Monthly Archives: October 2017

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Please join us for our new study!

 

The Wisdom of God: Seeing Jesus in the Psalms & Wisdom Books, by Nancy Guthrie

As we wrap up our ten-week study From Garden to Glory: A Bible Study on the Bible’s Story, the Harbor Women’s Bible Study would like to invite you to join us for our winter/spring study, introduced by author Nancy Guthrie, above. We will continue to meet at the same time and location (Tuesday mornings at Harbor Church from 9:30 – 11:15 in Room 201), and will be studying this content through May 2018. Childcare is provided, though if you are new to the study and need to make use of it, please let us know so we can plan accordingly. If you have questions or want us to order the book for you at a discounted rate, please email womenscareteam@harborchurch.org.  The cost of the book as part of the group order will be between $7 and $8.50, depending on the number of participants. Please submit all book requests by Thursday, November 16 if you would like to be part of our group order. If you would like to order your own book, the one we will be using can be found here. Our first meeting date for this study is Tuesday, December 5th. We hope to see you then!

Habitat For Humanity Update

A great many thanks to all who helped serve a neighbor in our community!

Here are some photos from our Habitat for Humanity build on Oct 21st:

(Use the dots below to scroll through the pictures)

 

A Kingdom of Priests

I am so grateful for our discussion on Tuesday! Trying to understand the “big picture” of God’s story is no small task, is it? We’ve covered a lot of territory and big ideas: creation, kingdom, mission, covenant, sin, obedience, redemption, blessings, curses, law…and those are just (some of) the concepts! We’ve also touched on the attributes of God: his holiness, righteousness, covenant loyalty (hesed love), sovereignty, wisdom, immanence, transcendence, mercy, and grace (which is by no means an exhaustive list). And we’ve looked at the framework provided by God’s covenant promises to particular individuals and to the nation of Israel as his called and chosen people. From beginning to end, God’s word tells the story of Him pursuing a people for himself in love to rescue and redeem them from sin by binding Himself to them in covenant.

Michael Horton says that “A covenant is a relationship of ‘oaths and bonds’ and involves mutual, though not necessarily equal, commitments….Some biblical covenants are unilaterally imposed commands and promises; others are entered into jointly [with the terms of the covenant always specified by the greater party]. Some are conditional and others are unconditional.” (Introducing Covenant Theology, pp. 2-3)

In the garden of Eden, God gave Adam and Eve a beautiful place to enjoy pure and perfect relationship with himself, his creation, and one another. These gifts endowed to them by God as creator, king and father were subject to only one condition: that they not eat from the tree of the knowledge of good and evil, lest they die. (Genesis 2:16-17) We know that our first parents did, in fact, eat of the fruit, and in mercy were cast out of the garden, barring their way to the tree of life and sparing them an eternity of sin and separation from God.

But even in the announcement of curse and consequence for the serpent, Eve and Adam, God provides a first whisper of hope in the promise of offspring. One will come, born of woman, who will bruise the serpent’s head. The craftiness of the serpent is no threat to the wisdom of God. (Gen. 3:15)

Beyond the garden, sin increased to the point that “the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”(Gen. 6:5) In mercy and judgment God sent a flood to destroy the earth and everything in it, judging sin but sparing a remnant for himself in faithfulness to his promise of redemption. When God told Noah to build an ark he also said “I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife and your sons wives with you.” When the waters receded, God again bound himself by oaths and commitments to Noah and his offspring, placing the burden of responsibility upon himself and giving the rainbow as a sign of his promise to never again destroy the entire earth with a flood. Man’s call to vocation as an agent of God’s mission was confirmed in God’s restatement of the original creation mandate given to Adam and Eve: “Be fruitful and multiply, teem on the earth and multiply in it.”

The episode at the Tower of Babel shows us that man’s sin and rebellion continued unabated after the flood. Though man stubbornly refuses to submit to God as Loving Father and Sovereign Lord, God (again and always) deals with sin and keeps the course of His covenant commitments. God will not allow man’s sin to come to its full fruition at Babel for man’s glory, but will call out from among the descendants of Seth and Shem one whom he will bless with a great name for his own purposes and glory in the greater world. God promises Abram offspring, land, and blessing, once again, through covenant, unilaterally in Genesis 12 and 15, and with specific stipulations for his people in Genesis 17.

