3. General Revelation
9. What does the chapter suggest about the limitations of human knowledge and the unique character of the knowledge of God?
Reflect on the contrast between human intellectual efforts and the divine revelation of God's nature and will.
10. How do the catechisms of Geneva and Westminster encapsulate the purpose of human life in relation to the knowledge of God?
Consider the profound answers given in these catechisms and how they align with the chapter's teachings on the ultimate goal of knowing and glorifying God.
3. General Revelation If there be any genuine knowledge of God among men, it presupposes that God Himself has condescended to reveal Himself to them.
We do not derive the knowledge of God from our own inventions, inquiries, or reflections. If such knowledge is not freely granted by God's unbounded goodness, it is beyond our reach through the mere exertion of our natural faculties.
While the knowledge of created things differs slightly in its acquisition, for although we are entirely dependent on God for this knowledge, He has endowed mankind with the task of subduing and
exercising dominion over the earth, imbuing them with both the desire and the capacity to do so. Man, being placed above nature, has the ability to observe, investigate, and even manipulate natural phenomena to some extent, compelling nature to reveal its secrets.
However, this power is significantly limited in numerous ways. The deeper science delves into the phenomena, the more it encounters the inexplicable, surrounded on all sides by the unknowable. Many are so convinced of the limits of human knowledge that they not only acknowledge their ignorance but also prophesy that mankind will never attain full understanding.
This limitation is even more pronounced when studying living, animate, and rational beings. For here, we confront phenomena that we cannot manipulate at will but must accept as they are, respecting their inherent mystery. Life, consciousness, sensation, perception, reason, and will cannot be deconstructed or reassembled; they are organic and must be taken in their entirety. Attempting to dissect life only results in its destruction.
This principle applies even more to humanity. While man is a physical being observable by our senses, his outward form merely hints at a deeper, hidden life. This life, imperfectly revealed through physical appearance, can be partially concealed by man himself. He can control his facial expressions to mask inner thoughts, use language to obscure intentions, and behave in ways contrary to his true self. Even an honest man, who shuns deceit, must still voluntarily reveal his inner life for others to truly know him. Though he may inadvertently disclose aspects of his nature, truthful
knowledge of a person requires his conscious and willing selfdisclosure.
This holds true for the knowledge of God. It can only be attained if God, through His own will and pleasure, chooses to reveal Himself to us.
This consideration leads us to a clear understanding of the conditions under which there can be talk of the knowledge of God among men. God is utterly free and independent; He is in no way dependent on us, whereas we are entirely dependent on Him, not only naturally, but also intellectually and morally. We possess no power or control over Him; we cannot make Him the object of our inquiry or contemplation. If He does not reveal Himself, we cannot find Him; if He does not offer Himself, we cannot receive Him.
Moreover, God is invisible, dwelling in unapproachable light, so that no man has seen Him or can see Him. If He hides Himself, we cannot bring Him within the scope of our physical or spiritual perception; and without perception, no knowledge is possible.
Lastly, God is almighty; not only does He govern all creatures, but He also possesses complete control over Himself. While humans may reveal themselves involuntarily, God discloses Himself only by His own will. There can be no involuntary manifestation of God; He reveals Himself solely as He wills.
Thus, the knowledge of God is only possible through a revelation from His side. Man can only gain knowledge of God when He, and to the extent that He, freely makes Himself known to man.
This self-disclosure of God is commonly referred to as revelation.
The Scriptures use various terms for it, speaking of God's appearing, speaking, ruling, working, making Himself known, and so forth.
These terms indicate God's intention to reveal Himself to man, and they show that revelation occurs in diverse forms. Indeed, all of God's outward works, whether in word or deed, are elements of the one, great, all-encompassing, and continuous revelation of God. The creation, maintenance, and governance of all things, the calling and guidance of Israel, the sending of Christ, the outpouring of the Holy
Spirit, the recording of the Word of God, the preservation and propagation of the Church—these are all means and forms through which God's revelation comes to us. They all disclose something of God. Everything that is and happens should lead us to the knowledge of Him, whose knowledge is eternal life.
This revelation, whether general or particular, always bears the following characteristics:
First, it proceeds freely from God Himself. He is the sole agent in revelation, acting with complete consciousness and freedom. Those who reject the confession of a personal, self-conscious God may still speak of a revelation of God, but this usage contradicts the true meaning of the term. For those who believe only in an impersonal, unconscious force, one might speak of an unconscious, involuntary manifestation of that force, but not of revelation, which presupposes the complete consciousness and freedom of God. All true revelation is based on the understanding that God is a personal being, conscious of Himself, capable of making Himself known to His creatures. The knowledge of God among men is grounded in and begins with God's self-knowledge. Without God's self-consciousness,
there can be no knowledge of God among men. To deny this is to entertain the irrational notion that either there is no knowledge of God at all, or that God first becomes self-conscious in mankind, effectively placing man in the position of God.
