THE SEVEN-DAY VISION—OF THE FINISHING
A Canonical Revelation of Genesis, the Adam, and the Eternal Day
Genesis is not a beginning. It is the Beginning Seen.
And the Finishing--the End Seen in Beginning.
Not a record of the past, but a witness to the Word.
Not a story of what once was, but a vision of what must be.
It is not simply what happened. It is what is—and is to come.
It is not memory. It is prophecy.
Not physics, but purpose.
Not how, but who—and why.
It is what Elohim sees.
And what He sees, He says.
And what He says, He sees.
This is the divine order:
He calls things that are not as though they were (Romans 4:17)
He declares the end from the beginning (Isaiah 46:10)
He speaks, and it is so (Genesis 1:3, 6, 9…)
What follows is the unveiling of this vision—
Not a chronology, but a commission.
Not mythology, but meaning.
Not a past, but a promise.
And the voice behind the veil is the voice of I AM:
Calling. Naming. Blessing. Seeing.
Declaring what only He can—because only He knows.
I. In Beginning: The Pattern of Divine Vision
The first words are not a timestamp. They are a threshold.
“In beginning created Elohim…”
— בְּרֵאשִׁית בָּרָא אֱלֹהִים (Genesis 1:1)
No article. No temporal marker. No “the.”
Just “beginning.”
The act of beginning. The event of vision.
The first divine move.
And the earth?
Tohu vavohu—wild and waste.
Formless, empty, unfilled.
The Spirit hovers.
Then God speaks.
“Let there be light.”
There is no sun yet. No stars.
Just light—spoken.
The Word illuminates what has not yet been seen.
This is not a cosmological event. It is a revelation event.
The verbs that follow are perfective—wayyiqtol Hebrew form:
“He said…”
“He saw…”
“He called…”
“It was…”
But these are not past tense—they are aspectual.
They show the shape of divine action, not its position in time.
They are not history. They are the grammar of God’s prophetic decree.
And each act ends with the refrain:
“And there was evening, and there was morning…”
This is not a clock. It is a pattern.
A rhythm of speech and vision, of promise and echo.
Each day is a stanza.
Each refrain is a pause in the poem.
Each movement: good.
Each unfolding: holy.
Each line: complete in God’s mouth—though not yet in our world.
II. Day Six and the Delay of Dominion
Then comes the adam.
Not a name. A role. A calling. A community.
“Let us make adam in our image, after our likeness…” (Genesis 1:26)
The form shifts—volitional, deliberative:
Na’aseh adam… — “Let us make…”
A decision made in counsel, not in response.
And God does:
“Male and female He created them.”
“And God blessed them.”
“And God said to them…”
“Fill. Subdue. Rule.”
This is the key moment: the human vocation.
Not existence alone—but dominion in service.
A rule not of violence, but of image-bearing.
Then comes the food:
“Behold, I have given you every plant yielding seed…”
“And to every beast of the earth… every green herb for food.”
“And it was so.”
Peace.
No killing. No blood.
The creatures eat green.
The adam rules gently.
The whole world is aligned.
And then:
“God saw all that He had made…”
“And behold—it was very good.”
“And there was evening, and there was morning—the sixth day.”
But—look again.
The green has not yet grown (Genesis 2:5).
The adam has not yet subdued (Psalm 8; Hebrews 2).
The lion does not yet eat straw (Isaiah 11).
The vision has been declared—but not yet fulfilled.
This is the “already” of God’s decree—
And the “not yet” of human history.
So then—what follows?
III. The Sabbath Not Yet Entered
The seventh day opens.
But it never closes.
No evening. No morning. No boundary line.
It is blessed. It is hallowed.
But it is not fulfilled.
“And on the seventh day God completed His work which He had done…”
“And He rested from all His work…”
“And God blessed the seventh day and sanctified it…” (Genesis 2:1–3)
Yet, even in this blessing, there is tension.
How can He rest, if the work is not finished?
Because rest, for God, is not fatigue.
It is not collapse. It is not inertia.
It is enthronement.
It is dwelling in what is complete.
It is satisfaction in fullness.
But the adam has not fulfilled his commission.
The earth is not yet subdued.
The peaceable kingdom has not come.