As we trace the line of people and promises through the patriarchs, we come to the oppression and slavery of the Hebrew people (the nation of Israel) in Egypt. Genesis 15:12-14 shows us that God had their slavery – and their rescue – in view from the very beginning. Exodus 2:24 says that God “remembered his covenant with Abraham, with Isaac, and with Jacob.” When God remembers, unlike you and I, he doesn’t recall something forgotten, but moves to act on the promises he has made. When God’s people call upon him to remember, they are asking him to work on their behalf according to his promises. And this is what we see him do in the book of Exodus.

Our lesson summary makes several important points to bear in mind:

– The exodus of Exodus is the pivotal event of the Old Testament, as it sets a pattern of God’s redemption.

– God’s people were taken out of slavery to be His treasured children. (Ex. 19:5-6) [Note that God promised this rescue according to his covenant relationship in making many “I will” statements to Moses in Ex. 6:1-8, and followed through on this promise despite the fact that the people of Israel did not listen to Moses when he told them of God’s gracious intention.]

– The goal of salvation is relationship and flourishing.

– God calls his children to participate in his mission of redemption by being a kingdom of priests and a holy nation.

– The law of God is for the flourishing of God’s people.

In the Exodus, God rescues and redeems his people Israel according to His promise (covenant) to their forefathers, giving them a fresh start in freedom from slavery and in relationship with him, and calling them to particular obligations as a holy nation because of what he had already done for them. God punished Egypt for enslaving his people, protected his people as he brought them through the wilderness, brought them to himself, and is now preparing to present them with His law. It is wholly appropriate for the God who rescued and redeemed His people to call them to covenant faithfulness and declare the terms of their obligations to Him. As Michael D. Williams reminds us, “…the vocation and obedience to which God calls his people are always responses to his gracious, elective action.” (Far as the Curse Is Found: The Covenant Story of Redemption, p. 135)

The nation of Israel was called, and rightly so, to be God’s treasured possession among all the peoples of the earth, a “kingdom of priests and a holy nation,” (Exodus 19:5-6) that in keeping the Law of God, the people of the nations of the land they were entering would say of Israel “this great nation is a wise and understanding people.” (Deuteronomy 4:6) Under the terms of the Mosaic covenant, God’s law was provided not only for his people’s good and protection, but to guide their conduct in such a way as to point to the Lord their God. Though blessings and consequences (curses) were promised to the nation of Israel through their obedience or disobedience, the Mosaic covenant was not a departure from God’s gracious plan, but a distinct episode within it. We struggle with the “if clause,” of Exodus 19:5, though, don’t we? Because we know what God’s people will do. Or rather, what they will fail to do.

Rick Phillips says this:

“The record of the Bible is one of human failure; we think especially of Israel’s failure to keep the Law. For Abraham to have the offspring God promised, those offspring had to keep the conditions, which they did not. But here is how God himself fulfilled the condition of obedience – by sending his own Son as the true Israel to keep the Law in our place. Jesus fulfilled the covenant condition of obedience for us. He fulfilled the Covenant of Works Adam broke; he fulfilled the Law that Israel transgressed. Now he offers to credit his obedient righteousness to our account, under the covenant of Grace, if only we will believe on him. Faith, now, is the condition of our salvation. And this also is fulfilled by God as the Spirit gives his people the saving gift of faith (Eph. 2:8-9). To fulfill his unconditional promises, God satisfies his own conditions through the work of Jesus Christ and his effectual grace ministered by the Holy Spirit. In this way, God has a people who truly love and serve him while all the glory belongs to him alone.” (“Is God’s Covenant Conditional?” Internet article accessed here.)

God not only establishes the requirements of the covenant, he also fulfills them!! What he requires he provides. Let’s not be too quick to move on from that. If the very thought doesn’t catch your breath, pray that the Holy Spirit would work that reality and its ramifications deep into your heart and mind.

So what should we do with what we’re learning? Is there anything here for us to apply, or is this simply a history lesson until we come to the New Testament? While our understanding and application need to be guided by all the things we discussed at the very beginning of our study (genre, setting, context, original audience, etc.) scripture is still, in its entirety, God’s revelation of himself to us. Learning about our Heavenly Father always presents us with truths to consider and apply to our own hearts, minds, and actions.

