Christian Apologetics Study



The Genesis Creation Revelation Theory say Genesis chapter one and parts of Genesis chapter two describe Moses’ creation vision. Many proponents of this view argue that historical events were revealed to Moses during six consecutive night visions called days, and each vision represents what was revealed to Moses about the primeval past, but not the actual timeframe of the creation. Believers in this theory argue that the seven creation days have a six plus one heptadic structure, which is found elsewhere in apocalyptic literature. In Revelation 6:1-8:1; 8:2-11:19; and 16:1- 21, “the pattern is of six related events followed by a seventh”: seven seals, seven trumpets, and seven bowls of wrath, with the seventh component of each series fundamentally different from the preceding six. Believers in this theory say “there is more in parallel here than form alone. Both are similar in objective because both give an historic and eschatological perspective. Revelation gives human history’s heavenly view with dramatic illustrations of its culmination. Likewise, Genesis chapter one focuses on the universe’s creation, its history, and its destiny. Proponents of this theory teach that Genesis 1:1 to 2:4 is decorated with visionary and revelatory depictions by Moses, who is the premier prophet in the Old Testament Hebrew Scriptures. They believe that Moses is the direct author of this material. They find the six plus one pattern in one other place, in Exodus 24:16-18, where Moses ascends Mt. Sinai. On the first six days, the cloud covers the mountain. On the seventh day, Moses goes up into the cloud. Consequently, they argue that the days in Genesis chapter one are “seven days of divine revelation to Moses”. While there is currently insufficient evidence to confirm this theory, the Genesis Creation Revelation Theory appears to solve the conflict between science and religion. At first glance, this theory appears to be compatible with either a young or old Earth interpretation of the Genesis creation account.


Because the first humans were created on day six, then no human could have witnessed the creation events from days one to five. Many Christians, who seek to be faithful to what the Holy Scriptures say, will agree that Moses must have received an extraordinary revelation from God about how the Lord created the universe, planet Earth, and life. Many scholars believe that Moses was the original author of the Book of Genesis and he wrote and edited Genesis to Deuteronomy during his 40 years in the wilderness.

The first clue that Moses had a vision of the creation week is revealed in Exodus 24:15-18: “Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the LORD dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud.  Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel.  Moses entered the cloud and went up on the mountain. And Moses was on the mountain forty days and forty nights.” In other words, while Moses was on Mount Sinai, he was shown a vision of the creation of the heavens and the Earth. To prove this, one has to go no further than the first chapter of Genesis. It described what happens during each of the six days and nights Moses was in the cloud.

The second clue that Moses saw the creation week in a panoramic vision  is the phrase repeated in Genesis chapter one: “And there was evening and there was morning, the first day… the second day… the third day… etc.” While the biblical day is from sunset to sunset to equal 24-hours, this fact also means that Moses’ vision began during the evening and concluded during the morning. In other words, Moses had six night visions about creation history. Throughout the Holy Scriptures, God usually show His prophets the past and future in visions and dreams.

The third clue that Moses saw the creation week history is the pictorial and conceptual nature of the creative acts described in  Genesis 1:1-31 and Genesis 2:1-25. Genesis chapter one is very descriptive and decorated with imagery because Moses was watching and hearing the events of creation. God is also mentioned in the third person (HE) rather than in the first person (I). Moses described the events of creation from the perspective of a geocentric orientation. In other words, the creation was revealed from the view of an Earth bound observer looking outward and upward from the horizontal surface of the Earth, according to Genesis 1:2. Moses employs the language of visual appearance and never the language of precise scientific description because science did not exist during his generation. Genesis 1:1-31 to 2:4 reveals Moses vision during the first six days and nights of his 40 days and nights atop Mt. Sinai.

After the first 40 days and nights on Mt Sinai, Moses went back up into the mount a second time and stayed another 40 days and nights. The creation was shown to him again, which he wrote in the second chapter of Genesis. He was also shown the remaining chapters of Genesis and the history of Israel down to his birth. Now this second chapter of Genesis consists of the following subjects: Adam was made of the dust of Earth and God breathed into him the breathed of life, according to Genesis. 2:7. The Garden of Eden contained both the Tree of Life and the Tree of the Knowledge of Good and Evil and there were laws concerning them, according to Genesis 2:8-17.  The division of the sexes began when Eve was taken out of Adam, according to Genesis 2:21-25. This history revealed that Adam and Eve were in perfect peace while they were in the garden. The second chapter of Genesis is simply a retelling of the first chapter with more significant details, which Moses did not include in the first chapter. The remaining chapters in Genesis dealt with the generations of Adam to Abraham, which Moses probably compiled and edited from ancient sources.