So although the seventh day is spoken, it is not yet shared.
“There remains, therefore, a sabbath rest for the people of God…” (Hebrews 4:9)
The rest has been declared.
But it has not been entered.
Not by Adam. Not by Noah. Not by Babel.
Not until the new Adam comes to fulfil the work.
IV. The Post-Flood Concession: Mercy in Delay
The flood washes the world. A judgment and a mercy.
But it does not bring the sabbath.
It brings a pause, not a restoration.
God speaks to Noah:
“Be fruitful and multiply, and fill the earth…” (Genesis 9:1)
It is the same command.
But the context has changed.
Now:
“The fear and dread of you shall be upon every beast…” (v.2)
“Every moving thing that lives shall be food for you…” (v.3)
This is not Eden.
This is accommodation.
God allows what was not intended—
Not as approval, but as preservation.
Then comes the bow:
“My bow I have set in the cloud…” (v.13)
Not a rainbow in sentiment.
But a weapon of war—disarmed.
Hung in the sky, curved upward—toward heaven.
God disarms Himself, not humanity.
This is not shalom.
It is grace in the absence of peace.
It is not the seventh day.
It is the long twilight of the sixth.
The vision holds, but is still delayed.
So then—what follows?
V. Babel: The Fracturing of the Image
Humanity multiplies. But instead of filling, they cluster.
Instead of subduing the earth, they fortify themselves against it.
Instead of bearing the Name, they seek to make one.
“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 scattered…” (Genesis 11:4)
This is anti-Genesis.
A rebellion not of rage, but of reversal.
-
God said, “Fill the earth.”
-
They said, “Let us not be scattered.”
-
God names creation.
-
They name themselves.
-
God’s voice forms order.
-
Their voices create confusion.
So God comes down.
Not to dwell.
To divide.
Not to bless.
To scatter.
The judgment of Babel is a mercy.
It is the halting of a counterfeit kingdom.
But it also marks the collapse of the Adamic commission.
The mandate remains.
But the unity of the image is broken.
So the earth is not yet subdued.
The image is not yet fulfilled.
The rest is not yet entered.
God will now call one man, and through him, one nation,
and through them, the Seed,
to restore what the first Adam lost.
So then—what follows?
VI. Christ, the Second Adam
Where Adam failed in the garden, Christ resists in the wilderness.
Where Noah planted a vineyard and fell, Christ drinks the cup and rises.
Where Babel reached up, Christ descends.
Where Cain murdered Abel, Christ sheds His own blood and speaks a better word.
“The first man, Adam, became a living soul;
the last Adam, a life-giving spirit.” (1 Corinthians 15:45)
He is fruitful—not through seed of flesh, but Spirit.
He multiplies—not by nation, but new creation.
He subdues—not by force, but by the cross.
He rules—not by fear, but by foot-washing.
He enters a garden, weeps in anguish, and yields to the will of the Father.
He bears the thorns. He hangs naked.
But in this nakedness there is no shame—only glory.
Buried in a garden tomb.
Raised on the first day of the week.
The new creation begins.
He breathes on His disciples.
He commissions them again.
“Go into all the world…”
“Make disciples…”
“Teach them to obey…”
“I am with you always…”
He is the true Adam.
He fulfills the image.
He rules in peace.
He speaks light.
And by His resurrection, the seventh day is now opened to those who believe.
The rest remains.
But the door is now unlocked.
So then—what follows?
VII. The New Creation: Tree, River, and Light
The final chapters of Revelation do not close the story.
They complete the vision first declared in Genesis.
“Then I saw a new heaven and a new earth…” (Rev 21:1)
“The former things have passed away…”
“Behold, I make all things new.” (Rev 21:5)
And then—Eden returns.
But not as a garden hidden in the east.
It is now a city of light.
There is no temple.
“For the Lord God Almighty and the Lamb are its temple.” (Rev 21:22)
There is no sun.
“For the glory of God gives it light, and its lamp is the Lamb.” (Rev 21:23)
There is no curse.
“And there shall no longer be any curse…” (Rev 22:3)
The throne of God and of the Lamb stands at the centre.
And from it flows a river.
On either side grows the Tree of Life,
whose leaves are for the healing of the nations.