One specific thing that came up during our discussion time is our relationship to the law as those under grace

(Romans 6:15). As our study outlines and we talked about in class, God’s law is a reflection of his character and was given for our flourishing. Obedience is clearly important. Yet it is evident from our discussion time that it’s challenging to articulate exactly how that plays out in the life of a believer without stumbling toward one ditch or another. God’s faithfulness to his commitments is never dependent upon us. Yet how we live and respond to our Heavenly Father matters. Michael Horton says, “In the covenantal thinking we find in Scripture, there is no such thing as true knowledge without love and obedience.” (p. 9 Introducing Covenant Theology) Elsewhere he says, “The Law no longer represents God as Judge, but God as Father to the justified.” You and I, as children of God by faith in his son, are justified: made right with God. “The law tells God’s children what will please their heavenly Father. It could be called their family code.” (Nathan W. Bingham, The Threefold Use of the Law)

Let’s remember our adoption, walk in the good of every blessing that is ours by it, and seek to glorify and enjoy our gracious Father by walking in the way he has called and enabled us to go.

If you have an interest in reading the article Overview of the Bible: A Survey of the History of Salvation that I mentioned last week, you can access a PDF here. (With many thanks to Cindy for bringing that link to my attention!)

Awkward Church Moments

It’s a Sunday morning, you are getting coffee after the worship service. You say ‘hi’ to someone, and they ask how things are going. You say, “fine, how are you?”. “Good,” they say. Then you stare at each other, utterly helpless to move the conversation along. Awkward church moments-and they happen all the time.

Recently I was alerted to a new book out (Brent McCracken, Uncomfortable: The Awkward and Essential Challenge of Christian Community),* and I was stunned by the foreword written by Russel Moore. Here is an excerpt:

That sense of awkwardness can hinder us, in many ways, but it can also be a gift. That uncomfortable feeling can remind us that there are times when we don’t know just what to say or do. It can give us a compassion for the occasional awkwardness of those around us. It can remind us that we are part of a humanity that, from our near-earliest history, found ourselves furtively hiding in the bushes from the presence of our God (Gen. 3:8–10).

We often, though, want to protect ourselves from awkwardness. We want to appear to know just what to say, just what to do, just how to act—in ways that can either distinguish us or help us to blend in with whatever herd we’ve chosen. Sometimes that self-protection means deflecting the very reality—presence and relatedness—that can draw us out of ourselves and toward wholeness. The intense moment, the “I love you” or the “I am concerned about you” or the “Here’s what you mean to me” moment, becomes deflected with a joke or a change of subject. Sometimes it is not comfortable to be loved… (12)

In a church, be it big or small, there will always be the temptation to run away. But what Christ has done is pulled us together in this wet-and-wild thing called the Church, which is so dear to Him that He calls it his body. The church is filled with people who are not like me, who don’t always get it right the first time, who don’t always know what to say or don’t always say the right things at the right times–but all who have been bought by Christ and have been sovereignly placed in my life for us to grow together and encourage one another. Even if it does get a little awkward.


*Brett McCracken, Uncomfortable: The Awkward and Essential Challenge of Christian Community (Crossway, 2017; Wheaton IL)

The Heart of Our King

The pace is picking up a little bit now, as we move forward through scripture and look at some key events and themes in its grand narrative. In Lesson 4 we looked at the Heart of Our King. Specifically, we looked at how God’s everlasting love for his children is expressed through covenant, what that means, and the first few instances in which it appears in God’s story.

If God’s response to sin was merely punishment, scripture could end after Genesis 3:19, and 3:15 could be removed, for there would be no good news of one who would come to bruise the serpent’s head, no good news of one who would come to be bruised for your sake, and for mine. Since we know that scripture clearly does not end with Genesis chapter 3, there’s obviously more to the story! And that more is the unfolding, increasingly revealed picture of a God who pursues a people in love to rescue and redeem them from sin to be their God and to dwell among them, restoring (wholly by his own gracious initiative) what was lost and broken by man’s rebellion in the garden.

Our hope is in the unchanging LOVE of God. In Deuteronomy 7:6-8 God told his people Israel that they were his treasured possession, whom he had chosen and loved not due to any might or strength (or merit) of their own, but because he had set his love upon them and was keeping the oath (covenant) he had sworn to their fathers. If you wonder whether there’s biblical warrant for applying these verses to us today, consider Ephesians 1:3-8, which similarly indicates that God chose us in Christ before the foundation of the world to be holy and blameless before him, in LOVE predestining us for adoption as sons (daughters) through Jesus Christ.  Jeremiah 31:3 proclaims the word of the Lord to his people in exile as a result of their rebellion (sound like a theme?): “I have loved you with an everlasting love; therefore I have continued my faithfulness to you.”

