The Fourth Day, Filling the Heavens With Lights Part 1

Introduction

God’s act of filling the heavens with lights is important enough that it will require multiple posts. Our study will begin with an overview of the structure of the narrative, introducing important words found in the structure and close our first post with an analysis of a key word אוֹת ‘owth, the Hebrew word for “sign”. This word is important as it bears on eschatology and provides important insights into God’s intended purpose in structuring the heavens as He has done.

Turning to the Genesis creation-narrative, we have now reached the fourth day of creation and begin a new series of creative acts of God. Having completed three days of separating and bounding, the three spaces created during each of the first three days will now be filled. The filling of the spaces corresponds with the creation of the spaces. Thus, on the first day, God created light and on day four, God fills this space with lights (luminaries). The lights consist of the sun to give light during the daytime and the moon and stars to cast light during the period of darkness. It brings a further correspondence. As the separation of light from darkness followed a rhythmic pattern of day and night, the luminaries God created mark the times and seasons, providing signs to portend the change of times and seasons.

Many have noted the choice of word “lights” rather than sun, moon and stars. The Hebrew word used for lights is (מָאוֹר ma’owr) meaning light or a light as applied to the sun and moon. Some have speculated that “lights” was employed to prevent veneration of the sun, moon and stars. If so, it failed with Israel often accused of worshiping the luminaries (Deuteronomy 4:15-19; Jeremiah 8:1-3).

In Exodus ma’owr refers to the lights in the Tabernacle (Exodus 25:6; 27:20; 35:8, 14; 39:37) with frequent reference to the menorah, the candlestick found in the Holy Place. It likely links cosmic luminaries in Genesis with the lamp stand of Exodus. Each was to provide light, a symbol of God’s presence, and the revelation and manifestation of God’s glory. The link is unsurprising given Israelites considered the cosmos to be God’s temple.

The first occurrences are in Genesis 1:14-16 and refer to luminaries that God created. The structure of the passage is seen in Table 1 and Table 2:

Importantly, the luminaries are “signs,” (אוֹת ‘owth) in Hebrew, to mark seasons, days and years. The term sign (‘owth) is strongly tied to eschatology warranting analysis.

The Importance of Signs and Their Eschatological Significance

Signs are extensively mentioned throughout the Old and New Testaments. Dunn defines the various signs and their meaning:

1. 1. A visible mark or object intended to convey a clear message, e.g. the sun and moon (Genesis 1:14), the mark of Cain (Genesis 4:15), tribal standards (Numbers 2:2).
   2. An assurance or reminder, e.g. rainbow (Genesis 9:12), to Rahab (Joshua 2:12), stones from the Jordan (Joshua 4:6).
   3. Omens named by prophets as pledges of their predictions, e.g. the death of Eli’s sons (1 Samuel 2:34); Saul’s prophetic ecstasy (1 Samuel 10:6); the young woman with child (Isaiah 7:10-14); various symbolic acts (as in Isaiah 20:3; Ezekiel 4:1-3).
   4. Works of God. When the word “sign” is used in the plural together with “wonders” (mopheth) the events are understood to be the works of God, or attestations of his active presence among his people. This is seen in the account of the Exodus, where the plagues are described as signs (Exodus 4:28, 7:3, 8:23). The Exodus itself, with the deaths of the Egyptian first-born, the crossing of the Red Sea and the destruction of the Egyptian army, provides the supreme example of such signs and wonders (Deuteronomy. 4:34; 6:22, 7:19). This conviction is found throughout the OT (e.g. Numbers 14:11; Joshua 24:17; Psalms 78:43; Jeremiah 32:21; Nehemiah 9:10), and Israel was assured that when God revealed himself again it would be with “signs and wonders” to herald his coming (Joel 2:30). [2]

Most important is Dunn’s observation that the wonders and miracles of God associated with Israel’s exodus were signs. God’s prophetic promise that He would reveal Himself again in similar signs and wonders to herald His coming links “signs” to eschatology and His coming. It is thus essential that Christians recognize these signs so that they are ready for His return. In light of this Jewish expectation, it is unsurprising that John’s Revelation describes many of the eschatological judgments to befall the earth as Egyptian plagues while envisioning the Saints standing victorious upon “shores” that seem to recall Israel’s deliverance from Egypt at the Red Sea. Importantly, there is an implication that signs will be seen or found in the cosmos to herald the Lord’s coming.

Returning the the creation-narrative, Genesis 1:14 states the sun, moon and stars are for signs and seasons. While Genesis 1 is pointing toward knowing the arrival of the seasons, the constellations of stars and the movement of planets were studied by wise men and magi who used the stars as signs of important supernatural events. Eclipses, comets and uncommon planetary alignments were often seen as portending judgments or blessings. [3] Balaam prophesied a coming Messiah as a star (Numbers 24:17), suggestive of deity appointed of God. [4] The sign of the coming of the Messiah was celestial, the star in the east, quite possibly predicted by Balaam as a star out of Jacob (Matthew 2:2).

The Hebrew for sign is translated appointed sign of fire, suggestive these signs were designed to purify Israel and judge God’s enemies. It is used of signs shown to Moses by God, specifically tied to Moses’ rod and to the signs and wonders used to judge Pharaoh. This word was also used to describe laws and festivals instituted by the Lord including the Sabbath (Exodus 31:13), setting apart the firstborn (Exodus 13:9), the giving of firstfruits (Deuteronomy 26:8-10) and following the Lord’s ordinances (Ezekiel 20:18-20), all designed to purify and sanctify Israel. Such signs were designed as a enduring witness of God’s work among His people.

¹² Also I gave them my Sabbaths as a sign between us, so they would know that I the Lord made them holy. Ezekiel 20:12

Though these signs were to produce holiness, there were also appointed times when Israel would come before Yahweh with offerings or to perform cultic responsibilities. Often these appointed times were festivals fixed to new moons. There was also a spiritual significance to these signs, most notably in the setting apart and consecration of the firstborn.

Though often signs were to offer reassurance (the rainbow as a sign to Noah after the flood, the blood of the Passover lamb as a sign of escaping judgment (Exodus 12:13) and the request by Rahab as a sign that God’s judgment on Jericho would not fall on her household [Joshua 2:12]), fifteen occurrences of “sign” refer to God’s miraculous signs performed for Israel when in captivity in Egypt. Such signs are temporal, and introduced by God at various times to make known His immediate purposes or foreshadow truths God would reveal in the future. Israel was commanded to teach these signs to their children as a reminder of God’s faithfulness to Israel and also to encourage Israel that God would be similarly faithful in the future (Exodus 12:25-27).