This is not nostalgia.
This is fulfilment.
The green plant given for food in Genesis 1:30
becomes the Tree whose fruit is eternal, and whose leaves bring peace.
The wolf lies with the lamb (Isaiah 11).
The lion eats straw like the ox (Isaiah 65).
The lamb is the light, and the nations walk by it (Rev 21:24).
And the seventh day—the rest of God—has finally begun.
No evening. No morning.
Just light.
And life.
And a throne.
So then—what follows?
VIII. The Day of the Lord Is the Day of Rest
The sabbath was never Saturday.
Not a command alone, but a calling.
Not a day to stop, but a day to arrive.
The sabbath is the seventh day spoken in Genesis,
declared but never entered—
blessed, but not yet fulfilled.
And now—because of the Christ who has come,
who has died,
who has risen,
who is seated—
that Day has dawned.
“There remains a sabbath rest for the people of God…” (Hebrews 4:9)
It is entered not through striving,
but by faith.
Not by human ascent,
but by divine descent.
It is:
-
The rest Adam never completed
-
The vision Noah never restored
-
The peace Babel never knew
-
The promise Abraham carried
-
The kingdom David only foreshadowed
-
The glory the prophets longed for
-
The temple Ezekiel measured
-
The hope Israel held in fragments
-
The Word made flesh
-
The Light that shined in darkness
-
The Lamb who takes away the sin of the world
It is the true rest.
Not the past remembered,
but the future entered—
through the pierced hands of the Second Adam,
who opened the gate again.
Epilogue: Let Light Shine
God said:
“Let there be light.” (Genesis 1:3)
Paul wrote:
“God who said, ‘Let light shine out of darkness,’
has shone in our hearts…” (2 Corinthians 4:6)
The Word that called all things into being
now speaks new creation into being
in us.
The Genesis light is now gospel light.
The visionary day is now unveiled.
And the sabbath is no longer delayed.
It has begun
—
and it shall not end.
Amen.
Even so, come, Lord Jesus.
Let the seventh day begin.
Let the sabbath of God reign.
Let light shine.
End.
So then—what follows?
APPENDIX: Foundations for Seeing this Vision
This vision is not speculative.
It is canonically grounded, linguistically precise, literarily consistent, prophetically patterned, and theologically coherent.
The reading of Genesis 1 as prophetic vision, not past record, is not a modern invention.
It is the only way to make sense of the text on its own terms.
It is the only reading consistent with the grammar of the Hebrew,
the voice of Moses,
the pattern of the prophets,
and the fulfilment in Christ.
What follows is a systematic witness of the canon—beginning with the internal logic of Genesis itself, then outward to the testimony of the whole Scripture, including Moses and all who spoke by the Spirit of God.
0. Genesis 1 Exegesis: Prophetic Declaration, Not Past Record
The internal evidence within Genesis 1–2 alone proves beyond dispute that this chapter is not a record of past events, but a prophetic vision from the perspective of Elohim—declaring what is not as though it were.
Genesis 1:30 – "To every beast... I have given every green plant for food."
This universal declaration has never been realised in observable human or animal history.
Never, at any point on earth, have all creatures with the breath of life subsisted on green plants alone.
Carnivory is attested throughout fossil, genetic, and observational history.
Therefore, this cannot describe a historical state. It is a divine intention—spoken in the grammar of fulfilment, but awaiting realisation.
Genesis 1:31 – "Elohim saw all that He had made, and behold, it was very good."
The "very good" seen by God includes universal non-violence and peace.
Yet violence, bloodshed, disorder, and rebellion are the reality that follows.
Therefore, the goodness is what God sees, not what man sees. It is a vision, not an observation.
Genesis 2:1–3 – "And God rested... and sanctified the seventh day."
This seventh day alone lacks the refrain “and there was evening and there was morning.”
Its omission is not error—it is signal.
The day remains open-ended, without closure, because it is eschatological.
Hebrews 4 confirms this:
“There remains, therefore, a sabbath rest for the people of God.”
Psalm 95 confirms:
“They shall not enter My rest.”
The seventh day is declared, not yet entered.
It is a prophetic promise, not a past event.