On the first day, Moses saw God create the universe: “In the beginning God created the Heavens and the Earth” (Genesis 1:1 NIV). This single verse describes the actual transformation of invisible energy into all of the fundamental physical forms of matter (as summarized in Albert Einstein’s famous E=mc2 equation) that would be transformed into moons, planets, stars, galaxies, and everything else – including humankind.  The next verse describes the Earth following its creation and sometime after the creation of the universe: “Now the Earth was formless and empty, darkness was over the surface of the deep, and The Spirit of God was hovering over the waters” (Genesis 1:2 NIV).

The universe as it exists was not produced by some cosmic accident. The conditions of creation were intricately planned and considered. A mindless uncontrolled “big bang” would result in destruction and chaos, not the life and order we now observe. On the other hand, a great initial expansion of physical matter that had just been transformed from pure energy, followed by orderly development (from natural laws put into force beforehand by the Creator: gravitational force, electromagnetic force, strong nuclear force, and weak nuclear force) of stars, galaxies and everything else, is reasonable, rational, and logical. Therefore, what follows, in the “seven days,” is a description of the forming of substance already created in preparation for the creation of humankind.

Later, Moses saw and heard God say “Let there be light” (Genesis 1:3 NIV). The sun was already shining brightly, but God made the Earth’s thick new atmosphere allow diffuse light to penetrate to the surface. And so it was that the light was made separate from darkness. The first day of Earth’s creation was literally the first “day” as someone on Earth’s surface would experience it – a period of opaque light, and a period of darkness (Genesis 1:3-5 NIV).

We learn that God’s creative power is manifested by simply speaking. His first creative word called forth light in the midst of darkness. In John 1:1-2 we learn that the “Word” (Yeshua) was in the beginning, and that the “Word” was with God and was God. John further tells us that “through him [the Word] all things were made; without him nothing was made that has been made” (John 1:3 NIV). God did not just make a physical universe: “God saw all that he had made, and it was very good” (Genesis 1:31 NIV). Whatever God makes is very good indeed, because the Word through which He created all things is the very essence of goodness, beauty, and light: “In him (Yeshua) was life, and that life was the light of men. The light shines in the darkness” (John 1:4 NIV), now as it did at the very beginning of creation.


On the second day, Moses saw God separating the waters. There was no liquid water, no oceans. All of the water was in the form of a vapor, a worldwide super-fog, extending a number of kilometers up from the very hot bare-rock earth’s surface. God’s “hovering over the waters” in verse 2 describes His being above that gaseous-water atmosphere, not a liquid ocean. God then caused most of the water to condense onto the cooling earth which simultaneously formed a whole-planet ocean and cleared the sky (Genesis 1:6-8 NIV). The expanse, called “sky,” is the atmosphere, or layer of air between the water-covered Earth and the clouds above.


On the third day, Moses saw God forming a supercontinent and a super-ocean. The further cooling of the surface set in motion a process of natural contraction, uplifting and motion of the crust. The Earth changed from a smooth one-level molten “cue ball” to a planet with an irregular surface with ocean basins and landmass. With dry ground available, the first plants were made to grow in great abundance (Genesis 1:9-13). Earth’s original landmass existed as a single super-continent before it became divided into seven major continents – Africa, Antarctica, Asia, Australia, Europe, North America, and South America.


On the fourth day, Moses saw God allowing the sun, moon, and stars to appear. Before this day, the sun, moon, and stars were invisible. God transformed the upper atmosphere from a translucent sky into a transparent sky.    The sun, moon, and stars were to “serve as signs to mark the seasons, months, and days.” The sun measured the day (sunset to sunset), the moon measured the month (new moon to new moon), and the stars measured the seasons (Genesis 1:14-19 NIV). The appearance of the sun and the moon on the Fourth day was not a new creation. They had existed in beginning (Genesis 1:1 NIV). The words translated “made” in the 16th verse is not the same word as is translated “created” in verse one, and does not imply a “creative” act. What is meant here is that the clouds broke away and permitted the sun and moon to be seen, and from that time they were appointed to measure the days, and years, and seasons as we have them today.


On the fifth day, Moses saw God create flying creatures for the sky and marine animals for the ocean. This day’s work included the primeval fishes, amphibians, reptiles, mammals, and birds. The fossil record show that these creatures were larger in size probably because they lived longer in an environment designed for maximum genetic expression. God created many other life forms during the Fifth Day, but only the fishes and birds are mentioned. God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” (Genesis 1:20-23 NKJV). Here is the first time we come across the word “CREATE” since we read of the original creation of the earth in verse one.


On the sixth day, Moses saw God create land animals and humankind. This day’s work included the creation of reptiles, mammals, flightless birds, along with sauropod and theropod dinosaurs. God reveals that each living creature on the land is created “according to their kind.” This refutes the notion that all species of animals evolved from a single, common, primeval organism. It supports the scientific evidence that living creatures have adapted over time to their environment, while there is no convincing evidence that one species of animal has evolved into another. God created humankind in His own image. God saw everything that He had made, and it was “good” (1:4, 10, 12, 18, 21, 25, 31). It is interesting to note that God declared all that he had made on the sixth day “very good” perhaps to stress the relative significance of this day in comparison to the prior days.