These encouragements are repeated to Israel throughout the Old Testament as a reminder that the day would come when God would again reveal Himself with signs and wonders in the latter days, rescuing Israel in her time of greatest crisis (Joel 2:30) again like the signs and wonders seen during the Egyptian captivity and subsequent exodus.[5] Israel was consistently told to remember the great deeds done in Egypt and Yahweh’s faithfulness to strengthen confidence in His faithfulness. As Moses had predicted, a greater prophet than He would come and God’s people must listen to Him (Deuteronomy 18:15). He would lead His people on an exodus greater than that of Moses ( Isaiah 7:18; 11; 19; 43; 44-45; 49; 62; Jeremiah 23:1-7; Micah 2:12-13), an exodus from all the nations. Note particularly Psalm 106:47 which requests Yahweh deliver Israel from the nations as He had delivered them from Egypt.

Jeremiah 10:2 described signs appearing in the heavens, in echo of Genesis 1:14 affirming the heavenly bodies were indicative of spiritual times, not merely physical calendar dates of the seasons. Other prophets, while not using the word “signs”, predicted disruptions in the heavens and the heavenly bodies (Isaiah 13:10; 24:23; 30:26; 60:19-20; Ezekiel 32:7; Joel 2:10, 31; 3:15). It suggests that the sun’s rising and setting, moon’s monthly cycle, and planetary movements were predictable and considered a certainty. That the prophets predicted times of cosmic disruption with these heavenly bodies not only portended coming chaos and destruction, but these disruptions were signs of the times.

Jesus spoke of the necessity to discern the signs of the times, drawing a direct parallel with viewing the heavens (Matthew 16:3). He further predicted a coming disruption of the heavens as a sign of the end (Matthew 24:3-35; Mark 13:4-31; Luke 21:7-36; cf. Acts 2:19; Revelation 15-16), necessitating the ability to discern the signs of the times.

But discerning the signs of the times goes beyond the end of the age. Jesus’ ministry was marked by signs (John 20:30; Acts 2:22; Hebrews 2:4), as was the ministry of His disciples (Mark 16:20; Acts 2:43; 4:30-31; 5:12; 8:13; 14:3; Romans 15:19; 2 Corinthians 12:12; ) – signs that were to accompany all Jesus’ followers (Mark 16:17). These signs and wonders performed by Christ (and His followers) stand in strong contrast to the the unbelief of the Jewish religious leadership who consistently demanded a miraculous sign of Jesus’ authority (Matthew 12:38-39; John 2:18; 4:48; 6:30), at times demanding that the sign come “from heaven” (Matthew 16:1; Mark 8:11; Luke 11:16), to which Jesus predicted only the sign of Jonah (Matthew 12:39; 16:4; Luke 11:29-30), a fitting response to their demand for a heavenly sign. His resurrection would certainly be His greatest sign – a sign undeniably from heaven. Jesus’ followers could discern the signs of Jesus’ miracles while Jesus’ opponents were unable to properly discern His signs.

An important distinction is found where Jesus and His Apostles warn against false signs, particularly as the end of the age approaches (Matthew 24:24; Mark 13:22; 2 Thessalonians 2:9; Revelation 13:13). False signs are conspicuously marked as occurring on earth.[6] Matthew warns of false Messiahs and false prophets who perform great signs and wonders to deceive. He warned that the Messiah is not to be found on earth, “in the wilderness” or “in the inner rooms”. Mark warns similarly. Key to proper discernment of the signs is one’s perspective. Those whose eyes are on the heavens, will properly discern the false signs that occur on earth from the true sign of Christ in heaven: “as lightning”, “in heaven”, “the Son of Man coming in clouds with great power and glory”. Great irony is found here. Jesus’ opponents demanded a heavenly sign and received one – Jesus’ resurrection, and yet they continued to reject the sign. In the end, they will accept and believe false, earthly signs and lying wonders in place of the heavenly sign they sought. Ironically, Jesus will again accommodate them with a truly heavenly sign, the sign of His coming in the clouds. No wonder then, that “all the peoples of the earth will mourn” (Matthew 24:30). The sign of Jesus’ coming, a truly heavenly sign, will reveal their wicked, unbelieving hearts that were all too anxious to accept false, lying signs. They will be without excuse as Deuteronomy 13 warns that God will test their hearts using a false prophet:

¹ If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, ² and if the sign or wonder of which he has spoken takes place, and he says, “Let us follow other gods” (gods you have not known) “and let us worship them,” ³ you must not listen to the words of that prophet or dreamer. The Lord your God is testing you to find out whether you love him with all your heart and with all your soul.[7]

Israel’s failure to abide by this warning sealed their fate while suggesting a great test of God’s people in the end-times. While immediate concern is upon how God designed the sun, moon and stars as signs, later Old Testament and New Testament authors reinterpreted signs as indicators of the spiritual times of the end, giving them far deeper significance in prophetic scriptures.[8] While the reinterpreted scriptures appear to refer to changes in the literal movements and functions of the sun, moon and stars, stars were often reinterpreted as angels and heavenly powers, suggestive that the changes in the sun, moon and stars may not be limited to physical cosmic signs, but may also portend changes in the roles and loyalties of God’s heavenly angelic powers throughout our age, particularly the intense cosmic warfare between the legions of God against those of Satan. Following Jesus’ instructions are key. Believers must be able to discern the signs of the times, whether these signs are physical cosmic signs in the heavens, or spiritual signs indicative of the unseen spiritual warfare in cosmic spheres. Most importantly, we must recognize the sign of Jesus’ Parousia, differentiating between it and the false signs of God’s enemies envisioned in Satan and his followers. These false signs will be used to purify God’s people by separating out the wicked idolators from those who remain true to the covenant of Christ’s blood.

