This message was given at Grace Community Church in Minden, Nevada. At the end, we will give information about how to contact us to receive a copy of this or other messages. Well, let's turn to Genesis chapter 2, and we'll begin reading in verse 8. This is God's holy and inspired word. The Lord God planted a garden toward the east in Eden, and there he placed the man whom he had formed. Out of the ground, the Lord God caused to grow every tree that's pleasing to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. Now a river flowed out of Eden to water the garden and from there it divided and became four rivers. The name of the first is Pishon. It flows around the whole land of Havilah where there's gold. The gold of that land is good. The Bedellium and the Onyx Stone are there. The name of the second river is Gihon. It flows around the whole land of Cush. And the name of the third river is Tigris. It flows east of Assyria. And the fourth is the Euphrates. Then the Lord God took the man and put him into the Garden of Eden to cultivate it and keep it. The Lord God commanded the man saying, from any tree of the garden you may freely eat, but from the tree of the knowledge of good and evil, you shall not eat, for in the day that you eat from it, you will surely die. This is the word of the Lord. Three rules of Bible interpretation, very simple. You've heard this probably close to 1,000 times. First rule is what? Second rule is what? Context. Third rule is what? Context. All right. Okay, good. We're off to a good start. So, in other words, we can say it this way, context is king, right? So we come to this passage. And we ask ourselves, what is the proper context for man in the garden? And I would answer that, first of all, the proper context is Genesis chapters 1 through 3, of course. That is the closest proximity, that provides the immediate context. But I would also say that the context is the rest of the book of Genesis. I would also throw in that the context is also Exodus and Leviticus and Numbers and Deuteronomy. And I should probably throw in that the context is also the rest of the law and the prophets. I should also tell you that the context includes the New Testament. And in fact, in particular, Revelation chapters 21 and 22. In fact, I would argue that the context of Genesis 1 through 3 is from Genesis 1 all the way through Revelation 22. And in fact, I would say that Revelation 21 and 22 has remarkable insight for us on what's happening in the garden. Why? Well, because as I've said, the last things are as the first. So, this is the way that God does history. This is the way that God does prophecy. This is the way that God does prophecy, and it is the way that he does history. And so here we have man in the garden and this passage that we started on last week is an absolute goldmine of biblical truth. so we've noted this repeatedly Genesis 1 through 3 is foundational for the rest of the Bible but we've also noted as I just did a second ago the last things are as the first and so as we look at the Garden of Eden and man in the garden there is embedded in those early chapters rich truth that needs to be looked at in light of the rest of the Bible so You can tell why this is gonna be a long sermon. Genesis to Revelation, that's our text, all right? So, last week we saw these points. God planted a garden. We also saw the garden had two trees, the garden had one river, the garden had one rule. And so that one rule, which is absolutely critical for us, is understood like this. God gives man, God gives Adam a calling, and then God commands Adam both positively and negatively. You have to understand that the positive part of the command is Eating, you must surely eat of all of the trees of the garden. There is this wonderful sense of a very positive command. Adam, I am giving you the command to absolutely enjoy what I've provided for you. That's the way the command goes. Remember, God not only commands us by prohibiting things, God also commands us to be happy in Him. But there was a negative part. So God says, Adam, there's this vast array, this magnificent display of all kinds of trees that are actually pleasing to the sight, aesthetically pleasing, Adam, and actually then good for the food as satisfying to the palate. And so Adam eat, but Adam. you shall not eat from one tree. Just one. Now you have to admit this is incredibly generous. You know, we are such messed up people that we look at the prohibition of the one and we go, God is so stingy. And we just forget that he has just said, hey, look at everything else I said is okay for you, right? And so it's the narrow-minded, little, shrunken, you know, Grinch kind of heart that goes, ah, God is so mean and stingy. But I will tell you, this is exactly what Satan will play off of in the next chapter. And so what was the consequence? Don't eat from the tree of the knowledge of good and evil. Absolutely awful consequences. Why? Why? Because Adam, in the day that you eat it, dying, you will surely die. So that tree, the tree of the knowledge of good and evil, stood as the probation tree, okay? And the question would be, as that tree stood there in the midst of the garden, the question would be this, would Adam actually rely on and depend upon Yahweh, Elohim, His covenant God, for wisdom, which is represented in the tree of the knowledge of good