Audio Download

The Six Days of Creation; Physical Acts and Spiritual Meanings – Days 3 and 4

[Study Aired May 13, 2025]

Review of Days 1–2: Setting the Stage for Life

The first two days of creation reveal God’s initial acts of ordering the world. On Day 1, God speaks light out of the darkness—not natural light from the sun, but divine light, symbolizing truth, understanding, and the coming of Christ, the true Light (Genesis 1:3–5; John 1:9). Day 2 introduces the firmament, dividing the waters above from the waters below, creating the heavens (Genesis 1:6–8). This separation reflects God’s sovereignty and hints at the spiritual divide between heaven and earth, which Christ will one day reconcile. These early acts lay the foundation for the structured world to come—light distinguished from darkness, and heaven distinguished from the lower waters—preparing for the visible life and spiritual fruitfulness that begin on Day 3.

Day 3: Land, Seas, and Sprouting Life – Resurrection and Fruitfulness

Physical Creation: On the third day, God performs two creative acts. First, He commands the waters below the firmament to gather, revealing dry land:

“And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good” (Genesis 1:9-10).

For the first time, solid land emerges from the watery deep—what was submerged now rises, forming continents above the oceans. Then God speaks again:

“And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good” (Genesis 1:11-12).

The land is instantly covered with grasses, herbs, and fruit trees—each reproducing “after his kind,” revealing divine order and design. Though plants are not “living souls” (nephesh chayyah) like animals or humans, they are living organisms that grow, reproduce, and prepare the earth for what’s to come.

Thus, Day 3 transitions the world from barren to fruitful, from inanimate to animate. It also completes the forming phase of creation—light and dark (Day 1), sky and sea (Day 2), and now land and vegetation (Day 3). The filling of these realms begins on Day 4.

On Day 3, God speaks two distinct commands—first to gather the seas and reveal dry land, then to bring forth vegetation. Each command is followed by the earth’s response and God’s affirmation: “And God saw that it was good.” This double declaration of goodness highlights both the formation of the earth’s structure and the gift of life upon it. Together, they prepare the way for the creatures and image-bearers who will soon inhabit the world.

Spiritual Symbolism: The events of Day 3 carry a rich spiritual symbolism of resurrection and fruitfulness. The emergence of dry land from beneath the waters paints a picture of life rising out of death or chaos. On this day, the earth was effectively “baptized” under water and then emerged by God’s word —foreshadowing future acts of deliverance and resurrection, including several that explicitly occur on the third day.

When Israel fled Egypt, they were trapped by the Red Sea—until God parted the waters:

“And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left” (Exodus 14:21–22).

The apostle Paul connects this to baptism:

“Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea“ (1 Corinthians 10:1–2).

Like the land on Day 3, Israel emerged from a watery grave into new life—while their enemies were swallowed by the deep. Likewise, Jonah was raised from the depths on the third day:

“Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights“ (Jonah 1:17). “And the LORD spake unto the fish, and it vomited out Jonah upon the dry land“ (Jonah 2:10).

Hosea spoke of the third day as a time of revival:

“After two days will he revive us: in the third day he will raise us up, and we shall live in his sight” (Hosea 6:2).

Hosea’s “us” speaks of God’s people—those He will raise up to live in His sight. This call to revival is echoed in the cry of the prophet Jeremiah:

“O earth, earth, earth, hear the word of the LORD” (Jeremiah 22:29).

The triple repetition is striking. It speaks not of the physical land, but to the people of the earth—God’s covenant nation and, by extension, all who are called to hear and live. Just as the dry land appeared on the third day and just as Christ rose on the third day, so also the “earth”—God’s people—will be raised up to spiritual life through the Word of the LORD.

All these foreshadow Jesus Christ:

“And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day“ (Luke 24:46). “And that he was buried, and that he rose again the third day according to the scriptures” (1 Corinthians 15:4).

As early Christians saw, the dry land emerging on Day 3 prefigured Christ rising from the tomb. Just as the earth rose from the deep and bore fruit, so Jesus rose in power and brought “life and immortality to light”:

“But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10).

Jesus Himself used the image of a seed:

“Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24).

Day 3 literally introduces seeds and plants springing up. Spiritually, it proclaims that life comes from death and fruitfulness from sacrifice. Paul uses this image to explain resurrection:

“Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body that shall be… But God giveth it a body as it hath pleased him” (1 Corinthians 15:36–38).

The gathering of the waters also points to God’s power over chaos. In biblical imagery, the sea often represents turmoil or death. By commanding boundaries for the sea, God displays His sovereignty:

“Thou hast set a bound that they may not pass over; that they turn not again to cover the earth” (Psalm 104:9).

In the Flood, those bounds were temporarily removed. Then God reversed the judgment:

“And God remembered Noah… and God made a wind to pass over the earth, and the waters asswaged… The fountains also of the deep… were stopped, and the rain… was restrained; and the waters returned from off the earth continually” (Genesis 8:1–3).

This reset points forward to Christ. As Jesus said:

“But I have a baptism to be baptized with; and how am I straitened till it be accomplished!” (Luke 12:50).