Relevance to Christians Today

It is premature to draw many conclusions as the symbolism of the sun, moon and stars is yet to be analyzed. That said, there are still some important conclusions we can make. First, that the creation-narrative describes the cosmic orbs as lights, signals that the author has in mind the idea of the starry hosts as part of God’s cosmic temple. That the lamp stand was similarly described as a light points to this reality. If the author of the Genesis creation-narrative was Moses as is often asserted by Jewish tradition, it strengthens the argument that Moses intended the link. The view of creation as the erection of God’s cosmic temple has already been introduced in a prior post.

Second, light was created and separated the darkness on the first day. With establishment of a rhythmic cycle of day/night, time was also created. On day four, the space created by light was filled with lights whose purpose was in part to perform time-keeping, not just of seasons but later authors reveal that the cosmic orbs were studied to learn of important spiritual times and spiritual seasons. This outcome is anticipated in the corresponding spiritual significance already discussed regarding light and darkness. It is a highly structured, well thought out presentation with meaning foreshadowed beyond what can be seen from the creation-narrative alone.

What this means, is that Christians should search the Scriptures to better understand the spiritual signs of the times as all know that the date of Christ’s return is known only to the Father. Readiness for Christ’s return, so frequently mentioned throughout the New Testament, requires one to understand the spiritual times with an ability to read the signs of the times. The failure of Israel’s most knowledgable religious leaders to divine the signs of the times and their failure to recognize Christ’s miracles as signs and wonders reveals the great difficulty of the task, much as divining the stars proved sufficiently difficult that few wise men understood the star’s appearance at Christ’s birth as the sign of a coming new age.

Dunn’s claim is an important starting point. The signs and wonders performed by Moses at the Egyptian exodus establish the pattern of spiritual signs and wonders to occur in Israel’s exodus and regathering. Future posts will argue that the “season” of God’s ingathering of Israel is times between Christ’s first and second coming. This is the time typically described in Scripture as a time of harvest (or season of harvest). Israel’s failure to perceive the signs and wonders of Christ’s earthly ministry estranged her (save a remnant of faithful) from participation in this great harvest. It seems a warning to the church, that she also not miss the spiritual signs and wonders of Christ’s ministry through the Spirit throughout our age, consummating with great signs and wonders that close our age. Failure to properly divine these signs means a failure to be ready for the Lord’s return. It brings a greater judgment than that of Israel. It means exclusion from inclusion in the great ingathering, rejected and damned to eternity in hell.

What is most striking, is how little emphasis there is upon this topic in contemporary churches. Many Christians seem to have little or any awareness that our current age is an age of spiritual harvest where spiritual fruitful of leading many to Christ is a requirement. Often discussions regarding regathering or ingathering center upon historical Israel rather than the church. Similarly, the great end-of-the-age signs and wonders are often believed to apply to historical Israel rather than the church. But Christ’s many sermons regarding end-of-the-age readiness applied to His followers, not the masses of Judaism who had rejected Him.

Finally, the ingathering is also often applied only to historical Israel as a yet-future event rather than a current reality occurring throughout our age. Throughout our age, Gentiles and a remnant of Jews have been ingathering into God’s kingdom as the Gospel has spread throughout the world. It is one of the greatest signs and wonders – the fulfillment of the Abrahamic promise that through him (i.e. his Descendant Christ and his spiritual descendants – followers of Christ), all the peoples of the earth would be blessed. Israel has not been rejected, only her ingathering follows that of the Gentile nations (Romans 11:25-29). This mystery will be discussed in greater detail in future posts. For our purposes, critical is realization that the promised end-of-the-ages exodus is already here. The exodus from the nations and ingathering to God’s new heavenly land (Hebrews 11:16) is happening throughout our age upon the Christian’s death. Hence why verse 13 describes believers as strangers and foreigners on earth and verse 5 adds, “If they had been thinking of the country they had left, they would have had opportunity to return.” Upon death, one cannot return to the country they left.

Thus, even those who are not alive during the end-of-the-ages judgments, do not escape the requirement of imminent return of Christ. They must be ready each day, expecting the possibility of return – either Christ’s return to earth, or our return to Him in heaven. Readiness is key, and readiness requires one to be able to perceive the signs of the times.

[1] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 22

[2] Dunn, J.D.G , The Illustrated Bible Dictionary Part 3, Signs, Wheaton, IL, Inter-Varsity Press, Tyndale House Publishers, 1980, p. 1450

[3] Malina, Bruce J., On the Genre and Message of Revelation, Star Visions and Sky Journeys, Peabody MA, Hendrickson Publishers, 1995

[4] “The word ‘star’ is also used metaphorically without astronomical reference, usually to imply dignity, either innate or usurped (Job 38:7; Deuteronomy 12:3; Revelation 1:16, 20; 2:1, 3:1; 12:1; 22:16).” Fermer, M. T., The Illustrated Bible Dictionary Part 3, Stars, Wheaton, IL, Inter-Varsity Press, Tyndale House Publishers, 1980, p. 1485

[5] The end-time judgments are often modeled after the judgments and miracles of the exodus. This is expected as the Messiah was predicted to be One greater than Moses (Deuteronomy 18:15-19) who would lead His people on an exodus greater than the Mosaic exodus. It is likely why Israel was entreated to remember the great deeds Yahweh performed during the exodus (e.g. Psalms 77-78; 90; 99; 103; 105-106; 135-136; Isaiah 10:20-27; 27; 63; Jeremiah 2:6; 16:14-15; 31; Ezekiel 20; 37:15-28; Daniel 9:1-19; Amos 2-3; 9:7; Micah 6:1-5; 7:15; Zechariah 10). The expectation that One greater than Moses would come and perform signs and miracles like (but greater) than Moses was parlayed by Jesus and His disciples (Matthew 2:13-15; 12:30; 23:37; 25:26; Luke 3:17; 11:23; 13:34; John 1:45; 3:14; 5:46; 6:32; Acts 3:22; 13:39; 1 Corinthians 10:1-13; 2 Corinthians 3; Hebrews 3; 8; Jude 1:5; Revelation 11:8; 15:3).

[6] Even the false sign of Revelation 13:13, calling down fire from heaven to the earth is a miracle performed on earth, in contrast to Christ’s miracle of appearing in heaven, in the clouds.