and evil, or would Adam actually disobey, exert his own human autonomy, his own human independence, and eat the tree for himself? That's what's at stake. And so, what we're gonna do today and maybe later today, maybe next week, we're gonna look at the theological implications of man in the Garden of Eden. Last week we went through the text itself. Today what we're going to do is we're going to draw out the implications of man in the garden. And the reason we have to do this is because last week we went along the surface, 8 through 17. Now we're going to start drilling down. If I said this is a gold mine, what do you have to do? The gold is not just sitting there on the surface, you gotta dig down, you gotta drill down to get it. And so, we're gonna look at the garden as a temple, we're gonna look at the, ready, the eschatological function, the future, in time, function of Eden. Then we're going to look, I said last week, triology, and then of course I had a number of you said it's dendrology. And so we're gonna look at the dendrological implications of the tree of life. I prefer treology. Then we're gonna look at Adam and his covenant relationship to God in the garden, perhaps this is Adam's probation, and then we'll take a look at the first Adam compared to the last Adam. All those things, by the way, are right embedded right here. And so today, today's gonna be a little bit more like a theology class than a sermon, but as you well know, I believe theology needs to be preached. And so I hope you hang with me. So number one, the garden as a temple. Many people, many Old Testament scholars have pointed out that actually creation itself parallels the building of the tabernacle. And in fact, the parallels are are striking. Let me just give you just three simple structural parallels. John Salehammer points these out. He says, first of all, there's the parallel structure of the two accounts between Genesis 1 and 2 and Exodus 25 to 30. For instance, in the act of creation, it says seven times, and God said, In fact, we said that was important, right? Seven times, and God said. When you get over to the building of the tabernacle, guess what? Seven times it says, and God said. And so there are seven distinct acts of speech in both accounts. Also, at the close of the creation, Genesis 2, 1 to 3, what does God do? God rests, sanctifies the Sabbath, blesses it. At the completion of the tabernacle, what does God do? He reminds His people of the Sabbath command and the importance for them to rest. After the creation, of course, there is the fall of Adam. After the completion of the tabernacle, there is the fall of Israel with the golden calf. Now, there's a lot more in terms of creation and the tabernacle and all that, but what I think is even more striking are the parallels between the Garden of Eden and the tabernacle and then later the temple itself. And in fact, one Old Testament scholar has said, by depicting the Garden of Eden in conjunction with the tabernacle, Moses apparently wants to show the purpose of the tabernacle as a return to Eden. And so you can read, and I would recommend reading these, Greg Beal, Bruce Waltke, Gordon Windham, Meredith Klein, Tom Schreiner, John Walt, Desmond Alexander, Wellam and Gentry have all pointed out these incredible parallels between Eden and the temple. In other words, Eden is absolutely filled with tabernacle slash temple type qualities or characters. And so Greg Beal says, such a study will reveal hints that the Garden of Eden was the first archetypal temple in which the first man worshiped God. Okay, so I'm just gonna give these to you. In brief order, these aren't all of them, but these are the ones that I find really most interesting. So this is Eden as in parallel to the tabernacle and then later the temple. First of all, the garden itself is a unique place of God's presence. So God is uniquely present in the garden. Well, we get to the tabernacle, and then later the temple, and what we find is that God is uniquely present in the tabernacle and in the temple. So, we understand that God is not contained in a human building made by hands, right? In fact, even when Solomon dedicates the temple in 1 Kings 8, he actually says, we know that the heavens of the heavens can't contain you, much less this temple that we've built. But the tabernacle and later the temple actually stand for that special place of God's divine presence with his people. And so we read, for instance, in Leviticus 26, 11 and 12, God says, moreover, I will make my dwelling among you and my soul will not reject you. Now listen to this, I will walk among you and be your God and you shall be my people. Where else did God walk with his people? right there in the garden, Genesis chapter three and verse seven. And so the garden and the temple are unique places of God's presence. Secondly, the garden is the place of the first priest. So last week I pointed out that in Genesis 2.15, the words that we have cultivate and keep, we think almost strictly in terms of, well, God called Adam to be a gardener. But what we have to understand is that when these two words are used together like this, which happens 10 more times in the Old Testament, the words that we have cultivate and keep, they are actually translated to serve and to guard, and they describe priestly functions. In other words, the 10 other