On the Seventh Day, Moses saw God conclude His work on creation; and He RESTED, not because God was tired, but because the seventh day of the creation week was a type of the Sabbath. This appears clear from Exodus 20:11 because Moses wrote that “For in six days the Lord made heaven and Earth, the sea, and all that in them is, and rested the SEVENTH day; wherefore the Lord blessed the SABBATH day, and hallowed it.” According to the Dead Sea Scrolls and the Septuagint version of the bible, this passage says that God CEASE from working, which indicates that God was never tired, but that God only stopped working on the seventh day.


The Genesis creation revelation theory says that the seven days of creation comprise a biblical creation history, and each day represents a prophetic picture of the distant past, a factual but unclear flicker of divine truth wherein a “day” parallels an unknown time period. Just as prophetic depictions of the distant future horizon use figurative chronological markers, Genesis chapter one employs a “prophetic” summary of the primeval past. The revelation theory teaches that God’s purpose was to show Moses and most of humanity creation history in six days without revealing the encyclopedic details for the creation of the universe and formation of life upon the Earth. This theory says God passed before Moses’ eyes creation images, representing the most characteristic phases of the entire creation work during six days. Moses later preserved for future readers a memorial of these phases, but without having himself penetrated into their scientific meanings in detail, any more than the prophets were able to completely understand their prophetic visions. The revelation theory argues for six literal days that can be employed to defend either long or short creation days because each day represent an unknown time period, which is consistent with the eschatology found in other apocalyptic books.

When God revealed or depicted to Moses, in six night visions called days, His previous creative activity in history, these creative events do not represent strict chronological sequences because they are part chronological and part topical. This means that various stages or phases of creation are introduced in a logical order because they bear upon the human observer on the Earth’s surface (Genesis 1:2). It is more logical to describe the Earth’s surface following the original creation of the universe upon which the observer must stand before introducing the sun, moon, and stars which are to shine upon the Earth and regulate the seasons. In other words, Moses uses the language of visual appearance and not the language of precise scientific description. For example, Moses describes the appearance of the Earth’s landmass on day three and the appearance of the sun moon and stars on day four, although the Earth’s landmass and the star systems were all created in the beginning, according to Genesis 1:1.  Moses could not see the landmass during days one and two in his vision, but by day three, the landmass emerged from beneath the ocean. Likewise, the Earth’s upper atmosphere transformed from a translucent into a transparent atmosphere by day four.  This revelation appears to demystify the Genesis creation account.

While many people attempt to use the revelation theory to defend long creation days, biblical scholars argue that Exodus 20:10-11 and Exodus 31:17 says God created all things within six days. The works of Flavious Josephus, the writings of the early Church Fathers, the Book of Jasher, and the Book of Jubilees all say that God created the heavens and the Earth in six normal 24-hour days. Therefore, If Moses had panoramic visions and revelations of creation history, the time period for the Genesis creation history was short and was  only six normal 24-hour days.  The revelation theory appear to answer the question concerning how Moses acquired information about the subject of origins before human beings were created. This theory lays out an order of the creation history consistent with modern scientific interpretations.  However, this theory cannot be employed to blend Darwinian and evolutionary dogma into the Genesis creation account because the Holy Scriptures continually teach that God made all things in six normal days.

The revelation theory appears to harmonize with modern science and God’s Holy Scriptures. However,  some biblical scholars argue that there is nothing in the text of Genesis chapter one that would suggest that a mere vision is being described. If Genesis chapter one  was really only a vision (rep

resenting the actual events of primeval history), then almost any other apparently historical account in scripture could be interpreted as a vision, especially if it relates to transactions not naturally observable to a human investigator or historian. By cutting the Genesis creation account loose from reality, the revelation theory allows science to have a free rein and anything that science would propose could be put into or behind the creation account.


Creation; Dr. Grant R. Jeffrey; 2003. Genesis One; Dr. Gerald Schroeder With Zola Levitt; 1998. Genesis and The Big Bang; Gerald L. Schroeder, Ph.D.;1992. Starlight and Time; D. Russell Humphreys, Ph.D.; 1990. Rethinking Genesis; Duane Garrett; 2000. The English Septuagint Version, Sir Lancelot C. L. Brenton; 1851. The New King James Version; Thomas Nelson; 1982. The Signature of God; Grant R. Jeffrey; 2010. Three Views on Creation and Evolution; J.P. Morland & John Mark Reynolds; 1999. Unveiling Mysteries of the Bible; Grant. R. Jeffrey; 2002. The Genesis Account of Creation; Lee Warren, B.A., D.D.; 1997. Creation Revealed in Six Days; P.J. Wiseman; 1946.



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