God’s LOVE compels him; his COVENANT binds him. That’s what Courtney Doctor emphasized in Day 2 of our study. She says, “Covenant is the way that God goes about accomplishing his purposes – he makes certain promises to his people and then he binds himself to those promises,…knowing that he will be the only one who will be faithful and keep the covenant. Our faithful God enters into a binding relationship with unfaithful people.” (From Garden to Glory: A Bible Study on the Bible’s Story, pp. 75, 76) God’s binding himself to his promises is good news for us, because he cannot lie and his character does not change! (Numbers 23:18, Hebrews 6:13-20) If you’ve read back through Genesis 15 carefully, you have likely noted what Abram was doing while God was “cutting covenant” with him. I hope it encourages you to realize that God’s promise did not depend upon Abram’s commitment to it, but his own! This will be important to keep in view as we continue through our study.

In Days 3-5 of our study, we looked more closely at God’s covenant commitments to both Noah and Abraham. Though God has one mission in redeeming his people and establishing His kingdom, he is accomplishing this mission through many covenants, each of which builds upon the one before it and expands our understanding of who God is. Michael D. Williams says that “Genesis tells the story…of the pervasive spread of sin in the world. When Adam and Eve were expelled from the Garden, they took the fruit of their disobedience with them. After sin broke into the Garden (Gen. 3), it broke out into the whole world (Gen. 4-11).” (Far as the Curse is Found: The Covenant Story of Redemption, p. 84)

The flood of Genesis 6-7 shows both God’s righteous judgment against that sin, and his great mercy and faithfulness to his own promises. Though “the wickedness of man was great in the earth, and…every intention of the thoughts of his heart was only evil continually,…Noah found favor in the eyes of the Lord.” In our discussion time, we talked about the connection between Noah’s blamelessness in Gen. 3:9, and the word favor that we see in v. 8. Noah was not a sinless man, but by God’s grace, he was called righteous, and we see that he was obedient to God’s command to build an ark. Speaking of the story of the worldwide flood, Michael D. Williams says, “Sin and judgment is at best only half the story….The point is rather to communicate God’s resolve to redeem in spite of fallen man, and that sin cannot thwart the promise made in the Garden. It is about grace, that God will protect the seed of the woman and will affect his plan to redeem in spite of sin’s power and allure. Like all of Scripture, the story is about the faithfulness of God.” Genesis 9 records God’s post-flood blessing of Noah and his sons, a blessing that shares many elements of God’s original blessing of our first parents in the garden. How encouraging this is! Despite the pervasiveness of sin and the necessity of judgment, God still blesses and establishes his covenant with man. God is indeed faithful to his promises.

The problem of sin was not solved by the flood, however. The very next episode in the narrative after the flood is the tower of Babel. Genesis 11:4 records these words spoken by the people of the land of Shinar: “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” Williams says, “Thus the trajectory from the Garden to Babel moves from the illicit promise of moral autonomy in the serpent’s lie to a full-blown culture of godlessness in which every human energy is employed in the ‘ultimate act of rebellion – the total denial of God in the absolute assumption of self-sufficiency. This is sin in totality, with finality.'” (Far as the Curse is Found, p. 85, quoting B. Davie Napier, From Faith to Faith, p. 56.)

God’s grace, man’s sin, God’s grace, man’s sin. It’s a recurring pattern, isn’t it? Williams says “At the heart of the pattern of sin and grace lies the fact that God remains ever faithful to his covenant promises even though man proves himself faithless to the covenant.” (Far as the Curse is Found, p. 89)

In Genesis 12, and then again in Genesis 15, we see God calling and covenanting with Abram (later renamed Abraham). Williams points out that God promises to Abraham what He opposed at Babel. “Abraham’s greatness will be conferred by divine grace, not wrested from the world as the Babelites attempted to do. Blessing will come only from the Word of God.” (Far as the Curse is Found, p. 110) Abram is promised offspring in Genesis 13 and 15, another important term to trace through scripture, as we first saw it in God’s promise of Genesis 3:15. As often occurs in scripture, there are both immediate and future realizations of God’s promises. Abraham will be the father of many nations, as promised, and all the families of the earth will be blessed through him. But this will involve more and extend further than Abraham will ever realize in his earthly life.