times that these words come together, it is describing what the priests are to do in the tabernacle and later the temple. And so Greg Beal says this, he says, the manual labor of gardening itself would be priestly activity since it would be maintaining the upkeep and the order of the sanctuary. Desmond Alexander, the man is appointed first and foremost as a guardian of sacred space. He was not created simply as a gardener. So think of it this way, he was a gardener, but his gardening was priestly activity he was to be serving God in the garden as a priest the idea of serving is the idea of worshiping and he was to be guarding just like the priest were to guard the utensils and the furniture of the tabernacle and to make sure that the wrong people did not enter so Adam was given guard over the garden so by the way when Mary goes to the garden on the first day of the week and she mistakes Jesus as the gardener, perhaps she wasn't that far off from the truth because Jesus Christ would be the last Adam who will do exactly what the first Adam could not do. Number three, the tree of life is possibly symbolized by the lampstand or the menorah in the tabernacle. In fact, a number of Jewish sources make this connection, and the description seems, so you walk into the tabernacle, and what's the first thing you see? It's the menorah, which actually looks like a tree. Number four, there is abundant garden imagery in Israel's temple. So when you read the way that the tabernacle and then especially the later the temple under Solomon look is absolutely filled with botanical imagery and features which actually made it look like a garden. Why make it look like a garden? Because the temple was in a sense a restoration of Eden. Number five, The garden is a source of water, and Eden was a place of precious stones. And so, as we noted last week, both in Ezekiel and in Revelation, you have this, the idea of the temple or the city temple, and it has rivers flowing out, and the river, of course, is the river of living water. Eden, outside of the gardens, characterized also by what? By gold, by precious stones, which, of course, are used in the tabernacle and later the temple. The temple is absolutely filled with gold and precious stones. So last, number six, Eden and later the tabernacle and the temple are entered from the east and then they're both guarded by a cherry beam. Think about that. Once Adam fails to guard the garden, what does God do? Puts cherry beam to guard the garden. When God builds the tabernacle, who is it that is guarding the Ark of the Covenant? Symbolizing the cherubim who are hovering over, as it were, the Ark of the Covenant. So Gordon Wynnum makes this comment. He says, indeed, there are many other features of the garden that suggest it is seen as an archetypal sanctuary prefiguring the later tabernacle and the temples, all right? If this is true, and I think that it probably is, what you have is not Adam and Eve as the first agrarian couple. What you have is Adam and Eve as king and queen, vice regents under God, serving as priests in God's garden temple. Now, why is that important? Well, it's important because The garden doesn't just stay in those first few chapters of Genesis. In fact, the garden actually ends up having a huge, we call it a canonical life. So in other words, the garden is not just something that gets lost and then is never again seen. And so it's no mistake that the garden parallels the tabernacle and later the temples. And so I noted that the garden temples, the place where God and man commune together, right? So the garden of God, says Vos, is not in the first instance an abode for man as such, but specifically a place of reception for man into fellowship with God in God's own dwelling place. In fact, there's no mistake that in Ezekiel 28, Eden is called the Garden of God. So, here's Adam and Eve. They're put in this garden, but of course, because of Adam's sin, which we'll see in a few weeks, his wife, he and his wife are exiled from the land. That, by the way, is exactly what happens. Adam and Eve are expelled from the garden, but what we need to understand is that they are exiled from the garden. They are exiled from the land. That punishment of the curse resulting in exile also ends up trickling its way through the rest of redemptive history. So we go from Adam being in the garden of God, the temple of God, communing with God to his disobedience and then being exiled, which means not only is he separated from God, alienated from God, he's driven out of the garden. He's exiled from the garden. So fast forward now to Israel. In a sense, Israel itself is God's son in a very analogous way in the way that Adam was God's son, and Israel is promised what? Land, thank you, whoever said that. They're promised land. And in fact, the land that they're promised is land that is characterized how? Dry, arid, and no one wants to live there? No, a land flowing with milk and honey. By the way, one of the great prophetic promises that the Israelites held on to is that there was coming a day in which they would be settled in the land, would have rest on all sides, and every man would have his own fig tree and his own vineyard and would sit in resting in the Lord. That's the great anticipation, right? And so here are the Israelites, and what do they do? Are they better than Adam? No, in