This Sunday we jump back into Genesis 17 to consider seven crucial implications concerning the relationship between circumcision with regeneration and baptism in the New Covenant. 1) Circumcision Anticipated Regeneration, 2) the New Covenant consists of only the regenerate, 3) New Covenant members are identified by baptism, 4) Baptism is only for those with credible professions, 5) if you profess, be baptized, 6) If you’re baptized, join a local church, and 7) if you’re baptized, share in the covenant meal.

In Genesis 17, as a formal way to mark off God’s covenant people from the world, God gives Abraham the covenant sign of circumcision. Circumcision positively symbolizes the removal of sin and consecration to God and negatively a threat of judgement and disinheritance. In the New Covenant God also has marked off the church from the world as his new covenant people. It is our responsiblity to help one another be who God has called us to be. In this sermon we walk through this narrative in four parts: 1) God’s covenant-promises (1-8), 2) God’s covenant-stipulation (9-14), 3) God’s covenant-son (15-21), 4) Abraham’s covenant-obedience (23-27).

It is possible to want something good so badly that you are willing to sin against God and others to get it or keep it. This is exactly what we find Sarah and Abraham in Genesis 16. God made wonderful promises to Abraham and Sarah and yet they hijack God’s promises by attempting to secure them through a sinful arrangement with Hagar. The main idea here is that no matter how much of a mess we make in our sin, God remains merciful. This story can be broken up into two parts: 1) the mess of sin and 2) the mercy of God.

Today we jumped back into our Genesis series. In Genesis 15, God formalizes his covenant through a covenant ceremony, specifically through covenant sanctions. God’s covenant with Abraham doesn’t come together all at once but rather over the course of several chapters. Genesis 12: the initiation of the covenant through promises, Genesis 15: the formalization of the covenant through ceremony, Genesis 17: the signification of the covenant through circumcision. Genesis 15 can be broken down into two major guarantees: 1) God guarantees the promised seed (1-6) and 2) God guarantees the promised land (7-21).

As we continue our Genesis series, we come to Genesis 13. In this text we find the exemplary faith of Abraham. Abraham’s faith is in no way perfect, it’s weak and unimpressive, but it’s real and grounded in the promises of God. Abraham’s faith is worth imitating. In this text we find that Abraham’s faith is expressed in three ways: 1) repentance, 2) selflessness, and 3) worship. And Abraham’s faith is also contrasted with Lot’s compromise.

As we begin the new year, we return to our Genesis series. There is no more important resolve to make in 2025 than to commit to growing more and more in the love of God. In Genesis 12 we find the covenantal-love of God demonstrated towards Abraham in three specific ways: 1) the Call of Abraham, 2) the Faith of Abraham, and 3) the Folly Abraham.

In Genesis 11.10-32 we consider the mo’oku’auhau (genealogy) of Shem. Here we find three reasons we should celebrate this advent season with renewed hope, gratitude, and joy: 1) the Line of Promise (10-26), 2) the Idolatry of Abraham (27-29), and 3) the Barrenness of Sarah (30-32).

E KALA MAI: we continue to have recording issues and last week’s sermon on Genesis 9 was not recorded. Today we covered Genesis 10-11.9. Throughout history there have always been powerful and influential kingdoms and empires but just as nations rise, nations will also fall. The one constant eternal unchanging supreme ruler is God. God is Lord over the nations. There are two main ideas that help us to see this in our text: 1) The Table of Nations (Genesis 10) and 2) The Tower of Babel (Genesis 11.1-19).

E kala mai our sermon (Pt.1) from last week on Genesis 6.9 - Genesis 8 wasn’t recorded. Last week, we looked at 8 scenes that made up the flood narrative. Today we went back to Genesis 6-8 to consider how the flood points us forward to greater things to come. Through Genesis 6-8 we learn that the flood helps us to anticipate: 1) a New Covenant, 2) a New Creation, 3) A New Adam, 4) A New Humanity, and 5) a New Baptism.