[7] John’s description of the beast from the sea and the beast from the land seems to provide an echo back to Deuteronomy 13:1-3 but also to Exodus 13:9  and Deuteronomy 6:8; 11:18. Israel was to remember how Yahweh brought them out of Egypt with a mighty hand and in gratitude, they were to be faithful covenant partners, showing their love to Yahweh through obedience to the covenant. They were Yahweh’s firstborn. Failure to honor the covenant would not only bring death, but surprisingly another “sign”, the sign of destruction upon their heads “forever” (Deuteronomy 28:15-68). Note particularly in Deuteronomy 28 that God promises to destroy Israel seven times for their covenantal failures before warning them He would make destruction a sign upon their heads forever. In taking the mark of the beast and his false prophet – the mark on the forehead or right hand, they turn their back upon all the great signs and miracles God was performing through Jesus, the greater than Moses(Deute ronomy 18:15-19). They were also denying the exodus He was leading while denying His Messiahship. No wonder taking this sign symbolized certain death to John, who likely was echoing back to Deuteronomy 28. Worshiping the beast is blatant idolatry while denying the power of God, His Messiah and His Spirit.

The Fourth Day – Filling the Heavens with Lights – Part 2

The Symbolism of the Sun and Its Prophetic Implications

Though the sun is not mentioned in the creation-narrative, its symbolism is important to grasp. David described the Lord as a “sun and shield” in Psalm 84:11, seeming to emphasize the protection and glory of God’s presence among His people, bestowing “favor and honor” upon the righteous. The favor extends to include the kingly line of David (Psalm 89:35-37), unsurprising given its veiled reference to the Messiah. The great favor is seen in the establishment of his line forever, comparing it with the enduring nature of the sun or moon as a “faithful witness in the sky”. Again, it appears a veiled reference to the Messiah, pointing to His kingdom as enduring forever like the sun.

Malachi 4:1-2 also describes God (or His Messiah) as a “sun of righteousness” bringing healing to the righteous. He adds however, that to the unrighteous it will be like a furnace consuming them like a fire, again comparing the sun to God’s righteous judgment which brings favor to the righteous while utterly destroying the unrighteous. [1] Malachi also describes this time of judgment as “that day”, a cipher for the Day of the Lord. [2]

Isaiah 24:21-23 speaks of signs in the sun and moon that portend the end, with the sun  ashamed and the moon as dismayed or confounded. Reference to “in that day” again points to the Day of the Lord. Whether Isaiah expected physical cosmic signs portending the end is unclear. If however he also understood the sun as symbolic of God’s glory and righteousness, then his assessment that the sun would be ashamed points to judgment for unrighteousness in the world if not also a failure to acknowledge God as sovereign.

The conflict is supernatural, going beyond the earth to include powers in the heavens. Recalling the food of Noah’s day, Isaiah tells us the floodgates of heaven open. The consequences to the earth are cataclysmic as the powers in the heavens are punished in the supernatural conflict between the forces of God and those of Satan.

In another reference to the Day of the Lord, Isaiah 30:18- warns Judah not to make a covenant with Egypt and encourages them to turn from their idols to the Lord. The Lord promises to be gracious to His people, a God of justice (righteousness) who will deliver His people in a time of adversity, bringing fertility restoring their desolate land. In that day “the moon will shine like the sun, and the sunlight will be seven times brighter . . . when the Lord binds up the bruises of his people”.

That the brightness increases seven-fold reveals the grace of God toward His people on that day, saving them from destruction and healing their afflictions. It is a time of restoration for Israel. The seven-fold increase suggests God’s glorious presence restored with consequent blessing and salvation envisioned as the brightness of the sun and moon.

Micah 3:5-7 describes the judgments against false prophets as the sun setting, leaving them in darkness, unable to foretell the future, pointing to the sun as revelation and truth. Jeremiah 15:9 made a similar prophecy on unrepentant Judah, with her “disgraced and humiliated” as her sun had set while still day. It prophesied her scattering from the land following Manasseh’s sin.

In contrast to judgments on the unrepentant, the reward for the faithful is ever to be in God’s light, in God’s presence forever where “the sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end. Then will all your people be righteous and they will possess the land forever” (Isaiah 60:19-21).

These prophecies all reveal the  sun symbolizing God’s presence and revelatory natures that comes from restoration of His people. He is the sun of righteousness who, in restoring His people, brings them to purity and righteousness. The sun (the greater light), described in Genesis 1, was one of the governing luminaries ruling the day, serving as a sign for seasons, days and years and lighting the day. Later authors reveal a deeper hope of living in a new world lit by God’s righteous glory and presence where the physical sun is no longer needed.

New Testament authors reveal consistent meaning. In the transfiguration of Christ (Matthew 17:1-2), the anti-type to the face of Moses (Exodus 34:29), the brightness of Jesus exceeded that of Moses. [3] Unlike Moses, Jesus’ face shone like the sun, a confirming sign of His deity  and the Father’s approval and favor upon Him.

John received a similar sign in his vision of Christ on Patmos (Revelation 1:16) in echo of Matthew 17:1-2 and Malachi 4:2.  The accompanying lamp stand speaks of Yahweh’s presence (or more specifically to Jesus’ deity) with His people envisioned as seven churches, one for each prong of the lamp stand. Saul also received a similar sign when persecuting followers of Jesus in Acts 26:12 blinding him during his encounter with Jesus. Amos 8:9 predicted the sun setting upon Israel for her sin against Yahweh, which appears ironically fulfilled in Saul for his sin against Christ and His people. Jesus has revealed Himself to Saul as a light brighter than the sun, consistent with Malachi 4:2 and Matthew 17:1-2.

It is not just Jesus who shines brighter than the sun however. In Matthew 13:40-43, Jesus predicted  fires of judgment on the ungodly contrasted to the righteous, who will shine forth like the sun, consistent with Psalm 84. Revelation 21:23 reveals that the new creation will no longer have sun or moon with the new Jerusalem lit with the glory of God and Christ as its lamp (stand). John’s careful inclusion of this detail seems intended to signal the fulfillment of Isaiah 60:19-21.