Genesis 2:4–5 – "These are the generations... and no shrub had yet appeared..."
The very next section begins by saying "not yet"—three times.
-
Not yet had the shrubs grown.
-
Not yet had rain fallen.
-
Not yet had the adam been formed.
This framing explicitly places Genesis 1 as prior, not in time, but in vision.
Moses begins the historical narrative after the vision, and says:
Here is what was not yet.
This is the strongest possible structural signal that Genesis 1 is a vision, not a chronicle.
Hebrews 2:8 – “Yet at present we do not see everything subject to them.”
Paul reads Genesis 1:28–30 as prophetic promise, not fulfilled state.
The dominion given to the adam is not yet manifest.
What Elohim saw as “so,” we still do not see.
But we see Jesus—the one who fulfils the vision.
The textual proof is irrefutable. Genesis 1 is not a chronicle. It is not memory. It is not myth.
It is prophetic vision—God’s declaration of the end from the beginning,
naming what is not as though it were, and thus bringing it into being.
The whole world was shown in a single day, through the eyes of Elohim.
And that vision now awaits fulfilment in Christ.
1. God’s Prophetic Grammar: Declaring the End from the Beginning
-
Isaiah 46:10 – “Declaring the end from the beginning… saying, ‘My purpose will stand.’”
-
Romans 4:17 – “God… who gives life to the dead and calls things that are not as though they were.”
-
Genesis 1:3 – “Let there be light… and it was so.”
-
2 Corinthians 4:6 – “For God, who said, ‘Let light shine out of darkness,’ made His light shine in our hearts…”
The divine pattern: God speaks what is not, and so it becomes.
Genesis is not mere description. It is declarative creation—a verbal cosmos.
2. The Seventh Day: Eternal, Unentered, Awaited
-
Genesis 2:1–3 – No “evening and morning” for the seventh day.
-
Hebrews 4:1–11 – “There remains a sabbath rest…”
-
Psalm 95:11 – “They shall not enter my rest.”
-
Revelation 21–22 – No night, no curse, no temple—just light and rest.
The seventh day is not a calendar cycle.
It is a covenantal culmination.
3. The Failure of the First Adam: Incomplete Subduing
-
Genesis 1:28–30 – The commission to subdue, rule, and eat peaceably.
-
Genesis 3–4 – Sin, death, and fratricide delay fulfilment.
-
Genesis 6–9 – Flesh corrupts. Judgment falls. The concession of meat.
-
Genesis 9:3–6 – “Every moving thing… for food,” but “in the image of God he made man.”
-
Psalm 8 – “You made him ruler… yet we do not see all things under his feet.” (cf. Hebrews 2)
The vision is preserved—but deferred.
4. Christ, the Second Adam: Fulfilment and Entry
-
Romans 5:14–21 – “Adam… who was a type of the One to come.”
-
1 Corinthians 15:45–49 – “The last Adam became a life-giving Spirit.”
-
John 20:15–22 – The risen Christ as the Gardener who breathes the Spirit.
-
Matthew 28:18–20 – Commission renewed: “All authority… Go therefore…”
Jesus doesn’t cancel the vision. He completes it.
5. New Creation: Restoration of All Things
-
Isaiah 11:6–9 – The peaceable kingdom: no harm, no destruction.
-
Isaiah 65:17–25 – New heavens, new earth, new ecology of life.
-
Romans 8:18–25 – Creation groans, waiting for the sons of God.
-
Revelation 21:1–5 – “Behold, I am making all things new.”
-
Revelation 22:1–5 – Tree of life, river of life, no more night, “they shall reign.”
Genesis 1:30 becomes reality—not by human ascent, but by divine descent.
6. The Shape of Time: From Seed to Sabbath
| Day | Prophetic Action | Human Response | Eschatological Fulfilment |
|---|---|---|---|
| 1 | Light spoken | Enlightenment begins | Christ as Light |
| 2 | Waters separated | Firmament of witness | Heavens opened (Matt 3) |
| 3 | Earth emerges, seeds given | Ground cursed | Resurrection garden |
| 4 | Lights appointed | Signs and seasons | Glory of God lights the city |
| 5 | Birds and fish blessed | Dominion attempted | Fullness in the nations |
| 6 | Beasts made, adam blessed | Commission failed | Christ fulfils and sends |
| 7 | God rests | Humanity exiled | Rest restored (Hebrews 4) |
7. Liturgical Refrain: Let Light Shine
The manifesto ends as it began.
