Separating Land and Sea
Issue No. 290
When God created the heavens and the earth, He worked for six days and rested the seventh.
His work set a prophetic pattern for 7,000 years of history. That which is recorded as the main work during each day of creation became also the main theme as God continued His work in Kingdom history.
2 Peter 3:8 says,
8 But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day.
This was a reference to Psalm 90:4,
4 For a thousand years in Thy sight are like yesterday when it passes by, or as a watch in the night.
When we compare the seven days of creation with the seven thousand years of history since then, we see that God’s original work served as a template of history.
On the first day God created Light, for Gen. 1:3 says,
3 Then God said, “Let there be light”; and there was light.
The next verse tells us, “God separated the light from the darkness.”
This template established the pattern for the first millennium of Kingdom history. The main event in that time was the fall of Adam and the manner in which sin entered into the world through his disobedience. When Adam ate of the “tree of the knowledge of good and evil,” the light and the darkness was separated immediately.
From that moment on, behavior was separated into good or evil acts. Those acts which portrayed the mind and will of God were “good,” while those acts which did not were “evil.” Adam was made mortal as the result of his act, and this mortality was passed down to all of his descendants. Likewise, it affected all of creation that had been given to him as part of the estate of the Kingdom.
Therefore, the “light” that God created on the first day found its historic fulfillment in the truth of the Word that came from any divine revelation yet to come. This was to culminate in the Person of Jesus Christ. Yet at the same time, this light had to shine in darkness (John 1:5), for both light and darkness, good and evil, truth and falsehood, were manifested by way of contrast.
On the second day, God separated the upper and lower waters by a firmament (expanse, atmosphere). Gen. 1:6,
6 Then God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters. 7 And God made the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.
In today’s world, we see clouds above and seas below. But in the beginning it was likely that God put a canopy of ice surrounding the earth, making most of the earth tropical. The sun and moon did not shine directly upon the earth, but yet gave greater and lesser light day and night.
Water also represents life, and for this reason we read of two kinds of life—earthly and heavenly. These two are pictured in the upper and lower waters, separated by the expanse, or firmament.
The Samaritan woman in John 4 came to draw from the lower waters in order to sustain their lives on earth. Jesus, however, offered her water from above the expanse. Jesus explained the difference to her in John 4:13, 14,
13 . . . Everyone who drinks of this water shall thirst again; 14 but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life.
This template established the historic pattern for Noah’s flood, which was the main event of the second millennium “day.” Genesis 7:11 tells us that both of the waters were broken up to bring the flood:
11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day all the fountains of the great DEEP burst open, and the floodgates of the SKY were opened.
Water came up from the “deep” as well as from the heavens. It is likely that the canopy of ice was broken at that time, causing a massive downpour of rain. History appears to show that it came down as ice nearer the poles. I have read that even large wooly mammoths were frozen and buried with food still in their mouths.
Noah’s flood was designed to remove the breath (ruach, “spirit) of life from all flesh (Gen. 7:22). But this destructive flood also prophesied of a greater flood that was yet to come. It is the flood of the Holy Spirit that is poured out from on high (Is. 32:15; Joel 2:28), designed to instill the Holy Spirit into all mankind.
The three occasions whereby Noah sent out the dove in Genesis 8:8-12 prophesied of three historic occasions when the Holy Spirit would be sent out: first at Sinai, secondly in Pentecost in Acts 2, and finally to fulfill the feast of Tabernacles in our time.
During this time, we have all partaken of the waters from the deep to sustain our mortal lives. But the Kingdom of God has awaited the waters from above the expanse. Two of these have already occurred. We await the third.
On the third day God caused vegetation to sprout. Gen. 1:12 says,
12 And the earth brought forth vegetation, plants yielding seed after their kind, and trees bearing fruit, with seed in them, after their kind; and God saw that it was good.
This became the template of the third day in Kingdom history, for in that time, Israel became a nation. God planted them in Canaan, expecting them to bear fruit. We see this in Isaiah’s “Song of My Beloved.” Isaiah 5:1, 2,
1 My well-beloved had a vineyard on a fertile hill. 2 And he dug it all around, removed its stones, and planted it with the choicest vine. He built a tower in the middle of it, and hewed out a wine vat in it; then He expected it to produce good grapes, but it produced only worthless ones.