With the new Jerusalem, there is no need for sun or moon as there is no longer need for signs and their timekeeping system. The redemptive program will have been completed, eternal Sabbath will have been achieved and eternal Sabbath is celebrated. By implication, the glory of God will exceed the brightness of the sun (and moon), displacing it. In the new creation, there will be no physical sun or moon as the city will be lit with the spiritual light of God’s glorious presence. We will no longer be separated from Him but will spend eternity together tabernacling with Christ. In the first creation, God provided physical lights and a physical light-keeping system to provide signs for the days, years and seasons. In the final creation God and His Christ are the true light to those restored to His glorious presence and His redeemed are “lights” that fill the new Jerusalem (see Figure 1). [4]

The Symbolism of the Moon and its Prophetic Implications

In the ancient near east, the moon was a special object of reverence and worship among pagan cultures. An object of worship in Job 31:26, it was deified from antiquity as early as Sumerian times (called Nanna, and also known as Sin to Akkadians), Ur was a center of moon worship where Abraham lived. [5] The Babylonian moon god Sin was placed on seals and amulets, portrayed standing on a crescent moon. Amulets are still found around the necks of Bedouin camels to this day, honoring the moon for safe passage. [6] The moon was worshipped by a variety of early near eastern cultures including the Babylonians, Canaanites, the Nabataeans, the Egyptians and the Greeks. In the Greek world moon worship was directed to Diana, a female deity symbolized by the crescent moon, often associated with fertility worship. [7] Similarly, it was personified and worshiped as Anaitis by Armenians, Astarte by Phoenicians (Job 32:26; kings 23:13; Jeremiah 7:18; 8:2; 19:13; 44:17-19), Ashtoreth by Syrians Sin by Babylonians and Isis by Egyptians, all under the title of Queen of heaven.

Biblical Significance of the Moon

Two common Hebrew words for the moon are ירח yareah and לבנה lĕbanah though these words lack symbolic evidence. More instructive is חדש chodesh, Hebrew for new moon or month and its companion Greek term μήν mēn. Per Strong’s, chodesh occurs 276 times in Scripture, with the AV translating it “month” 254 times, “new moon” 20 times, “monthly” once and “another” once. The term mēn occurs less frequently in the New Testament and comes from the Sanskrit root ma meaning to measure. Chodesh was widely used to measure time, routinely measuring the various periods of time including reigns of kings (e.g. 2 Samuel 2:11), marking important festivals and important historical events such as the flood, Israel’s exodus from Egypt, her wanderings and the erection/consecration of the tabernacle. In each of these cases, chodesh was used to specify a specific day of the month when something occurred.

The careful recording of the dates suggests importance. The events and their times were appointed, and one wonders if their appointments are related to eschatology as well as history. Requirements for the feasts, festivals and important religious events were referenced to the cycles of the moon (Leviticus 16; 23). All were referenced to the new moon with the exception of the Feast of Weeks, which was referenced to the Sabbath after the Passover.

Passages where the new moon records important historical dates could also significant. Joshua 4:19 notes the Israelites crossed over the Jordan and entered Palestine on the tenth day of the first month, the same day that the Israelites were commanded to take a lamb and set it aside in preparation of the Passover. Similarly, the building of the temple, its beginning date, completion date and date of its dedication when the Ark of the Covenant was placed within the temple were timed to the new moon (1 Kings 6:1, 1 Kings 6:38 and 1 Kings 8:1-6). It suggests the dedication of God’s restored temple (Ezekiel 40-48) could occur on the feast day of the seventh month, the Feast of Tabernacles.

With the return of the exiles, those who had taken foreign wives were to separate themselves from their wives by the first day of the first month,  emphasizing the importance of personal consecration leading up to the Passover. Ezra also opened the Book of the Law on the first day of the seventh month and read it to the people, signifying Jewish re-commitment to the Law.

Despite the historical, religious, ceremonial and typical significance of the new moon, Judah repeatedly failed to appreciate the spiritual significance of the ordinance. Judah’s indifference to the requirements of the new moon celebrations became a complaint of the prophets (Isaiah 1:13-14; Amos 8:1-7). Yet Isaiah prophesied a time when Israel and the world would respect the new moons and Sabbaths (Isaiah 66:23) and Ezekiel prophesied New Moon and Sabbath offerings in a restored temple by Israel’s prince (Ezekiel 45:17 -20) with temple purification on the first day of the first month, consistent with historical precedent. The prince’s offerings makes atonement for the nation of Israel, pointing to a Messianic princely High Priest in atoning for God’s people and nations.

The temple, once sanctified, becomes the source of a river of “living water” from which springs health and vitality flowing to the Dead Sea bringing life to it. The banks of the river provide an abundance of trees, the fruit of which is produced monthly. The fruit provides sustenance and the leaves provide healing (Ezekiel 47:12).

Turning to the New Testament, John has a vision of a new heaven and new earth, where there is no temple, sun or moon, but where there is a river flowing from the throne of God, with trees of life on each bank, also yielding fruit monthly (Revelation 22:1-5). His vision builds upon Ezekiel’s prophecy, signaling its fulfillment. The trees of life bear twelve crops of fruit (monthly per Ezekiel). The trees have an appointed time to bear fruit, measured monthly and likely correlate with prior New Moon offerings, one of which is the fellowship offering. The basis of fellowship (and the fellowship offering) in Scripture is tied to the breaking of bread and eating together. The monthly fruit-bearing may serve as a memorial of the fruits of resurrection available to believers as a result of Christ’s sacrifice on Calvary and the resultant fellowship that is ours with God through Christ.

Discussion of the moon has spanned both the Old and New Testaments. The pagan worshiped the moon and associated it with fertility, reveling in sordid sexual immorality. Genesis however, refers to it as a light bearer; the “lesser light” when compared with the sun. Its light is also a sign to mark or measure the important “times” of God’s plan of redemption – “the seasons and days and years.” Its purpose was to govern the night, a time when Christ’s bodily presence is absent from the world (our age).

Revelation closes with the completion of God’s plan of redemption and restoration, where there is no longer need for the moon as there is no longer night. Nor is it needed as a sign to mark the seasons and the days and the years, as God’s plan of redemption has been completed. However, redemption seems memorialized by trees that bear fruit monthly, a reminder to all of the important times of God’s redemptive work through Christ.