In beginning, God said:
“Let there be light.”
And now, to all who believe:
“Let your light shine before others…” (Matt 5:16)
“Shine like stars in a dark world…” (Phil 2:15)
“Walk as children of light…” (Eph 5:8)
And the city had no need of sun or moon,
for the glory of God gave it light,
and the Lamb was its lamp. (Rev 21:23)
So the seventh day has begun—
not by a new calendar,
but by a crucified Lamb,
who opens the rest of God to all who enter by faith.
So then—what follows?
AFTERWORD: The Post-Flood Concession as Confirmation, Not Contradiction
Genesis 9 is not an interruption of the vision.
It is a tragic confirmation that the vision has not yet come to pass.
It does not disprove the peace of Genesis 1—it affirms its prophetic distance.
It does not negate the green promise—it marks its postponement.
The giving of meat in Genesis 9 is often read as a shift in divine design.
But this reading misses the logic of the text, the grammar of God's speech, and the structural continuity of the Torah.
What God says in Genesis 9 is not a repudiation of Genesis 1.
It is a reversal only in the sense that it testifies to the human condition:
what was given as vision in Genesis 1
is now conceded in Genesis 9
because of human violence, not divine change.
1. The Echo: “As I Gave You the Green Plant…”
“Every moving thing that lives shall be food for you.
And as I gave you the green plant, I give you everything.”
— Genesis 9:3
This statement is retrospective.
But it is not historical in the way readers often assume.
The clause “as I gave you the green plant” cannot refer to a past historical period of universal vegetarianism—for such a period has never existed.
There is no anthropological, zoological, or textual evidence that such an era occurred.
Noah’s own life prior to the flood is one of sacrifice, burnt offering, and animal stewardship.
And the flood itself includes clean and unclean animals—categories that make sense only in a world of death and distinction.
Thus, Genesis 9:3 must refer not to a past reality, but to a past declaration.
And that declaration was Genesis 1:30:
“To every beast… I have given every green plant for food.”
But as already shown, this was never empirically realised.
Therefore, Genesis 1:30 was always a prophetic statement, not a naturalistic fact.
And when Genesis 9:3 refers to it, it treats it as a precedent in speech, not in behaviour.
2. The Logic: From Vision to Concession
The structure of the Genesis narrative reveals the descent:
-
Genesis 1: Peaceable provision: “green plant for food”
-
Genesis 3: Disobedience and expulsion
-
Genesis 4: Fratricide
-
Genesis 6: “The earth was filled with violence.”
-
Genesis 7–8: Destruction and sacrifice
-
Genesis 9: Concession to death
By the time we reach chapter 9, violence is no longer peripheral—it is elemental.
So the concession is made:
“Every moving thing that lives shall be food for you…”
This is not blessing.
It is mercy in judgment.
It is accommodation, not creation.
It is not Eden—it is exile.
God allows meat not because the vision has changed, but because the heart of man has not.
And the proof of this is the next verse:
“But you shall not eat flesh with its life, that is, its blood.” (Genesis 9:4)
Blood is life.
And life belongs to God.
So even this concession is bounded.
It is regulated, restricted, and reverent.
It is not peace—it is preservation.
3. The Meaning of the Bow
“I have set my bow in the cloud…” (Genesis 9:13)
The rainbow is not a colourful decoration.
It is a war-bow—unstrung, reversed, and pointed toward heaven.
This is a symbolic act of divine restraint.
God lays down His weapon—not because violence is ended,
but because He will bear the next blow Himself.
This sets the stage for the cross.
It anticipates the Lamb slain.
It foretells the One who will fulfil the green peace of Genesis 1
by shedding His own blood to bring it about.
4. The Proof: Genesis 9 Is a Mirror, Not a Correction
Genesis 9 reflects Genesis 1—
but not as repetition or realisation.
Rather, it is a concession to fallen reality
that reminds us what has not yet come to pass.
