men by the standard of righteousness. He has furnished proof to all men by raising Christ from the dead (Acts 17:31).
1.1.6 Theological commentary is necessary to further analyze and explain natural or general revelation.
Chafer (1971:1:48-60) confirms God’s revelation of Himself by means of nature (Gen. 3:18-19; Ps. 19:1-6; Rom. 1:19-23; Rom. 8:19-21). Chafer adds a number of other revelations that are considered by some as fitting under special or supernatural revelation. Chafer continues by arguing that God has revealed himself through his providential hand (Deut. 30:1-10, Dan. 2:31-45, 7:1-28; Hosea 3:4-5). God the eternal Son has been revealed through the preservation of creation. Christ called all things into existence and sustains them by His own power (Col. 1:16; Heb. 1:10; Heb. 11:3; Col. 1:17). Thirdly, God has revealed Himself through miracles to man. These miracles (signs) proved Christ’s words and His offer of the kingdom as the true Messiah. Finally, God has revealed Himself through communication with man via theophanies, visions, and dreams (Gen. 3:8; Num. 12:8; Deut. 34:10) (ibid: 1971:1:53-60). Harold Lindsell in his book The Battle for the Bible categorizes these proofs beginning with God’s providential dealings as belonging to special or supernatural revelation (1976:29-30).
Charles Hodge, the Princeton scholar, confirms that revelation is the communication of knowledge (1975:1:156). He argues that general or natural revelation testifies to God’s presence by the witness of creation. He cites Psalm 19:1-4, Psalm 94:8-10, Acts 14:15-17, 17:24-29 and Romans 1:19-21 (Hodge 1975:1:24-25). Shedd (1979:1:62) defines revelation to be one of two categories. The first is general revelation. This is revelation that can be seen by the witness of creation. It is not written but is verified by special or supernatural revelation (the Bible). Special revelation will be dealt with later in this chapter. Shedd in his Dogmatic Theology defines general revelation as truth which man can perceive and process by reason (ibid:1:62). This knowledge has been available to man from the beginning of creation. If this were not true then God would be unjust. How could God declare men without excuse that spurn general revelation (Rom. 1:20)? Leitch (1975:1-2 in Henry (ed.) 1975) argues that both psalmist and apostle validate the fact that God can be known through his works. The knowledge is God which has been manifest within man (Rom 1:19). Man has suppressed this knowledge (Rom. 1:19, 21). The exegesis of the text is clear: “because the knowledge of God is manifest within them” (Rom. 1:19) [author’s translation] (Alan & Black 1968:531). Man refusing to acknowledge God’s testimony to his eternal power and God head, confirmed by His creation, are without excuse (Rom. 1:20). God can send the one who spurns this truth to Hell and still be just. It may seem harsh but this is what an accurate exegesis of the result clause of Romans 1:19 states. The apostle Paul uses man’s infidelity to the truth of God’s witness to Himself via creation to establish the guilt of the Gentiles in Romans 1:18-32.
Shedd concurs that natural revelation is inadequate for man to be saved (1979:1:66-67). Paul’s revelation of natural or general revelation in Romans 1 points out the fact that creation is the witness of God to man of his presence via creation. The certainty of the witness of God to His existence via creation to man is proven by Romans 1:19. Men are said to be without excuse. The question of whether man will be given further revelation (special) concerning the saving grace of God in Jesus Christ alone is dependent on man’s response to natural revelation. Charles Hodge points to the certainty of the universal knowledge of God based on scripture (Rom. 1:19-21) (1975:1:195). His point is that the heathen have the knowledge of God so that they are rendered inexcusable regardless of their infidelity and immorality (ibid: 195).
In evaluation, creation testifies to the knowledge of God as the creator of the world. Known (Rom. 1:19-21) means that creation testifies to God’s eternal power and deity. Man can not be saved by general or natural revelation but it determines whether he will receive additional light (special or supernatural revelation of salvation only through Jesus Christ).
