Genesis 22 stands as one of the clearest prefigures of Calvary. God says, “Take your son, your only son Isaac, whom you love…” The Father of faith carries the wood up Mount Moriah, and the son willingly lays upon it. In the same place, two thousand years later, the heavenly Father would give His only Son — not spared, but sacrificed. The ram caught in the thicket by its horns represents substitution — the innocent in place of the guilty. Jehovah-Jireh, “The Lord Will Provide,” still speaks: on this mountain, the Lord has provided the Lamb for the world.

Appearing suddenly in Genesis 14, Melchizedek — “King of Righteousness,” “King of Peace” — blesses Abraham with bread and wine. He has no genealogy, no beginning, no end (Hebrews 7:3). His presence bridges the Old Covenant and foreshadows the eternal priesthood of Christ. Melchizedek’s name and offering point beyond himself — to the One who would establish everlasting righteousness and mediate between God and man. As Melchizedek blessed Abraham, Christ blesses His Church — the children of faith — with His body and blood, the covenant meal of eternal peace.

In the days of Noah, “the earth was filled with violence” (Genesis 6:11). Judgment came by water, yet salvation was offered through wood — the ark. The ark was sealed, lifted above the waters of death, and rested upon Mount Ararat — a symbol of resurrection and new beginning. Likewise, in Christ, we enter the true Ark — sealed by the Spirit, lifted by grace above judgment, and resting in new creation. Jesus Himself compared His return to the “days of Noah” (Matthew 24:37). The ark was a prophecy of the rapture and refuge in Christ before the storm of judgment.

When Adam and Eve fell, judgment was declared, but within that judgment came a prophecy: “He shall crush your head, and you shall bruise His heel” (Genesis 3:15). This is the Protoevangelium — the first gospel. In it, we see the cosmic battle between the seed of the woman (Christ) and the serpent (Satan). The entire narrative of Scripture — from the cross to the final battle in Revelation — flows from this promise. Genesis begins with a tree that brings death; Revelation ends with a tree that brings life. The Alpha declares what the Omega fulfills.

In Genesis 1, God created the heavens and the earth in six days and rested on the seventh. Peter later echoes this divine rhythm: “With the Lord one day is as a thousand years” (2 Peter 3:8). The ancient rabbis, early church fathers, and prophetic students alike saw in this pattern a 7,000-year plan — six “days” of human labor under sin, followed by the seventh “day,” the millennial reign of Christ. Creation’s rhythm becomes a prophecy: humanity’s history unfolds in seven divine days — six of toil, one of rest. Just as God rested on the seventh, so too will the world rest under the reign of the Messiah.