God, having called things into being by the first fiat of creation (frequently indicated by the Hebrew word bara), then proceeded to unfold and set in order (Hebrew asah). He separated mountains and valleys, He differentiated between sun, moon and stars. This, too, is part of the creative act. That which He created in the first day He set in order by means of distinctions, separations, distances, in the following days. Finally He made man, with ability to think, to ponder, to observe also these differentiations. 

Man knows that there is differentiation in time; he knows that he himself was the last to be created. And he knows God to be the eternal one, before and above time. The diastase is there, even though God, before and above time, enters into time. And God suggests a further diastase when He speaks of death—a possibility of diastase-in-antithesis. . . Thus creation plainly teaches a setting apart, diastase. But, though God’s dwelling place is distinct from that of man, both live within the one “house” of creation; we may say it thus: there is disjunction within conjunction. God appointed man a dwelling place, but no sooner has He placed man there than he says to him, “Seek my face; know that in my will to love I bend down toward my creatures. From out of your dwelling place, from which my power goes forth.” 

Thus heaven proclaims on the one hand that God and His creation are forever distinct. But on the other hand that God and man are never divorced.  

Heaven: What Is It? - K. Schilder