Scripture teaches quite differently. Though God dwells in unapproachable light, He is nevertheless light, knowing Himself perfectly and thus able to make Himself known to us. "No one knows the Son except the Father, nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him" (Matthew
11:27).
In the second place, all revelation that proceeds from God is a selfrevelation. God is both the origin and the content of His revelation.
This is especially true of the highest revelation given to us in Christ, for Jesus Himself declares that He has made known the name of the Father to men (John 17:6); the only begotten Son, who is in the bosom of the Father, has revealed God to us (John 1:18). This principle applies to all forms of revelation issued from God. All of God's works in nature and grace, in creation and re-creation, in the world and in history, disclose aspects of the incomprehensible and adorable being of God. These revelations vary in manner and degree; one work may emphasize God's justice, another His goodness; here
His omnipotence is manifest, and there His wisdom shines forth.
Yet, collectively and individually, these works proclaim the mighty acts of God, acquainting us with His virtues and perfections, His essence and distinctions, His thoughts and words, His will and pleasure.
However, we must never lose sight of the fact that God's revelation, regardless of its richness, never equates to God's self-knowledge.
God's self-knowledge or self-consciousness is as infinite as His essence, and thus, it cannot be fully communicated to any creature.
The revelation of God in His creatures, both objectively in the works of His hands and subjectively in the consciousness of His rational creatures, encompasses but a small fraction of the infinite knowledge that God has of Himself. Not only mankind on earth but also the blessed and the angels in heaven, and even the Son of God according to His human nature, possess a knowledge of God distinct in principle and essence from God's self-knowledge. Nevertheless, the knowledge imparted by God through His revelation and which can be acquired by rational creatures, though limited and finite and remaining so throughout eternity, is true and pure knowledge. God reveals Himself in His works as He is, and through His revelation, we come to know Him truly. Therefore, there is no rest for man until he ascends from the creature to God Himself. Revelation concerns God
Himself, leading us through creatures to the Creator and bringing us to rest at His Fatherly heart.
Thirdly, revelation, which proceeds from God and has God as its content, also has God Himself as its goal. It is of Him, through Him, and to Him; "the LORD has made all things for Himself" (Proverbs
16:4), "for from Him and through Him and to Him are all things"
(Romans 11:36). Although the knowledge of God communicated in His revelation remains essentially distinct from His self-knowledge, it is so rich, broad, and deep that it can never be fully comprehended by any rational creature. The angels, far superior in intellect to man, daily behold the face of the Father in heaven (Matthew 18:10), yet they long to look into the things revealed to us by the preachers of
the Gospel (1 Peter 1:12). The more deeply people contemplate God's revelation, the more they are compelled to exclaim with Paul, "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!"
(Romans 11:33). Therefore, revelation cannot find its ultimate end in man but transcends and surpasses him.
Indeed, man occupies a significant place in this revelation. It is addressed to mankind that they may seek the Lord, and in seeking, find Him (Acts 17:27). The Gospel must be preached to all creation so that those who believe may receive eternal life (Mark 16:15-16, John
3:16, 36). Yet, this is not, nor can it be, the ultimate and highest goal of revelation. God does not find His rest in mankind; rather, mankind must know and serve God so that, with and at the head of all creation, they may bring glory to God for all His works. In revelation, whether through or by man, God prepares His own praise, glorifies His own name, and manifests His virtues and perfections in the world of His creatures. Since revelation is from God and through God, it also has its destination and goal in His glorification.
This entire revelation, which is from, through, and to God, finds its center in the person of Christ and reaches its climax in Him. It is not the resplendent firmament, nor the majestic eagle, nor a prince or great man of the earth, nor a philosopher or artist, but the Son of Man who is the highest revelation of God. Christ is the incarnate
Word, who was with God in the beginning and was God Himself, the Only-begotten of the Father, the Image of God, the radiance of His glory, and the exact representation of His being. He who has seen
Him has seen the Father (John 14:9). The Christian stands firm in
this faith, having come to know God in the face of Jesus Christ, whom He has sent. It is God Himself, who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (2
Corinthians 4:6).