Under the Covenant of Sinai, the moon and its cycles were central to worship within those covenants, hence the New Moon festivities and offerings. During our present age, Paul tells us:

⁸ Formerly, when you did not know God, you were slaves to those who by nature are not gods. ⁹ But now that you know God–or rather are known by God–how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? ¹⁰ You are observing special days and months and seasons and years! ¹¹ I fear for you, that somehow I have wasted my efforts on you. Galatians 4:8-11

¹³ When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, ¹⁴ having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. ¹⁵ And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

¹⁶ Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. ¹⁷ These are a shadow of the things that were to come; the reality, however, is found in Christ. Colossians 2

Those in Christ need not be judged with special days such as the New Moon consistent with the reality that redemption is accomplished for those in Christ. The moon, the lesser light symbolizes the timing of God’s redemptive plan during our age. Its light was like that of the seven pronged lamp stand, suggestive that it was the light of God’s servants during His absence. Its cycles were designed to show forth the timing of God’s redemptive plan, entrusted in the church. At the conclusion of God’s redemptive plan, there will no longer be a moon as redemptive “signs” are no longer needed. What began in the Genesis creation-narrative as a physical light bearer to mark the times, became a sign of spiritual timeswhen important cultic events and responsibilities would be accomplished. In the new creation however, there is no longer need to celebrate new moons as God’s redemptive plan has been accomplished for those who have accepted Christ. For those in Christ, we can partake of the fruit of restoration, envisioned as a fruit crop bearing monthly.

The Biblical Symbolism of Stars

The stars were also worshiped by ancient near eastern cultures and were often used to foretell the future. Astrology and the Zodiac date back to antiquity, used by pagans to portend the future and provide guidance for the present. Given the pagan abuses associated with the astrology, it is surprising that Zodiacal constellations are mentioned in Scripture, notably Job 9:9: 26:13; 38:31-32; Amos 5:8. [8]

The passages indicate the constellations were known since antiquity, used in measuring or determining the seasons and open the possibility specific constellations may be signs of the end-times. Stars however, had significance in antiquity beyond timekeeping. In the book of Enoch, stars were symbolic of angelic beings and the heavenly hosts:

The stars (Deuteronomy 4:19) and, more rarely, the angels (1 Kings 22:19) are the host of heaven. [9]

The personification of stars into gods and goddesses was common in the ancient near east.

In antiquity, stars were widely thought to be living beings . . . A belief that the stars are alive belongs to worldwide folklore and indeed lies behind the common phenomenon of star worship. Greek myths depict divinities (Venus, for example) and heroes and heroines (such as Hercules and Andromeda) as stars. The Zoroastrian Pahlavi texts from ancient Iran equate the fravasûis (the eternal spirits of humanity) with heavenly bodies. The Egyptians identified the dead pharaoh with the Pole Star. Oceanic mythology regards the stars as children of the sun (female and the moon (male) . . . Jewish tradition also shared this view.[10]

Scripture often represents angelic or heavenly beings represented symbolically as stars. Psalm 148:1-6 places the angels in heaven – His heavenly hosts, with the luminaries who are commanded to praise the Lord. Grouping them together enhances the view that stars can be emblematic of angels and spiritual beings in the heavens.

Similarly Psalms 19:1-5 speaks of the heavens as having a voice to proclaim God’s glory and speech to display knowledge – knowledge heard throughout the heavens and the earth. The personification of the luminaries supports the view that the stars can represent angels.

Psalms 147 states that God knows the stars by name. Having names for stars may be poetic language or may suggest the “host of heaven” represents more than stars.[11] Similarly Job 38:7 placing angels side by side with “morning stars” that sang together (see Revelation 22:16 in which Christ refers to Himself as “the bright Morning Star”.

Daniel 8, in describing the horns on the fourth beast states:

⁹ Out of one of them came another horn, which started small but grew in power to the south and to the east and toward the Beautiful Land. ¹⁰ It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them. ¹¹ It set itself up to be as great as the Prince of the host; it took away the daily sacrifice from him, and the place of his sanctuary was brought low. ¹² Because of rebellion, the host of the saints and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground.

The passage ties rebellion to throwing down some of the starry host, supportive stars can represent angels and heavenly principalities. The symbolism of stars as angelic or spiritual beings brings greater meaning to the passage. Daniel 12:1-3 promise that the righteous will shine like the stars in the heavens. The righteous will be like the angels.

In describing the fall of Babylon, Isaiah’s prophecies (Isaiah 14:12-14) suggest that the king of Babylon was behaving like an earthly representation of Satan desiring to exalt himself above “the stars of God”, portraying stars as spiritual beings hinting of rulership and governance, consistent with Genesis 1:16.

These passages show that from the earliest times, stars and their constellations had deep significance, indicators and signs of the physical seasons yet also angelic powers in the heavens, lending insight into why Moses described the stars as governors. If stars are representative of angelic powers, it suggests that governance over the heavens, yet also includes activities on earth. Proper governance is inferred in Revelation 1:20 with the seven stars representing the angels overseeing the seven churches. Improper governance is apparent in Jude 1:6, 13 where fallen angels are described as wandering stars, not holding to their assigned positions in the heavens, subject to future judgment.

What does all of this mean? Though Genesis points to the stars as signs of physical seasons, later authors convey the deeper meaning of the starry hosts as signs of spiritual seasons and spiritual times. It is particularly evident in John’s Apocalypse. In Revelation 12, John sees in the heavens a sign that is astrological:

¹ A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. [12]

John’s vision of the appearing of an important constellation in heaven is a great sign that signals the birth of Christ and His kingdom (vss 4-5). Importantly, John defines a time of great spiritual importance using an astronomical constellation.  The symbolism includes a dragon that sweeps a third of the stars from heaven to earth, portending an assault upon the earth by heavenly angelic powers supporting Satan symbolized in the dragon.

The dragon and His forces are opposed by Christ as “Morning Star” (Revelation 22:16), a term probably well understood by first century Jews and Gentiles. Its use to describe Christ’s Parousia infers His return will be as a bright and shining star heralding the morning. Such symbolism gives additional meaning to the words of Jesus to the Church at Thyatira in Revelation 2:

²⁶ To him who overcomes and does my will to the end, I will give authority over the nations – ²⁷ ‘He will rule them with an iron scepter; he will dash them to pieces like pottery’ – just as I have received authority from my Father. ²⁸ I will also give him the morning star.