At the cross, the flood of judgment fell on Him. Afterward, the “dry land” of a new covenant appeared, ushering in the flourishing kingdom of God.

The vegetation of Day 3 also reveals God’s provision. Plants were made to nourish life:

“And God said, Behold, I have given you every herb bearing seed… and every tree… to you it shall be for meat. And to every beast of the earth… I have given every green herb for meat” (Genesis 1:29–30).

God provides before man even exists—an act of grace. As Psalm 104 says:

“He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth” (Psalm 104:14).

This parallels God’s spiritual provision: His Word and His Son as the bread of life. Jesus frequently used agricultural images—seeds, soil, harvest—first seen on Day 3. Every plant bearing seed “after its kind” reflects divine order and multiplication. The Word of God is seed:

“Now the parable is this: The seed is the word of God” (Luke 8:11).

Fruit-bearing is expected. Believers are to be fruitful:

“And he shall be like a tree planted by the rivers of water… his leaf also shall not wither; and whatsoever he doeth shall prosper” (Psalm 1:3). 

“Blessed is the man that trusteth in the LORD… he shall be as a tree planted by the waters… her leaf shall be green” (Jeremiah 17:7–8). 

“I am the vine, ye are the branches: He that abideth in me… bringeth forth much fruit… Herein is my Father glorified, that ye bear much fruit” (John 15:5, 8). 

“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith…” (Galatians 5:22). 

“Which is come unto you, as it is in all the world; and bringeth forth fruit… since the day ye heard of it” (Colossians 1:6).

Day 3 declares: life multiplies by God’s blessing. Every seed and tree whispers of a greater harvest—souls redeemed and virtues grown by His Spirit.

Christ and Redemptive Themes: Day 3’s themes of resurrection and fruitfulness converge perfectly in Jesus Christ. Not only did Christ rise on the third day, but He is also called:

“But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20).

The term “firstfruits” refers to the first portion of a harvest offered to God, signifying more to come. Christ’s resurrection guarantees that a full harvest—the resurrection of all believers—will follow:

“But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming“ (1 Corinthians 15:23).

Jesus also likens Himself to a vine and believers to branches:

“I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away… Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine… I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing“ (John 15:1–5).

Just as the land on Day 3 could only bear fruit through God’s command, we, too, can only bear fruit through Christ, the living Word. He brings life to our hearts, the “soil” of the Spirit.

“And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred” (Mark 4:20).

The Kingdom of God is also pictured through agricultural imagery. Jesus said:

“Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it” (Mark 4:30–32).

Isaiah prophesied how God’s Word works like rain to bring life:

“For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud… So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please” (Isaiah 55:10–11).

The Tree of Life first mentioned in:

(Genesis 2:9) “And out of the ground made the LORD God to grow every tree that is pleasant to the sight… the tree of life also in the midst of the garden”.

It appears again in the new creation:

“On either side of the river, was there the tree of life, which bare twelve manner of fruits… and the leaves of the tree were for the healing of the nations” (Revelation 22:2).

This tree—planted on the Day 3 earth—points to Christ:

“She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Proverbs 3:18).

Early Christians even saw the wood of the Cross as poetically linked to Day 3’s trees, bringing healing:

“Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24).

Where the first tree brought death, Christ’s “tree” brought life. Day 3, overflowing with vitality, foreshadows Christ’s life-giving work: He is the seed who died and rose, the firstfruits of the new spiritual man, the vine in whom we bear fruit, and the source of living bread and water.

This promise reaches beyond personal resurrection—it points to a new creation in Christ, not of flesh but of spirit. What was once cursed now yields righteousness and praise by the power of God. As Isaiah foretold:

“Instead of the thorn shall come up the fir tree… and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13).

“For as the earth bringeth forth her bud… so the Lord GOD will cause righteousness and praise to spring forth before all the nations” (Isaiah 61:11).

Thus, Day 3 stands as a witness to God’s eternal work in Christ: from death, life; from emptiness, abundance; from the dust, a new creation. In Him, the curse gives way to fruitfulness, and righteousness blossoms forever in the kingdom of God.

The first three days of creation establish the foundational structure of the world; the next three will fill those realms with purpose and life. Day 3 brought the forming phase to completion, as land emerged, seas were gathered, and the earth sprouted vegetation. Now, on Day 4, God begins the filling phase by appointing luminaries in the heavens. This orderly pattern—first forming, then filling—reveals divine wisdom and design. While Day 3 introduced physical life that grows, bears seed, and perishes, Day 4 introduces the lights that govern times and seasons and point to greater spiritual realities. The focus shifts from earth to heaven, reminding us to look beyond temporal provision to eternal purpose. As Paul exhorted the Colossians: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:1–2). Just as creation moves from the sprouting of plants to the shining of stars, so God leads us from natural understanding to spiritual wisdom.

Day 4: Sun, Moon, and Stars – Governing Lights and Signs of Seasons

Physical Creation: On the fourth day, God appointed specific luminaries to inhabit the heavens and serve as vessels to reflect the divine light introduced on Day 1:

“And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years” (Genesis 1:14).