1.2 Special Revelation must be defined.
1.2.1 Special revelation is the written Word of God.
1.2.1.1 The Written Word of God
Walvoord (1974:32-33) presents a case for special revelation. His main argument is that the 66 books of the Bible completed revelation ceased. Special revelation is the knowledge of Jesus Christ whereby man could be saved (John 14:6, Heb. 1:1-3, 1 Cor. 2:9-13). Kant the philosopher emphasized reason and knowledge. Schleiermacher, by contrast, reintroduced intuition and feeling. Schwarz informs us that these ideas lived on into the 19th and 20th centuries (2005:1). This is a stark contrast to special revelation whereby man would not have this knowledge unless it was revealed to him. It is interesting that Schleiermacher rejected natural revelation (ibid: 11). Christianity was to Schleiermacher a matter of feelings over facts (ibid: 13). Doctrine had to be verified by human experience. Schleiermacher’s overemphasis on experience was a direct reaction to Kant’s emphasis on knowledge (ibid: 14). Hegel, by way of a further contrast, was interested in theology. Religion was to him merely man’s consciousness of a universal being (ibid: 19-20). Special revelation is revelation of the living Word of God, Jesus Christ (Chafer 1971:7:268). He supports his statement with these scriptures: Heb. 1:1-2, John 1:18, John 7:46, 1 Cor. 1:24, John 3:2, Rom. 5:8, and 1 John 3:16. Special revelation is better defined as the revealed Word of God (1 Cor. 2:10-11). It is true that Jesus Christ is the Living Word of God. Special revelation must be defined as the revealed Word of God (1 Thess. 2:13). The Bible is the inerrant Word of God.
Warfield begins defining special revelation as it is the supernatural intervention of God for the salvation of men (1948:71). He references the theophany of the pre-incarnate Christ in the Garden of Eden (Gen. 3:8). The fall of man broke this intimate fellowship between Adam and His God (ibid: 71). Special revelation is related to the purpose of God. The pattern of sin and judgment in Genesis 1 through chapter 11 caused God to turn from the world to choose one man. He called Abram through whom would come the Savior and the Scriptures (ibid: 71). The Lord God chose Israel as a people for himself. It was through Israel that blessing would come to the whole world (Gen. 12:2, 3; 17:4, 5, 6; 18:18; 22:18 and Rom. 4:13). Warfield cites those verses used to establish natural or general revelation (Acts 14:17; Acts 17:27; Rom. 1:20-21, and Ps. 19) (ibid: 72-73). He gives the long account of Hebrews 1:1-2. “God has spoken” [Aorist Active-Constative- just that He has without reference to the action] “formerly to the fathers many times and in many ways by the prophets in last of these days has spoken to us by son, whom He appointed heir of all through whom also he has made the ages” (Heb. 1:1-2) [author’s translation] (Aland & Black 1968:747).
The word reveal is used in the Old and New Testaments many times. The Hebrew word galah or its equivalent in Aramaic gelah is used. The application of this word to revelation means the removal of either obstacles or the uncovering of the same to perception (Warfield 1948:97). The word reveal in the New Testament is the Greek word apokalupto. Warfield points out that in 2 Thessalonians 1:7 and 1 Peter 4:13, it is the noun derivative apokalupsis. This word used in the New Testament means to disclose. Other New Testament words are phaneroo to manifest, epiphaneia – manifestation in 2 Thess. 2:8, 1 Tim. 6:14, 2 Tim. 1:10, 4:1 and Titus 2:13. Epiphaino is used in Titus 2:11 and 3:4, and is translated appearing and appearance respectively. Deiknuo meaning to show is used in Rev. 1:1; 17:1; 22:1, 6, 8; Acts 9:16; 1 Tim. 4:15. Exegeomai is used in 1 John 1:18. Chrematizo meaning impart revelation is used in Matt. 2:12, 22; Luke 2:26; Acts 10:22; Heb. 8:5, 11:7, and 12:25. Chrematismos has the idea of a divine communication. It is used in Romans 11:4 (ibid: 97-98). Warfield elaborates further on the Old Testament words raah (to see), roeh (seer), marah and mareh designates what is seen in the revelation. Raah is used with the external while hazah is used of internal revelations (ibid:98). The word of the Lord is a common phrase in the Old Testament. Torah is used to indicate authority and a divine communication (Is. 1:10; 1 Sam. 2:3; Mic. 4:2)(ibid: 99-100). The word of God is the written word in John 15:25, and 1 Corinthians 15:54. The word of God is contrasted with tradition in Mark 7:10. The whole body of revelation is indicated in the term the prophetic word in 2 Peter 1:19 (ibid: 100). The Old Testament used