The star not only suggests a position of ruler-ship/governance, but reference to an iron scepter suggests spiritual power for those privileged to receive this promise. It suggest that the ultimate position of the righteous is to be like the angels, having positions of authority and ruler-ship in heaven. If Christ is the Morning Star, it is no surprise that those who overcome would be given the privilege of Jesus’ presence. This is the reward for righteousness and “leading others” to a saving knowledge of Christ, consistent with Daniel 12. [13] Critically, those who overcome the world and its persecutions, will be granted entrance into heaven, given access into the very presence of God, just as the angels currently have.

The Significance of Disruption of the Sun, Moon and Stars

Genesis 1:16-18 states that the sun, moon and stars were to govern the day and the night. Governing is unexpected given these celestial bodies are inanimate. Governing is typically associated with the living. Yet, Moses employs the predictability of the movements of the sun, moon and stars to serve as a model for governing: reliable and predictable. Daybreak and evening can be determined with great certainty, as can the seasons based upon the cycles of the sun, moon and stars. That there is certainty shows Yahweh’s order. There is no chaos present. Everything is ordered with virtual certainty.[14]

Against this background, Scripture predicts times when the sun, moon and stars will be unpredictable with the implication of resultant chaos and de-creation (Ecclesiastes 12:2; Isaiah 13:10; Ezekiel 32:7; Joel 2:10; Joel 3:15).[15] The disruption of these “govenors” is a sign of God’s judgment for sin (Ecclesiastes 12:1-2) which brings chaos into God’s creation. Importantly, it is also a sign that a spiritual war is raging in the heavens, the result of the rebellion of angelic powers against God. Often judgment that destroys kingdoms includes cosmic disruption (Isaiah 13:1-13; Ezekiel 30:). The apocalyptic language emphasizes the world-changing nature of the judgment. Implied however, is an unseen spiritual war “behind the scenes” as frequently these kingdoms are described as Satanic in nature.

Joel is noteworthy, calling Israel to repentance with the prediction of judgment “blow the trumpet in Zion” (2:1), “return to the Lord your God” (vs 13) and “let the priests . . . weep” (vs 17). That “the earth shakes, the sky trembles” (vs 10) portends a supernatural conflict in the heavens. “I will show wonders in the heavens and on the earth . . . before the coming of the great and dreadful day of the Lord” suggests a cosmic disruption with a de-creation of the old world order and its replacement with a new order, a new day, the Day of the Lord. Then follows the broader prediction of judgment upon the entire world “I will gather all nations . . . there will I put them on trial for what they did to my inheritance, my people Israel” (3:2). Joel calls God’s people to repentance before judgment falls upon the world for sin. The coming chaos and de-creation also signals the coming of a new creation that would displace the old creation.

The New Testament provides similar predictions. Christ predicted the disruption of the sun, moon and stars as the eschaton approached (Matthew 24:29; Mark 13:24-25; Luke 21:25).[16] The disciples specifically asked Jesus for the sign of His coming. Jesus answered:

²⁹ “Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ ³⁰ “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. ³¹ And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.” (Matthew 24; see also Mark 13 and Luke 21).

The description hints that while wars, famine and desolation occur on earth, a battle is raging among heavenly powers. The appearing of the Son of Man follows the signs appearing in the heavens. It suggests Christ’s appearing to earth follows a victory over the forces of Satan in heaven. The darkening of the sun and moon with the falling of the stars is the sign that the war is over, the forces of Satan are defeated and Christ can establish God’s kingdom on earth. John’s prophecies support this view (Revelation 6:12-13; 8:12), having the purpose of judgment and repentance. John also predicted judgments directly upon the sun, moon and stars (Revelation 8:12) with a third of each turning dark. This judgment was followed by a “star” that fell from heaven to earth:

¹ The fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss. ² When he opened the Abyss, smoke rose from it like the smoke from a gigantic furnace. The sun and sky were darkened by the smoke from the Abyss.

The activities of the first five angels (Revelation 8:6-9:2) directly connect judicial decrees in heaven with consequent judgments on earth. The judgments on earth follow the proclamations of the angels in heaven, which are described using hail, mountain thrown into the sea, a great star, striking of the sun, moon and stars, a star fallen from the sky. The happenings in the heavens are signs of judgments to bear directly on earth. The descriptions of fallen stars  is noteworthy with two of them having names. They are clearly angels. It reinforces that  disruptions in the cosmos are a sign of spiritual warfare in heaven.

These passages show that disruption of the celestial bodies will be signs to those on the earth that the end is approaching, the time of God’s judgment has arrived and consequent need for individual and corporate repentance among God’s people and unbelievers. They are signs of the spiritual times and are a call to repentance. It was anticipated by the Old Testament prophets and confirmed in the teachings of Christ and prophecies of John.

Relevance to Christians Today

First, the sun, moon and stars were all designed as signs of the times. Later biblical authors applied the sun’s brightness to God’s presence and glory, making the sun symbolic of God’s effulgent presence. The moon came to represent the cycle and rhythm of God’s redemptive plan and the stars came to represent spiritual powers in the heavens (see Figure 2). That the sun and moon are referred to as “lights” using the same word to describe the lamp stand in the Holy Place suggests that these signs were associated with the priesthood, for those in covenant relationship with God and participants in His redemptive plan. The contrast between the luminaries in the first creation and their replacement by the light of God in the final creation seems designed to show that signs are no longer needed when redemption is completed.

Figure 2 continues to affirm the transition between the New and Old Testament claimed in earlier posts. The transition moves from a symbolic representation of redemption to its realization, in which the symbolic “shadows” (symbols) are replaced by their realities in Christ. Critically, the transition follows a very predictable and identifiable pattern in which things physically modeled are obsoleted and replaced by their spiritual realities. The transition attests that the new creation has already come in Christ in inauguration yet awaits its full realization in consummation at the close of the age.

As signs of the times, it must be understood that the ultimate meaning of the luminaries is rooted in these astronomical happenings as indicative of the spiritual times of our age. This is nowhere more evident than in the star of Bethlehem, which signaled the coming of God’s kingdom and His Messiah who would accomplish God’s redemptive plan. John attests it in his presentation of Christ’s coming in Revelation 12 in which he has an astronomical vision:

1 A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4 Its tail swept a third of the stars out of the sky and flung them to the earth.

As will be evident in a future post, there are strong reasons to believe the woman represents the constellation of Virgo rising in the east sky, likely also the dragon represented in another constellation. That it swept a third of the stars from the sky, introduces a spiritual link to the fall of angels allied with Satan.