E kala mai, last week’s sermon on Genesis 5 was not recorded. Today in Genesis 6.1-8, we see that great wickedness was spreading across the earth. And in the midst of this great wickedness, we find the grace of God coming to sinners. Anytime we see mercy in judgment, we should be floored and astounded. There are two big themes we find here: 1) the corruption of the earth (1-5) and 2) the response of God (6-8).

E kala mai, last week’s sermon on Genesis 3.14-24 was not recorded. This week, in Genesis 4, we find three reasons why we need to be killing sin. The first reason is because sin’s desire is for you, the second reason is because sin will take dominion over your life, and the third reason you need to kill sin is because Christ (as the promised offspring of the woman) has already triumphed over sin through his death and resurrection.

In Genesis 3.1-13, the time of testing had come for Adam. Should he succeed in obeying the covenant by refraining from eating from the forbidden tree, Adam and all his prosperity would enjoy the blessings of life with God forever. But should he fail and break the covenant by eating from the forbidden tree, Adam and his descendants would be shut out from the life of God and experience the curse of death. There are two main scenes that play out in this narrative: 1) the temptation of Adam (1-6) and 2) the fall of Adam (7-13).

In Genesis 2.18-25, we find the creation of the first marriage. Marriage is the union of one man and one woman in a lifetime covenant. In the garden we find the goodness, beauty, and truthfulness of God’s design for marriage. And Marriage must be upheld in honor by all people, but especially, the church. There are three foundational truths that we consider to help us with that: 1) The Necessity of Marriage, 2) The Celebration of Marriage, and 3) The Union of Marriage.

In Genesis 2.4-17, we find the extravagant generosity of God toward Adam in his original state prior to the fall. There are three really important ideas that we unpack in this text: 1) Eden’s garden-sanctuary, 2) Eden’s prophet, priest, and king, and 3) Eden’s promises and threats.

In Genesis 2.1-3, God rests from his work of creation and by doing so, he sets an example and pattern for all people to follow. Here we learn that we must sanctify the sabbath, devoting a special day in our weeks for worship and to rest. If we’re going to do that, there are four important themes we need to understand concerning God’s rest: 1) The completion of the cosmic temple, 2) the coronation of the cosmic king, 3) the consecration of the sabbath day, and 4) the consummation of the sabbath rest.

We continue to meditate on Genesis 1.26-28. Last Sunday we considered what it meant to bear God’s image. Today we considered seven societal implications of being made in God’s image: 1) Man is creaturely, 2) Human-life is sacred, 3) Gender is a gift, 4) Family is foundational, 5) Sin is dehumanizing, 6) Sin is cosmic treason, and 7) the Church is essential.

In Genesis 1.26-28, we learn the that creator whom we image is trinitarian. In other words, He is the one true and living God who exists in a plurality of persons. We also consider three foundational truths about being created in God’s image: 1) we were created to uniquely represent God, 2) we were created uniquely relate to God, and 3) we were created to uniquely receive God’s law.

This is our second sermon in Genesis. Here we cover all of chapter one and the main goal is not jsut to better understand the work of creation but to increase of our worship of the God of creation. There three big ideas highlighted in this sermon: 1) The theories of creation, 2) the days of creation, and 3) the God of creation.

Genesis 1 gives us the definitive, inspired, inerrant, authoritative word from God on creation and the origin of the cosmos. In this sermon, we considered four introductory points to the book of Genesis, including 7 important interpretative lenses that we must use to be faithful interpreters of Genesis: 1) we interpret Genesis historically, 2) we interpret Genesis canonically, 3) we interpret Genesis theo-centrically, 4) we interpret Genesis redemptively, 5) we interpret Genesis typologically, 6) we interpret Genesis covenantally, and 7) we interpret Genesis worshipfully.

As we take a break from our 1 Timothy series, Pastor Chris Komatsu (Lanai Baptist Church) preaches from Genesis 5. In Genesis 5, pastor Chris helps us to see that Moses wrote this genealogy with great intentionality. Within the lineage of Seth, we find four patterns of similarities and 3 irregularities. All of them in their own ways are intended to point us to Christ, the promised Savior of the world.