Referring back to Genesis 3:15, our study book points out that “the first promise given is that there will be a descendant of Adam – a man, a human being – who will crush the head of the enemy.” This one who was promised, who would be the fulfillment of all the covenants, would be fully man, but not ONLY man. He would also be fully God. God is the one who both initiates and fulfills his covenants.

So what should we do with what we are learning? It is right and good to rest and trust in the truth that God is faithful to his promises as a covenant maker and covenant keeper as he works to rescue and redeem from sin a people for himself. But we should also note that when God covenants, he also calls and commands. God calls us to vocation in and obedience to Him.

So will we believe God, as Noah did, and Abraham? Will we follow where he leads us through His word, even if it doesn’t seem to make sense or appear to be the wisest course of action in man’s eyes?

Will we pursue a walk of blamelessness – making every effort to trust and obey, and to repent when God graciously shows us our sin?

Will we praise God for his faithfulness not only to His covenant promises, but also to us as his people? Will we seek to reflect and represent him well as his image bearers, testifying of His mercy?

Eden, the flood, Babel – each of these shows us that sin is not without consequence. Is there any unfaithfulness in us that grieves us today? Are there seeds of self-sufficiency or self-made glory that we might need to see and repent? Our Heavenly Father/King is gracious and merciful. He called and covenanted with his children in the garden before their rebellion, and has done so ever since. He still blesses us in order to make us a blessing, allowing us to participate in His work in His world. I am praying for each of us that we will respond to God’s gracious initiative with love, obedience, and faith, trusting Him to work out his promises in us as He has been faithful to keep and work them out in His world.

 

But Then an Evil Serpent…

“If I find in myself desires which nothing in this world can satisfy, the only logical explanation is that I was made for another world.” C. S. Lewis

I have always appreciated this quote. I think Lewis does an effective job of concisely communicating the sense of longing that causes us to chase after satisfaction and fulfillment, and the futility of the pursuit. But as I consider the quote in light of our study of Genesis 1 and 2, I realize that he was probably off target on the last bit of it. If we understand Genesis 1-3 correctly, we recognize that we don’t long for another world, but for the world that we presently inhabit before it was wrecked and ruined by sin.

Genesis 1-2 explains the origins of our longing: we were created to inhabit God’s very good creation of perfect harmony, purity, and peace not only as subjects of the High King of Heaven but also as the children of a good and loving Father. In that perfect world for which we were created, there was NO SHAME (Gen. 2:25), and no grief, because there was NO GUILT.

Genesis 3 introduces us to the origins of our grief and sense of loss: SIN. What is sin? The Westminster Shorter Catechism defines sin as “any want of conformity unto, or transgression of, the law of God.” I appreciate how Michael D. Williams’ words help us to understand the nature of sin. In Far as the Curse is Found: The Covenant Story of Redemption, he says,

“The law is the personal God’s declared will for his creatures. To violate it is to rebel against God himself. Consequently, Scripture often describes sin in relational terms. Sin is man’s betrayal, desertion, faithlessness, breach of covenant relationship, and treachery, directed against a personal God. (p.66) In essence, sin is man’s flight from God.” (p. 65)

Sin is not impersonal. It is relational.

Set against the perfect goodness of God’s design, and the opportunity man was given to live in eternally harmonious relationship with Him and one another, we see clearly that sin doesn’t make sense. It is irrational, absurd. As we talked about in our lesson, sin is an intruder.

Throughout the first two chapters of Genesis, Adam and Eve had known ONLY goodness from God: they enjoyed God’s perfect and generous provision, had a good work to do, a beautiful garden to tend and keep, and relationship with God and one another marked by intimacy and uninhibited openness. God’s words to Adam in Genesis 2:16-17 give both abundant provision and a single, solitary prohibition: “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” (emphasis added)

The remainder of Genesis 2 describes God’s creation of woman, and his bringing her to the man, culminating with the words “and the man and his wife were both naked and were not ashamed.”  While the last verse of Chapter 2 describes the pinnacle of human purity and peace, Chapter 3 introduces us to a new character and opens with an entirely different tone.

Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?”