fact, in some ways you could probably argue that they were a little worse than Adam, but what we have is, we have this land that was promised, is promised first to Abraham and to his seed, this is now the hope of his progeny, who now are the 12 tribes of Israel, they're gonna go in, they're going to conquer the land, they're gonna settle the land, even that doesn't go overly smooth, does it? I mean, it's a little rough going, read the book of Judges. But, When they're in the land, God himself actually does raise up a king after his own heart. And then he gives that king a son. And what we see is Israel settled in the land, and then under David, but most importantly, under Solomon, the land is blessed by the presence of the temple. In a sense, under Solomon and the building of that temple, there is this wonderful idea of the promise has come to us, rest has come to us, and in fact Solomon even talks about the temple in these kinds of terms that no good word from your mouth fell to the ground. You fulfilled all things that you've promised to us. And there stood the temple, sanctifying the sacred space of Jerusalem, the city of God. But because of Israel's disobedience, You know, what you start to feel like is these are just like bad reruns of the Brady Bunch or something because the same things keep happening over and over and over again. And so because of Israel's disobedience, what happens? Well, the temple is destroyed and they are exiled. And so, just like their father Adam was exiled from the garden, so the Israelites are exiled from the land. And so, the paradise, the paradise which their hearts longed for, was never really fulfilled. fully regained but to some degree there was this golden age under David and Solomon and yet and yet Eden was just a little beyond their grasp but it was almost as if under David and Solomon they could see it but now because of their covenant disobedience Eden which had been almost been regained is now lost all over again and in all of this I would remind you that there was a sense of higher expectation. The patriarchs did not look at the land of Canaan as the ultimate fulfillment. There was something in their hearts that actually compelled them to see beyond merely the boundaries of Canaan. And in fact, the writer to the Hebrews says of Abraham, by faith he lived as an alien in the land of promise, as in a foreign land dwelling in tents with Isaac and Jacob, fellow heirs of the same promise for he was looking for the city which has foundations whose architect and builder is God later in the same chapter all these that's the patriarchs died in faith without receiving the promises but having seen them and having welcomed them from afar, and having confessed that they were strangers and exiles on the earth. For those who say such things make it clear that they're seeking a country of their own, and listen to this, and if they had indeed been thinking of that country from which they went out, they would have had opportunity to return, but as it is, they desire a better country, a heavenly one, therefore God is not ashamed to be called their God. for he has prepared a city for them." So here are these Israelites, faithful Israelites. that are longing for the promise, they're longing for rest, they're longing for that great covenant promise to come to ultimate fulfillment, that God would dwell among them. Now, of course, they're gonna think, they're gonna think in terms of temple, right? When they hear the covenant promise, God's gonna dwell among us and be our God, they're thinking temple, temple, temple. And so here they are, now exiles in Babylon, and God begins to do what? God begins to bring them back. Promise of restoration. not just restoration to the land from which they had been exiled, but also restoration of a new temple. Oh, do you know that when they went back, and by the way, you can see under Zerubbabel, There was this profound sense of rejuvenation as they returned back to that land of promise, thinking that now, now what God has foretold through Isaiah and through Jeremiah, and what God has foretold through Ezekiel, and what God has foretold through Haggai and Zachariah, God himself is gonna fulfill it, God's gonna do it, and we're gonna inhabit the land, and we're gonna dwell there and that'll be our inheritance. And so there they go under Zerubbabel and then also with Ezra and Nehemiah and they rebuild the walls and they rebuild the temple and finally at last there is this grand sense of incredible disappointment. And that second temple is built, Zerubbabel's temple. There's a cacophony of noise when it's finished. There's shouts of joy and exhilaration from those who did not remember the first temple. And then there were cries and sobs of disappointment. from those who remembered the glory of the first temple. In other words, some of the old timers, some of the gray heads stood there and while all the Gen Xers and millennials were shouting and screaming with excitement, the baby boomers stood there and shook their head. They thought, you know what? They call this a temple? Yeah, I remember Solomon's temple. It was so much more glorious than this. What's God doing? Just when you think that God's about to act in such a way as to restore Eden and give them the restoration of the land and the restoration of the temple and the restoration of the covenant