because God’s name is never mentioned.

1.  you can imagine the debate around the room.

It’s a great story

Maybe, but it does not mention God

It’s a fun story; people will love reading it

Maybe, but it does not mention God.  How can it mention the Persian king 190 times and not mention God’s name once?

2. So you know what happened?

3.  there is an apocryphal book called the Additions of Esther - not part of our Protestant canon, but used by some other faith traditions.

4.  In the Additions of Esther,  God is explicitly mentioned 50 times - Esther praying to God, mentioning God’s holy house in Jerusalem, and abiding by dietary laws -  which makes the book an explicitly religious story about God.  (Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament, Carol Meyers, General Editor, 75-78)

5. The later storytellers did not want anyone to miss the presence of God in the story.

c.  Maybe those explicit mentions of God’s name would be helpful, but on the other hand, we who know the God of grace;

1. we who have experienced God’s grace in our own lives;

we who love for God’s saving grace in our world today;

we who cling to the God of grace;

2.  We read Esther’s story and see God’s handiwork. 

3.  Because we know the God who answers us before we even call.

4. We do need the explicit mention of God because we know the stories of how God has acted again and again to save God’s people.

3.  We read Esther’s story and go “Aha” the God of grace we know in our own lives was right there saving Esther and all of God’s people.

4. Esther’s story is not a new story, but part of the ongoing legacy of the God whose saving grace we have experienced; 

the God of saving grace who will continue to act as we move into the future where God will do a new thing.

Move 3: One final thought - how do we respond to God’s saving grace?

a. We read in Esther’s story in Chapter 9:22  as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor.

1. Gifts of food and presents to the poor.

2. God’s saving grace is contagious.

3. We who experience God’s grace respond by being instruments of God’s saving grace for others.

b.  The new heavens and the new earth are not for us alone, but for all the world.

1. God’s saving grace is not limited to Esther and Mordecai, the Jews in their time, or us in our time.

2.  God’s desire and intention is to save all the world.

3. And we are called to participate in God’s saving work in the world.

conclusion: last night, those of us who gathered with Hannah to do some artwork, made some silk art.

We used colors, resist, and salt.  the final step was to hear the Scripture lesson from Esther read and look at the Hebrew words that made up the Scripture lesson.  

If we wanted, we could paint the Hebrew word that caught our attention.

Finding the Hebrew word was much easier for me than figuring out how to display it on my silk art.

As I read the text to myself and then heard Hannah read the text, the word that jumped out at me and claimed my attention as “Confirm.”

Confirm - as in, we tell Esther’s story to confirm God’s saving grace;

We look to our own lives and tell our stories of God’s saving grace to confirm that God is still at work.

We engage in God’s work and reach out to others to confirm for the world that God’s saving grace still moves among us.

We move into the future anticipating the God who creates a new and a new earth and thus confirms God’s desire to save all of us and all the world.

Amen.