The prophet was singing about Israel, which God had planted in His vineyard, the land of Canaan. While God did everything right to make it produce good fruit, “it produced only worthless ones.”
7 For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.
The fruit God expected was justice and righteousness. The New Testament defines the fruit further as the fruit of the Spirit (Gal. 5:22, 23). Jesus told a parable in Matt. 21:33-43, which elaborated upon Isaiah’s song.
Jesus showed that when the time of fruit arrived, God sent “servants” (i.e., the prophets) to the nation to obtain its fruit. But the caretakers abused them and even killed them. Finally, God sent His Son, thinking, “They will respect My Son” (Matt. 21:37). However, when they recognized who He was, they killed him in order to “seize his inheritance.”
The verdict was that those caretakers would lose their jobs as caretakers of the vineyard. Verse 43 days,
43 Therefore I say to you, the kingdom of God will be taken away from you and be given to a nation producing the fruit of it.
Later, James tells us about God’s patience as a husbandman, or farmer, in James 5:7,
7 . . . Behold, the farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains.
In other words, the fruit will not be ready until both the early and late rains have come. The early rain came in October and November shortly after the new planting season began. The late rains came between Passover and Pentecost (April-May), which Peter equated to the outpouring of the Spirit at Pentecost (Acts 2:16).
The Tabernacles outpouring is yet to come. Even as the Pentecostal “rain” was the first to fulfill God’s intent, the Tabernacles “rain is necessary to ripen the fruit for harvest, so that God’s patience will be rewarded.
On the fourth day God created “lights” to govern day and night. Gen. 1:16-18,
16 And God made the two great lights, the greater light to govern the day, and the lesser light to govern the night. He made the stars also. 17 And God placed them in the expanse of the heavens to give light on the earth, 18 and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good.
There is an obvious connection between the first day and the fourth day. Men have difficulty reconciling the “light” of the first day with the “lights” of the fourth day. However, when we apply these to history, each in its own millennium, there is an obvious connection.
Jesus was born toward the end of the fourth “day” in the history of the Kingdom. In my book, Secrets of Time, I date His birth on Rosh Hoshana, the first day of the year 3894 from Adam. (By our modern calendar, it was still the year 3893 until the first of January.)
Jesus Christ, then, was both the Light of the World in the first day of creation, as well as the “sun of righteous-ness” (Mal. 4:2) of the fourth day. According to John 1:1-4, Jesus Christ created all things. Yet He also manifested as light when He was born in the earth toward the end of the fourth day.
The moon represents the church, for it was called to reflect the glory of the sun (Son), having no light of its own. The stars represent the sons of God (Job 38:7), whose manifestation was made possible by the coming of the Son of God.
On another level, we see also that Jesus Christ has two sheepfolds, the larger being the church, and the smaller being the overcomers. The church is represented by the moon, which rules the darkness of the world during the Pentecostal Age. The overcomers are represented by the sun, whose rule awaits the dawning of the Tabernacles Age to come.
The Age to come is one of greater light and is described by the prophets as “the day.” Hosea 6:2, 3 says,
2 He will revive us after two days; He will raise us up on the third day that we may live before Him. 3 So let us know, let us press on to know the Lord. His going forth is as certain as the dawn; and He will come to us like the rain, like the spring [Heb. “latter and former”] rain watering the earth.
The two rains are the results of two comings of Christ, the first to bring about Pentecost, and the second to bring about the feast of Tabernacles. Pentecost has ruled the night in the past 2,000 years (“days”), but Tabernacles carries a greater light, which will rule at the dawning of that new Day.
The two sheepfolds, which I mentioned earlier, were pictured in God’s original Bible written in the stars and constellations which God named. Psalm 147:4 says,
4 He counts the number of the stars; He gives names to all of them.
Thus, God named each constellation and assigned a parable to each of them to teach men the Gospel of the Kingdom from His birth to a Virgin (Virgo), His dual nature as Son of God and Son of Man (Centaur) to His sacrificial death as the Lamb of God (Aries), His death on the cross (Crux), and His right to rule as the Lion (Leo) of the tribe of Judah.
Among the constellations that God so named are found two that are today known as the Big and Little Dipper, or Ursa Minor and Ursa Major. Originally, they were known as the Greater and Lesser Sheepfolds. The brightest star of Ursa Minor is Dubheh, “a herd.” The next brightest star is Kochab, “awaiting him who comes.”