promise, all of a sudden you end up having this sense in which it's just beyond their grasp, it's never recovered. But God knows exactly what He's doing. He knows exactly what He's doing. Have you ever... Probably not, but I have. Have you ever disappointed your children on purpose? In order to give them something better than what they've wanted. That's what God does. That's what God does. And he doesn't do it by building this gargantuan temple He does it by sending his son. Oh, we want a temple. Oh, Adam blew it. Our forefathers blew it. Oh, how we want the presence of God in our midst through a temple. And God says, okay, in the fullness of time, I'll tell you what I'm going to do. I'm going to send you the last Adam. What the first Adam lost, the last Adam is going to regain. And in fact, the first Adam disobeyed and cast all of his posterity into a state of sin and misery. The last Adam will come and he will obey. And so we have the last Adam and God says, okay, in the fullness of time, I'm going to send forth the true Israel of God. Oh, that first Israel disobeyed, that first Israel was rebellious, but God sent forth the true vine Jesus Christ his son who obeyed but God does more than that he doesn't just send forth the last Adam and and the true Israel what he does is he sends forth the tabernacle Now, the first tabernacle was fairly impressive, lots of really cool stuff, and it was very beautiful. It was portable, it was impermanent, but it was a pretty great place because that's where God met with his people. And then we read this in John's opening words in his prologue, chapter one, verse 14. and the word became flesh and tabernacled among us and we beheld his glory. Glory is of the only begotten, full of grace and truth. There was one who came who was better than the tabernacle. He is the incarnation of the tabernacle. What happens when Moses dedicates the tabernacle? The Shekinah glory comes, fills the tabernacle, drives Moses out. This is so overwhelming. And there's a sense this is where God dwells. Jesus Christ enters into the world and in the tabernacle of his own flesh says, here I am, God in flesh. God in flesh, hail the incarnate deity. But he's not just the tabernacle full of grace and truth, he's also the true temple. Jesus would say later in John chapter two in verse 19, you destroy this temple, I'll raise it again in three days. And of course the Pharisees were all incensed. We've been working on this thing for 46 years. We've been working on this thing longer than David Wetmore's been working on his house. You're gonna destroy it in three days? Give me a break. And then John tells us little parentheses, but the temple of which he spoke, was his body. Why could Jesus be the temple of God? The temple is the dwelling place of God. Jesus Christ is the incarnate dwelling place of the living God. So Jesus Christ comes into this world, not only as the last Adam, not only as the true Israel, he comes into this world as the true tabernacle, he comes into this world as the true temple, and it is in Jesus Christ that Eden is regained. How does he do it? Well, he does it, first of all, by redeeming his people from the curse. What Adam did, he cast all of his posterity into a state of sin and misery. What the last Adam does is he comes and obeys vicariously on our behalf, fulfills the law on our behalf, pays the penalty of a broken law on our behalf, and it is through his blood and through his righteousness that we are redeemed from the curse which Adam sunk us into. He restores, He restores true fellowship with God. That which was disrupted in the garden, Jesus Christ on Calvary's tree restores for us. And he says, I have a project. I've done what I need to do to secure your eternal redemption, but I have bigger project than just that. Believe it or not, I have a bigger project than just the forgiveness of your sins. God has always promised I'll be your God, you'll be my people, and I will dwell in the midst of you. And so Jesus says, you know what my project is? After I've cleansed you from your sins and clothed you in my righteousness, here is what I'm going to do. I'm gonna go back to heaven and I'm gonna send forth my Holy Spirit so that I turn my people into a true spiritual house, a living temple made out of living stones. So, Getting all excited about things heating up in the Middle East. If I was a betting man, I'd bet $100 Zondervan will in fact reissue John Walvor's oil crisis in the Middle East because he was wrong in 67, he was wrong in the 70s, he was wrong in the 80s, he was wrong in the 90s, but I'm sure Zondervan will get a little more mileage out of it, getting people all excited about what's gonna happen. Did you know that they have these hidden bunkers and they have prefabricated temple? Oh, how exciting. Let me tell you what real excitement is, is to realize that the true temple has already come in the person of Jesus Christ and the true temple is sitting right in front of me. That's what's exciting. That's what's exciting. I tell you what, the Jews could blow up the dome of the rock today. Now I'd be happy about that, all right? I would not go, oh my goodness, the fulfillment of prophecy, hip, hip, hooray. The fulfillment of prophecy is found in Jesus Christ and in what he is doing in this present age. And so what does Jesus do? He actually secures paradise for