If Genesis 1 had already been fulfilled—
if the adam had ruled,
if the earth had been subdued in peace,
if the green plant had sustained all life—
then Genesis 9 would not have been necessary.
But Genesis 9 exists because Genesis 1 remains unfulfilled.
Thus, Genesis 9 is not a counter-argument.
It is the case in point.
It demonstrates that the world we inhabit
is not yet the world Elohim saw.
And so we await the One who sees what is not as though it were,
and in seeing, makes it so.
So then—what follows?
5. Moses Knew: The Vision Was Not History but Revelation
Moses does not misunderstand what he writes.
He is not confused. He does not forget what he penned in Genesis 1:30.
When he reports God's words in Genesis 9:3,
he does not imagine that the green plant had been universally eaten.
He knows it was never fulfilled.
That is precisely why he frames Genesis 2:5 with the Hebrew “not yet”:
“No shrub of the field had yet appeared…”
“No herb of the field had yet sprung up…”
“For the LORD God had not caused it to rain…”
“And there was no adam to work the ground…”
This "not yet" is the interpretive key.
It is Moses’ own signal that Genesis 1 is a revelation, not a chronicle.
It is an oracle, not an observation.
And the first verse of 2:4 says it outright:
“These are the generations of the heavens and the earth when they were created,
in the day that the LORD God made the earth and the heavens…”
In the day—singular.
A phrase used throughout the Torah for prophetic revelation.
Moses is not compiling eyewitness reports.
He is reporting a divine vision shown to him.
A vision of what God spoke into being—from the outside, before time.
The same vision all the prophets saw.
6. All the Prophets Saw It Too
This is not only Moses’ way of reading Genesis.
It is the canonical way.
Every prophet who spoke in the name of YHWH
saw creation not as a finished past
but as a promised future.
Isaiah
-
Isaiah 11:6–9 – The wolf shall dwell with the lamb. The lion shall eat straw. The child shall lead.
This is Eden fulfilled.
The peace of Genesis 1:30, made real. -
Isaiah 65:25 – “They shall not hurt or destroy… the lion shall eat straw like the ox.”
Not memory. Prophecy.
Ezekiel
-
Ezekiel 36–47 – New heart, new covenant, new temple, new river, new trees.
The land becomes a garden.
The waste places are rebuilt.
The river flows from the throne—Genesis and Revelation merged.
Joel
-
Joel 2:18–29 – Restoration of grain, wine, oil.
“I will pour out my Spirit on all flesh…”
Eden restored by the Spirit, not by the sword.
Amos
-
Amos 9:13–15 – “The mountains shall drip sweet wine…”
Not history. Hope.
The land will again be like the garden.
Zechariah
-
Zechariah 14:8–11 – Living waters flow from Jerusalem.
The city becomes a source of Edenic life.
And the LORD will be King over all the earth.
These prophets are not romanticising the past.
They are interpreting the vision of Genesis 1 forward.
They know it was not fulfilled.
They know it will be.
7. The New Testament Declares It Unmistakably
The apostles read Genesis as Moses and the prophets did:
-
John 1 – “In the beginning was the Word…”
The Genesis beginning is not a timestamp. It is a Person.
-
Romans 8:19–23 – “The whole creation groans…”
Awaiting what?
The fulfilment of what was declared, but not yet revealed. -
Hebrews 2:8–9 – “Yet at present we do not see everything subject to him…”
The vision was spoken.
But we see only Jesus—the firstfruits of its fulfilment. -
Revelation 21–22 – New creation, river, tree, throne, light, no night.
Genesis completed.
Day seven entered.
The green plant fulfilled.
Death undone.
8. Genesis 9 Confirms the Delay, Not the Denial
The post-flood concession does not override the original vision.
It exposes our need for it.
It demonstrates that the world still runs on blood,
and it points forward to the One who alone can stop the shedding.
“Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you…” (John 6:53)
This is the green plant, transformed.
Life, not death.
Body given, not taken.
The proof lies in this:
Genesis 9 does not look back on a fulfilled Eden.
It looks forward to one still to come.
So then—what follows?
ENDWORD. Homiletic Horizon: Preaching the Seventh Day
This is not merely a theological argument.
It is a message to be preached.
