Examples of General Revelation in Nature and Human Experience
Revelation, in a theological context, refers to the uncovering or bringing to light of that which was previously hidden or only obscurely perceived [1]. This concept is broadly categorized into general revelation and special revelation. General revelation refers to God's self-disclosure through creation and human experience, accessible to all people at all times, while special revelation involves more direct and specific communication, such as through scripture or divine visitations [1, 6].
One primary example of general revelation in nature is the observable order, complexity, and beauty of the created world. The intricate design of the universe is often seen as testifying to a divine creator. For instance, the consistent laws governing celestial bodies, the diversity of life forms, and the ecological balance of the earth are interpreted by some as evidence of an intelligent and powerful being behind creation. The Bible itself alludes to this, suggesting that the heavens declare the glory of God and the sky above proclaims his handiwork (Psalm 19:1). The imagery of the rainbow, for example, is used in Revelation to suggest God's qualities, recalling God's covenant with Noah in Genesis 9:8-17 [8]. This natural phenomenon serves as a reminder of divine promises and attributes. Similarly, biblical texts describe natural phenomena as they appear to a spectator, such as stars falling like figs, which, while not scientifically accurate in description, are presented as mighty phenomena accompanying divine judgment or glorification [9].
The human conscience and moral law are often cited as examples of general revelation within human experience. This perspective suggests that all people possess an innate sense of right and wrong, a moral compass that points to a divine lawgiver. The "inward commotion of mind" that accompanies temptation and sin, as described in the context of Eve's fall, can be understood as an internal witness to a moral standard [4]. This internal witness, or conscience, is seen as a reflection of God's moral character imprinted on humanity. The concept of "knowing what is in darkness" (Daniel 2:22) can be spiritually understood as God's ability to reveal hidden truths, not only in the external world but also within the depths of human consciousness [2].
Historical events and human history also serve as a form of general revelation. The rise and fall of nations, the consequences of human actions, and the overarching narrative of human existence are sometimes interpreted as demonstrating divine providence and justice. For instance, the destruction of the old world by the universal deluge, as recounted in Genesis 6, is presented as a consequence of "abounding iniquity" and God's "just resentment" [5]. Such events are understood as revealing God's character and his active involvement in human affairs, even if not through direct verbal communication.
While general revelation provides a broad understanding of God's existence and attributes, it is often considered insufficient for a full and saving knowledge of God. It can reveal God's power, wisdom, and even some aspects of his moral nature, but it typically does not convey specific details about salvation, redemption, or the person of Jesus Christ. This is where special revelation, particularly through the Scriptures, becomes crucial. The Scriptures are not merely a "record" of revelation but are considered the revelation itself in written form, intended for the accurate preservation and propagation of truth [1].
The distinction between general and special revelation is important in understanding how God communicates with humanity. General revelation is universally accessible, providing a foundational knowledge of God through creation and conscience. Special revelation, on the other hand, offers a more specific and detailed understanding of God's character, purposes, and plan of salvation, often through prophetic utterances, divine visitations, and ultimately, the incarnation of Jesus Christ [6]. The book of Revelation, for example, is described as an "apocalypse or unveiling of those things which had been veiled," a "manifesto of the kingdom of Christ" [3]. It communicates God's inspired message through "mysterious symbols, numbers, and word pictures," with Jesus Christ as both its source and main subject [7]. This contrasts with general revelation, which is more broadly perceived through the natural world and human experience.
The concept of general revelation underscores the belief that God has not left humanity without a witness to his existence. Even without direct scriptural knowledge, individuals can perceive aspects of God's nature through the world around them and their own inner moral sense. This forms a basis for understanding human accountability and the universal call to acknowledge a higher power. However, the limitations of general revelation necessitate special revelation for a complete understanding of God's redemptive plan.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 2:22: revealeth-- (Job 12:22). So spiritually (Eph 1:17-18). knoweth what is in . . . darkness-- (Psa 139:11-12; Heb 4:13). light . . . him-- (Jam 1:17; Jo1 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare Co1 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Rev 1:10; Rev 4:2). The form of the apocalyptic re”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1 (introduction): 1TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20) Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the G”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:6: THE FALL. (Gen 3:6-9) And when the woman saw that the tree was good for food--Her imagination and feelings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temptation, and of every sin, is the same; the outward object of attraction, the inward commotion of mind, the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (Jam 1:15; Jo1 2:16).”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 6 (introduction): The most remarkable thing we have upon record concerning the old world is the destruction of it by the universal deluge, the account of which commences in this chapter, wherein we have, I. The abounding iniquity of that wicked world (Gen 6:1-5, Gen 6:11, Gen 6:12). II. The righteous God's just resentment of that abounding iniquity, and his holy resolution to punish it (Gen 6:6, Gen 6:7). III. The special favour of God to his servant Noah. 1. In the character given of him (Gen 6:8-10) 2. In the communication of God's purpose to him (Gen 6:13, Gen 6:17)”
- Jude (Protestant academic) “Tyndale House on Jude 13:19: 13:19-22 It is not possible for human beings to take in the full revelation of God’s holy presence and still live (cp. 6:20-24; Exod 19:21; 33:20). The Old Testament frequently reports divine visitations on earth in human form; these visitations foreshadow the full appearance of God on earth in the incarnation of Jesus.”
- Revelation (Protestant academic) “Tyndale House on Revelation 1:1: 1:1-11 Revelation opens with a three-part introduction, including a prologue (1:1-3), a letter introduction (1:4-8), and a historical introduction (1:9-11). 1:1 The word revelation (Greek apokalupsis) introduces the book’s visionary nature as apocalyptic writing (see Revelation Book Introduction, “Apocalyptic Writing”). God communicates his inspired message through mysterious symbols, numbers, and word pictures. • from (or of) Jesus Christ: He is both the source and the main subject of the book. • the events that must soon take place: Cp. 3:11; 22:6-7; Luke 18:”
- Revelation (Protestant academic) “Tyndale House on Revelation 4:3: 4:3 Rather than painting a visual picture of God (Exod 20:4; Deut 4:15-19), John uses gemstones and the rainbow (Gen 9:8-17; Ezek 1:28) to suggest God’s qualities. The rainbow speaks of God’s grace as it recalls God’s covenant with Noah (Gen 9:13-17) that he would never again destroy the earth with water. In Revelation, however, we see the earth destroyed by fire (cp. Gen 19:24-29).”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 6:13: stars . . . fell . . . as a fig tree casteth her . . . figs-- (Isa 34:4; Nah 3:12). The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.”