us in the new heaven and the new earth forever. So here's how we're gonna end today, right now, okay? Fast forward just a little bit. Last book of the Bible. What do you see? You see a new heaven and a new earth. Revelation 21, 22. Have you ever paid close attention? It is paradise. In fact, I told you last week that both the Septuagint and the Vulgate translate the term Eden as the term paradise This becomes the word that begins to depict Eden. And so what we have is Jesus saying, he who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life, which is in the paradise of God. And so you look at Revelation 21 and 22, and you know what you see? You see it is the holy city. It is the bride. In fact, there's a really peculiar thing that happens. One of the angels says, hey, do you want to see the new Jerusalem? And John says, you better believe I do. And so he goes, he says, all right, there it is. And what did I see when he showed me the new Jerusalem? I saw a bride adorned for her husband coming down. People in place together. It's a holy city, it's the bride. It is the tabernacle of God. There doesn't have to be a big temple anymore. Why? Because it's just all around you. The tabernacle of God. Now you wanna hear something really interesting. There's a cube in the Old Testament. The Holy of Holies. The dimensions of the Holy of Holies forms a perfect cube. There's only one other cube in the Bible And that's the new earth. Perfect cube. Why? Because the new earth will fulfill the very original intent for which God made this present earth, which was to be a dwelling place for him and for his people forever and ever. The curse is reversed. Once this new earth as a temple garden city comes down, the curse is reversed. How do we know the curse is reversed? No more death, no more crying, no more tears. Old things have passed away. That's no more curse. Well, John says, just in case you miss it, later in this next chapter, and there is no more curse. You know what that means? but in the world that God is preparing for us, the new heavens and the new earth, which I believe is to be a renewed, rejuvenated cosmos, what God is doing is He is preparing us for a time through Jesus Christ in which the curse will be completely reversed, no more curse. What that means is in the new heavens and the new earth, you will no longer hear the word cancer. You will no longer hear the word Alzheimer's. You will no longer hear the word divorce. You will no longer hear the word sin. You will no longer hear the word selfishness. You will no longer hear the word war. That's what God's doing for us. And of course, what does this place look like? I mean, you have to understand that Larry McIntosh and Don Strachan are the only ones who are going to actually have any kind of legitimate employment in the new heavens and the new earth. Because the new heavens and the new earth is just filled with costly stones and gold. I can't even imagine, you guys, it's gonna be just, I mean, it's gonna be entertaining just watching the two of them go, look at that. gold that you can look right through. There's a river that flows forth from the throne, just like Eden. There's a tree of life, just like in Eden. And his saints serve him in an eternal Sabbath in their priestly function. of worshiping and serving the God who made them. It is Eden, but it is better. It is a garden, temple, city, and the last things are as the first, only better. I hope that's your hope. Because if you're trying to find Eden in this life, you're gonna be miserably disappointed. Your Eden will slip through your hands again and again and again. Disappointment will dash to the ground your hopes of any kind of paradise in this life. I believe that God, has given us a wonderful life here on this earth, and there are blessings for which we are grateful for, there are things that make us happy, there are things that give us true joy, but understand this, at the end of your life, I can guarantee, if you were to take the joy and the sorrow and put them in scales, the sorrow would outweigh the joy, there is no Eden in this world. You better be living for the world to come. You better be living for that world which will know no night. You better be living for that world in which there will be no more tears, no more sorrow, and no more death. Because through Jesus Christ, the first things have passed away. Let's pray. Father, what amazing promises we have as your people. How we thank you for the promises that encompass both the already and the not yet. And Father, we pray that you would cause our hearts to yearn for Emmanuel's land. Father, I pray for those that are trying to create their own little Eden in this world. Father, I pray that you would show them that there is one who has done so much more than they could ever do. And he has secured eternal happiness and bliss for the children of God, for all who put their faith in him. Father, I pray that your spirit would shine the spotlight on the Lord Jesus Christ, who is the last Adam, the true Israel, the true tabernacle, and the true temple. Father, how we thank you for the joy of being united with Him. In His name we pray, Amen. We hope you've enjoyed this message from Grace Community Church in Minden, Nevada. To receive a copy of this or other messages, call us at area code 775-782-6516 or visit our website gracenevada.com.