No. That’s not what God actually said at all. But the serpent’s words planted seeds of doubt and distrust in Eve’s mind. God had given Adam and Eve every tree of the garden but one. God had been abundantly lavish in his provision, and if we read Genesis 2:17, we see that what he had withheld was a knowledge of evil. A good and loving parent withholds that which would harm the child!

But here we see the insanity of sin play out in Eve’s actions. She has every reason to trust God, and no reason to doubt him. None, that is, but the serpent’s word. It is interesting to note that in her reply to the serpent, Eve adds a prohibition not recorded in God’s words from Gen. 2:17.

And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’” (Genesis 3:2-3)

Eve’s reply introduces the possibility that the serpent’s suggestion has influenced her perception of God. Having used his cunning to hint at a malignancy in God’s character, he now openly challenges and contradicts God’s word.

“You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:4b-5)

Here the serpent holds out the shining fruit of Eve’s desire – and of ours as well. Rather than living under the perfect protection of God as king, and the perfect provision of God as father, Eve is enticed by the serpent’s suggestion that she can be autonomous, independent, like God. Why live under ANY prohibition, why submit to even a good and loving king/father if we can enjoy the freedom of self rule?

We know from Genesis 3:6 -7 that Eve took a closer look at the tree of the knowledge of good and evil. When she did so, she “saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desired to make one wise, [so] she took of its fruit and ate, and she also gave some to her husband, who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.”

Sin brought shame. And shame drove Adam and Eve to hide, and to blame. Sin devastated all that was good and pure and right in Eden. The gravity and burden of loss in Genesis 3 is crushing. But God does not allow his children to hide in their shame and sin without pursuing them. As the scene unfolds, we are introduced to another aspect of who God is: righteous judge. God calls to the man and his wife, and pronounces a sentence upon each of the guilty parties (including the serpent!). Sin is never without consequence, and it is responsible for all of the brokenness of humanity and creation that we see around us today. God didn’t only deliver a sentence in Genesis 3, though. He said one would come who would bruise the head of the serpent, whispering the first hint of the gospel even amidst the devastation in the garden. And he made Adam and Eve garments of skins and clothed them. He covered their nakedness, and their shame, and sent them from the garden to keep them from partaking of the tree of life, and thus prevent them from living in a state of sin forever.

“The gospel is the story of God covering his naked enemies [rebels], bringing them to the wedding feast, and then marrying them rather than crushing them.” Ed Welch

In summary, consider our “take aways” from last week’s study:

– Our enemy always tempts us to doubt God’s word and God’s goodness

– There is no rational answer for sin; it is absurd and makes no sense in light of God’s goodness.

– Sin leads to shame and hiding, but God call us out and covers us.

– Curse is not God’s ultimate answer to sin; redemption is.

– It is the mercy of God not to leave us in the state of sin forever.

I am praying for each of us this week, that the Lord will shape our understanding of sin and help us, who are in Christ, to enjoy the grace of walking in joyful obedience to our Father. Psalm 19: 7-14

6th Annual Mission Conference Schedule

Mission Conference Weekend Schedule

Our speaker this year is Pastor Hunter Dockery of Serge Missions (formerly known as World Harvest). Here is his bio.

Saturday, November 11th
5:00pm – 8:00pm: Main Program: Welcome, Dinner and Missionary Updates/Presentations (Sanctuary)

Sunday, November 12th
9:30am – 10:45pm: Worship (Sanctuary)
11:15am – 12:00pm: Congregation/Missionary Prayer Groups (Sanctuary)
12:00pm – 1:00pm: Quarterly Luncheon (Fellowship Building)

6th Annual Mission Conference Speaker

I am pleased to announce that for our 6th Annual Harbor Missions Conference our guest speaker will be Pastor Hunter Dockery!

Hunter and Julie Dockery have 12 years of church planting work spread all over Ireland (with Jack Miller’s team), into Eastern Europe, and Russia during their time on the field with Serge (formerly World Harvest Missions). Hunter served as a Serge board member for six years after returning to the U.S. to pastor Redeemer Presbyterian Church in Winston Salem, N.C, where Michael and Lindsay Colvard attended while they were at Wake Forest University. They returned to work full-time with Serge in October of 2015.

Hunter works with the executive director of Serge, Bob Osborne, to develop ministry partnerships. He’s passionate about helping people get a glimpse into the mission’s work and see how to invest leadership skills, wisdom, and financial resources into this ministry. Because of Serge’s recent growth, Hunter believes ministry partners are needed now more than ever.