If one wishes to understand how physical signs can portend spiritual times or spiritual realities, consider the events recorded in Acts 13:6-11 about Elymas, a sorcerer who was physically blinded for opposing the Gospel. Elymas was literally physically blinded as a sign of his spiritual blindness – physical confirmation that spiritually he was a false prophet. Saul also experienced a temporary blindness while zealously persecuting believers in Christ Jesus, again a literal physical blindness as sign affirming his spiritual blindness about Jesus.

More broadly, note the warnings of Christ to the Jews that there would be no sign except the sign of Jonah. It would seem that Jesus was pronouncing “blindness” on the leadership of the Jews (suggested by the lack of visible signs) to mirror their spiritual blindness about Jesus and all His miracles they had personally witnessed and rejected (note the prophecy of Isaiah 6:9-10). The warning suggests that there is a limit to the number of signs that God will provide before pronouncing judgment, even on His covenant community. The judgment follows their failure to properly acknowledge Christ as God’s appointed.

If one wishes to understand the disruption of the sun, moon and stars, consider the words of Moses in Deuteronomy 4:26; 30:19 in which Moses warns the Israelites that heaven and earth would testify against them should they turn to idolatry while living in the land. The disruption of the sun, moon and stars (as well as the disruption of seasons, drought, floods, frosts) is likely testimony against God’s people for idolatry. God is the God of creation. Idols are nothing. In antiquity, men created idols and then foolishly claimed the idols created the world. In defense of His name, God declares He is the Creator of all and idols are useless (Isaiah 44). He demonstrates He is God of all creation through the disruption of His creation, something no idol can fix. Through these disruptions man cannot fix through his idolatries, God testifies against man’s idolatry while affirming to him the uselessness of idols. The God who has foretold all things also affirms His Word through signs in the heavens. He has foretold and foreordained all. No other god can foretell what will come (Isaiah 44:7).

Thus, understanding the sun, moon and stars as signs of the spiritual times is critical, as their disruption reveals man’s sin, and more importantly, the idolatry of His people. It is testimony against God’s people for their failure to honor the One and only true God. We close by emphasizing the importance of the first occurrence of the word “sign” as applied to the luminaries. The length of the discussion is justified in light of the observation of Wenham:

The creation of the sun, moon, and stars is described at much greater length than anything save the creation of man. The description is also quite repetitive. The fullness of the description suggests that the creation of the heavenly bodies held a special significance for the author . . .[17]

May those who are wise continue to search for their special significance.

[1] Malachi’s prophecy quite possibly has its basis in the Egyptian plagues that negatively impacted Egypt but not the Israelites in Goshen.

[2] Some see the prophecies of Isaiah 24 as non-apocalyptic, borrowing apocalyptic language to emphasize the coming destruction of Jerusalem by Babylon. To Jews, destruction of Jerusalem and the temple would likely be viewed apocalyptically in Isaiah’s time, having dramatic impact upon their land, lives and cult. Jerusalem’s destruction could be argued to be the end of an era and the beginning of a new age. Verses 21-23 seem indicative of the Day of the Lord and the end of the age.

[3] Note the parallel: Christ ascended a high mountain with James, Peter and John, as Moses ascended Sinai with Aaron, Nadab and Abihu to be in God’s presence.

[4]We have chosen to skip Genesis 37:5-11, Joseph’s dream of his father, mother and brothers as sun, moon and stars bowing down to Joseph and John’s symbolic meaning in Revelation 12:1-6, both of which point to Israel.

[5] Mitchell, T. C., The Illustrated Bible Dictionary Volume 2, Moon, Wheaton, IL, Inter-Varsity Press, Tyndale House Publishers, 1980, p. 1023-1024

[6] Miller, Madaleine S. and J. Lane, Harper’s Bible Dictionary, New York, Harper & Brothers Publishers, p. 458

[7] Miller, Madeleine S. and J. Lane, Harper’s Bible Dictionary, New York, Harper & Brothers Publishers, p. 458-460

[8] Fermer, M.T., The Illustrated Bible Dictionary Volume 2, Stars, Wheaton, IL, Inter-Varsity Press, Tyndale House Publishers, 1980, p. 1485. He notes the expression for binding and loosing may mean the coming of spring and fall. The hissing serpent is the dragon or serpent of the northern sky which Seiss believed was the constellation Hydra. Seiss, Joseph A., The Gospel in the Stars, Grand Rapids, MI, Kregel Publications, 1972, p. 178

[9] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 35

[10] Allison Jr., Dale C., What Was the Star that Guided the Magi?, available @ http://www.biblicalarchaeology.org/free-ebooks/The First Christmas: The Story of Jesus’ Birth in History and Tradition, Chapter 3, December 1993. Allison also quotes Philo’s view that the stars were living beings to show the Jewish people considered stars as living beings.

[11] At minimum, it suggests that God has authority over them, as naming was often in antiquity a sign of authority over those in subjection. Or it may suggest that the ancients believed that the angelic powers had responsibility for the maintenance of the order of the stars in the heavens.

[12] While it may not be clear that this is an astrological sign, in a future post we will demonstrate that it is in fact an astrological sign in the heavens.

[13] See also Matthew 22, where Christ compares the redeemed in heaven to angels when speaking of marriage in the after-life. Jesus corrected the Sadducees by clarifying that marriage does not exist in heaven. His words compare the righteous in heaven to angels, consistent with Daniel 12.

[14] The sun, moon and stars have faithfully provided the lighting of our current creation since their inception. The rising and setting of the sun, the phases of the moon and the procession of the stars through their constellations can be predicted with great accuracy. They also faithfully provide witness of the timing of God’s prophetic plan and as such, are the model for what faithful leadership and authority are within God’s creation and within His church. If man wishes to faithfully fulfill the authority God has granted him to govern, he need only look to the heavens as a model and testimony.

[15] Though the current discussion focuses upon all three cosmic signs together, often the dissolution of the sun and moon together (without the stars) can similarly signal decreation and chaos or the establishment of a new order (e.g. Isaiah 24:25; 30:26; 60:19-20; Joel 2:31; Habakkuk 3:11). Also, Amos 8:9 speaks only of the sun darkening in judgment.

[16] Luke even states there will be signs in the sun, moon and stars, in what appears to be a direct echo of Genesis 1:14.

[17] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 21