Ursa Major’s brightest star has a similar name, Dubhe, “a herd.” The next brightest is Merach, “the flock.” Another is called Benet Naish, “daughters of the assembly, (or church).”
The two sheepfolds, then, are two groups of believers. One is a smaller group than the other, but like the sun and moon, each have their own time to rule. These are best depicted by Saul and David, who each ruled in their own time and depicted the two Ages of Pentecost and Tabernacles.
On the fifth day God created the birds, fish, and “sea monsters” (Gen. 1:21). Verse 22 says,
22 And God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.”
This day of creation established the template of the fifth millennium, which covered the thousand years of the Age of Pentecost. God blessed the church from the start so that it would “multiply on the earth.” And indeed, the church did multiply. The light of the moon (church) was sometimes bright as a full moon but often a mere sliver of light in the so-called “Dark Ages” of medieval times.
On the sixth day God created land animals, and at the end of the sixth day man was created. Gen. 1:24 says,
24 Then God said, “Let the earth bring forth living creatures [nephesh, “souls”] after their kind: cattle and creeping things and beasts of the earth after their kind”; and it was so.
Verses 26 and 27 continues the story,
26 Then God said, “Let Us make man [Heb. awdawm] in our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth. 27 And God created man in His own image, in the image of God He created him; male and female He created them.
We see that man was created toward the end of the sixth day and represented, in fact, the last creative act of God before resting.
And so we find ourselves coming toward the end of the sixth millennium as well, which is the culmination of God’s long “week” of Kingdom creation. The dominion mandate given to man has been abused since the fall of man. Man has ruled selfishly for his own benefit and carnally according to human reason and ambition.
The authority is real, but abused. In earlier times men ruled according to the dictates and laws of false gods. That was bad enough. But in the past century, men have deposed and discarded the gods of the past and have asserted themselves as gods of the earth.
Their kingdom, known as Mystery Babylon, tries to mimic God’s Kingdom, but the fruit of their kingdom is bitter and poisonous. Their “grapes” are worthless, as Isaiah says. Yet these two kingdoms have contended for dominion for a long time.
The “beast” kingdoms have ruled in succession since the days of Babylon, but they become particularly relevant in the sixth “day” of history, since it correlates with the creation of the “beasts.” Obviously, the “beasts” of Genesis 1 find their counterparts in the “beast” nations of Daniel 7.
Lion = Babylon
Bear = Persia
Leopard = Greece
Nameless beast with iron teeth = Rome
With that in mind, these beast empires are to be brought into submission to the laws of the Kingdom with the creation of man in the image of God. It is plain that God’s intent was for man to be given authority while recognizing that his authority is not independent from God and His law.
This is the Dominion Mandate, which, along with the Fruitfulness Mandate, is referred to as the Birthright.
Revelation 20 tells us that the first resurrection occurs near the start of the seventh millennium. Genesis 1 places it more properly at the culmination of the sixth “day.” Hence, the creation of man in Gen. 1:26-28 is the creation template for the creation of the New Man (as a body). Because most of the overcomers have already lived and died in previous generations, it is necessary to unify them into one body by resurrecting the dead and transforming the living overcomers (1 Cor. 15:51).
This concept of resurrection at the end of six days was known in ancient times and was mentioned in the first-century Epistle of Barnabas XIII, 4-6,
4 Consider, my children, what that signifies, “He finished them in six days.” The meaning of it is this: that in six thousand years the Lord God will bring all things to an end. 5 For with Him one day is a thousand years; as Himself testifies, saying, “Behold this day shall be as a thousand years.” Therefore, children, in six days, that is, in six thousand years, shall all things be accomplished.
This was, of course, the Hebrew view of creation and history. As the church spread into the areas dominated by Greek and Roman culture, the Christian viewpoint was altered so that the Hebrew concept of prophetic timing was largely discarded. The history of Israel in the Old Testament writings came to be interpreted allegorically, rather than as history. The Greeks were attuned to the mindset of mythology, where stories were not historical but allegorical, and so that mindset soon replaced the Hebrew outlook.
In my view, the church ought to regain the Hebrew mindset and view the Old Testament accounts as history. The prophetic types in Scripture were real people whose lives established templates on which later history was built. Hence, the story of Saul was not an allegory, but was a 40-year historical pattern which the church under Pentecost followed in its 40-Jubilee history. Likewise, the six-day creation is a template of Kingdom history.