Before these light-bearers appeared, Scripture tells us:

“And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness” (Genesis 1:3–4).

This original light, created before the sun, moon, or stars, was not natural sunlight—it was divine in origin. God’s sovereign command alone brought illumination, showing that He rules over light and darkness even without created vessels. Scripture affirms:

“God is light, and in him is no darkness at all” (1 John 1:5).

This light points us to Christ:

“That was the true Light, which lighteth every man that cometh into the world” (John 1:9).

“For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

So from the beginning, the gospel was proclaimed in creation. Christ, the true Light, preceded the sun. The physical luminaries of Day 4—sun, moon, and stars—were created to reflect that divine light and govern the physical realm:

“And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also” (Genesis 1:16). 

“And God set them in the firmament of the heaven to give light upon the earth… and to divide the light from the darkness: and God saw that it was good” (Genesis 1:17–18).

These bodies now served distinct purposes: regulating time (days, seasons, years), distinguishing day from night, and providing signs for sacred events. The Hebrew word for “lights” (ma’ôr, מָאוֹר, Strong’s H3974) designates them as vessels of illumination—unlike the original light of Day 1. These are appointed rulers, not sources of light in themselves.

Importantly, the text avoids naming them “sun” (shemesh, שֶׁמֶשׁ, Strong’s H8121) and “moon” (yareach, יָרֵחַ, Strong’s H3394), referring instead to them functionally as the “greater” and “lesser” lights. This narrative restraint appears deliberate. The Hebrew language clearly includes these names, as seen in later passages like Genesis 37:9 “And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.”, but Genesis 1 omits them. This stylistic decision reflects the purpose of the passage: to present the sun and moon not as deities or autonomous forces—as many surrounding cultures believed—but as created instruments in God’s service.

Later Scripture reinforces this distinction. God explicitly warns against worshiping the host of heaven:

“And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven” (Deuteronomy 4:19). “If there be found among you… one that hath gone and served other gods, and worshiped them, either the sun, or moon, or any of the host of heaven…” (Deuteronomy 17:2–3).

By withholding their names and emphasizing their function, Genesis affirms that these lights are neither eternal nor divine. They are appointed by God, not to be worshiped, but to serve. Psalm 19:4 says, “In them hath he set a tabernacle for the sun,” portraying the heavens as a sacred space where the sun moves by God’s command. Psalm 104:2 adds, “Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain,” evoking the imagery of a temple. Just as God commanded the placement of lamps in the earthly tabernacle (Exodus 25:37), He appointed the sun, moon, and stars to shine within His cosmic sanctuary—ordered, purposeful, and subject to His glory.

These celestial lights also carry spiritual meaning. Their anonymous titles in Genesis reinforce the point: they derive their identity not from what they are, but from God’s purpose for them. The sun, the “greater light,” symbolizes Christ:

“But unto you that fear my name shall the Sun of righteousness arise with healing in his wings” (Malachi 4:2).

“I am the light of the world” (John 8:12).

The moon, the “lesser light,” pictures the Church, reflecting Christ’s glory in a darkened world:

“Ye are the light of the world” (Matthew 5:14).

“But we all… beholding as in a glass the glory of the Lord, are changed… from glory to glory” (2 Corinthians 3:18).

These lights do not shine by their own power but serve by God’s decree. They are types and shadows—Christ as the source, the Church as the reflector. Joseph’s dream reveals this symbolic connection: “Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” (Genesis 37:9-10). Likewise, Revelation presents a heavenly image of the faithful people of God: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” (Revelation 12:1). The sun, moon, and stars point forward to Christ’s reign, the Church’s witness, and the saints who “shine as lights in the world” (Philippians 2:15).

Thus, Day 4 completes the pattern begun on Day 1: the light now has ordained bearers, time has sacred rhythm, and the heavens are filled with God’s order and beauty. The first four days of creation show God’s unfolding plan: He introduces what he is creating, the heavens and the earth (Genesis 1:1), separates light from darkness (1:3–5), divides the waters and establishes the firmament (1:6–8), gathers the seas and reveals dry land while clothing it with vegetation (1:9–13), and now on Day 4, appoints heavenly rulers to govern light and time (1:14–19). With the sun, moon, and stars now ordained to rule the day and night, the heavens no longer stand as a silent expanse but as a finely tuned instrument of God’s design. The simple statement, “He made the stars also,” speaks volumes—revealing a Creator whose power needs no embellishment. God saw that it was good. The evening and morning, the fourth day.

As we move into Days 5 and 6, the focus shifts from forming and ordering the world to filling it with more life. The seas and skies—formed on Days 2 and 3—will now be inhabited by living creatures, and the earth will bring forth beasts and, ultimately, mankind. Each new creation will reflect God’s purpose and glory, and in mankind especially, being made in His image. The foundation laid in the first four days prepares for the dynamic activity of the next two—where the creation bursts forth with breath, motion, and dominion under heaven’s light.