It is good news—spoken from the beginning,
fulfilled in Christ,
and ready for proclamation to the ends of the earth.
For pastors, poets, prophets, and parents—this vision is not speculative mysticism.
It is the deep structure of discipleship.
1. Preach Genesis as Promise, Not Just Past
Genesis 1 is not a closed record. It is an open invitation.
-
Not “this is what God did back then”
-
But “this is what God has spoken, and is bringing to pass”
-
Not history to be dissected
-
But prophecy to be fulfilled
God spoke a complete creation,
and we live in the middle of that vision’s unfolding.
When preaching Genesis 1, ask:
What did God see that we do not yet see?
What did He declare that Christ now brings into being?
2. Preach the Commission of Humanity as Christocentric
The command to “fill the earth and subdue it” is not cancelled by the Fall.
It is fulfilled in the Son.
-
Jesus is the Adam who obeys.
-
The Church is the body through which His subduing continues.
-
The Great Commission is not new—it is the original, renewed.
“All authority… Go therefore…” (Matt 28:18–20)
To follow Christ is to enter the sixth day’s vocation,
and to prepare the world for the seventh day’s glory.
3. Preach Sabbath as Future, Present, and Eternal
The sabbath is not a one-day rest.
It is the final destination of creation.
-
We do not “keep” the sabbath merely as a command.
-
We enter the sabbath through Christ.
-
We anticipate the sabbath by embodying peace, mercy, and justice.
Every act of reconciliation, healing, truth-telling, and hope
is an echo of the eternal seventh day.
4. Preach the Cross as the Turning of the Days
When Jesus said, “It is finished,” (John 19:30)
He was not simply dying.
He was completing the sixth day.
The work of creation—spoken in Genesis 1—was now fulfilled in flesh.
He rested in the tomb on the sabbath.
He rose on the eighth day,
which is the first of a new creation.
The seventh day had begun.
And through Him, we now live between days:
The end of the old. The dawn of the eternal.
5. Preach the Resurrection as the Opening of Genesis
The resurrection is not just the end of the gospels.
It is the beginning of Genesis—again.
Jesus rises in a garden.
He is mistaken for a gardener—because He is.
He is the one who plants the tree of life again—in Himself.
And from that tree flows:
-
fruit for life
-
leaves for healing
-
light for the nations
So do not preach Genesis as science.
Preach it as seed.
And show how in Christ, the seed dies… and bears much fruit.
FINAL WORD: From Vision to Vocation
The green plant was not eaten.
The adam did not subdue.
The earth was not filled in peace.
The creatures were not ruled without dread.
The sabbath was not entered.
From Genesis 1:30 to Genesis 9:3,
no era, no tribe, no creature ever fulfilled the decree.
And yet—it was spoken by God:
“It was so.”
“It was very good.”
How can these things be true if they were not yet?
Because Elohim speaks from beyond time.
He names what is not, in the aspect of what is.
He speaks prophetic reality, not photographic history.
He sees the telos.
He declares it from the archē.
He shows it to Moses “in the day” He made it known.
And now it waits—
Not in silence.
Not in shadow.
But in seed.
In the seed of the woman.
In the seed of Abraham.
In the seed that falls into the ground and dies—
and bears much fruit.
“The seed is the Word.”
“The Word became flesh.”
“The Word was with God in the beginning.”
“And in Him was life, and the life was the light of men.”
The seventh day has been entered by the One who rose.
He is the Gardener.
He is the Sabbath.
He is the Light of the world.
And those who follow Him—
the new adam, the body of Christ—
are called to fulfil the commission again.
To speak as He spoke.
To rule as He ruled.
To die as He died.
To rise as He rose.
Genesis 1 is not a memory.
It is a mandate.
It is a call to see what Elohim sees—
and then to live in light of it.
Not yet all things are under His feet.
But they shall be.
Not yet is every creature at peace.
But they shall be.
Not yet has the sabbath been entered.
But it stands open.
And the Spirit and the Bride say: Come.
And the Lamb says: It is finished.
And the Light says: Let there be.
And the Father says: This is my Son.
The sixth day has not yet ended.
Even so, the seventh day has dawned.
And it shall not end.
Amen.
Come, Lord Jesus.
No comments:
Post a Comment