From this lofty vantage point, the Christian surveys all around, backward and forward, and to all sides. In the light of the knowledge of God, which he owes to Christ, he perceives traces of the same God everywhere in nature and history, heaven and earth, whom he has learned to know and call upon as his Father in Christ. The Sun of Righteousness illuminates a marvelous panorama that extends to the ends of the earth. By its light, he sees into the night of past ages and penetrates the future of all things; the horizon is bright in every direction, even though the sky may often be shrouded in dark clouds.
The Christian, who views all things by the light of God's Word, is not narrow-minded; he is broad of heart and mind, encompassing the whole earth, counting all as his own, because he is Christ's and Christ is God's (1 Corinthians 3:21-23). He cannot forsake the faith that the revelation of God in Christ, which is the source of his life and salvation, possesses a unique character. Yet, this faith does not isolate him from the world but rather enables him to perceive the revelation of God in nature and history, recognizing the true, the good, and the beautiful, and distinguishing them from all falsehood and sin.
Thus, he discerns between general and special revelation. In general revelation, God utilizes the ordinary course of events; in special revelation, He often employs extraordinary means—apparition,
prophecy, and miracle—to make Himself known to people. The first is addressed to all men and, by general grace, restrains the outbreak of sin; the second is addressed only to those who live under the Gospel and, by special grace, glorifies God in the forgiveness of sins and the renewal of life.
However distinct general and special revelation may be, they are nevertheless closely intertwined. Both have their origin in God, in His free goodness and favor. General revelation arises from the Word, which was with God in the beginning, through whom all things were made, who has shone as a light in the darkness and enlightens every man coming into the world (John 1:1-9). Both forms of revelation have grace as their content—general in one, particular in the other—yet each is indispensable to the other.
General grace makes special grace possible, prepares it, and sustains it; special grace, in turn, elevates general grace and employs it continually. Both revelations aim at the preservation of men, the first by protecting and sustaining them, and second by saving them, ultimately leading to the glorification of all God's virtues.
The content of both general and special revelation is encompassed within the Holy Scriptures. Though general revelation derives from nature, it is included in Scripture because, due to the darkness of our understanding, we could never deduce it purely from nature. Now,
Scripture illuminates our path through the world and provides us with the true conception of nature and history. It enables us to perceive God where we would not otherwise see Him, and, enlightened by Scripture, we behold the virtues of God displayed in all the works of His hands.
Creation itself, as taught by Scripture, attests to the revelation of God in nature. Creation is an act of revelation, the foundation and principle of all subsequent revelation. If the world had existed eternally apart from God, it could not serve as a revelation of God; in such a case, it would hinder God from revealing Himself through it.
But by upholding the creation of the world as described in Scripture, we simultaneously affirm that God reveals Himself throughout the world. Every work bears witness to its Maker, and the more truly it reflects its Maker, the more it testifies to Him.
Since the world is God's work in the fullest sense, owing not only its origin but its continual existence to Him, something of God's virtues and perfections is expressed in every creature. Conversely, denying the revelation of God in nature, confining it solely to the mind or feelings of man, risks denying the creation of God, suggesting nature is governed by a power other than that which reigns in the human mind, and thereby subtly reintroducing polytheism. Scripture, by teaching creation, also upholds God's revelation, and thereby the unity of God and the unity of the world.
Moreover, Scripture teaches that the world was not only created by God in the beginning but is constantly maintained and governed by the same God from moment to moment. He is not only infinitely superior to the world but also dwells with His omnipotent and omnipresent power in all His creatures. He is not far from each one of us, for in Him we live, move, and have our being (Acts 17:27-28).
The revelation that comes to us from the world is therefore not merely a reminder of a work of God in the distant past but also a testimony of what God is, wills, and does in the present.
When we lift up our eyes, we behold not only the One who created all these things and brought forth their host in number, but also the One who calls them all by name, by the greatness of His might and the strength of His power, so that not one is missing (Isaiah 40:25). He covers Himself with light as with a garment; He stretches out the heavens like a curtain; He lays the beams of His chambers on the waters, makes the clouds His chariot, and walks upon the wings of the wind (Psalm 104:2-3). He sustains the earth with the fruit of His labors, causes the grass to grow for the cattle, and plants for the service of man, bringing forth bread from the earth and wine to gladden the heart of man (Psalm 104:13-15). He establishes the mountains by His strength and stills the roaring of the seas (Psalm
65:7-8), makes the outgoings of the morning and evening to rejoice, visits and enriches the earth, blesses its growth, and crowns the year with His goodness (Psalm 65:9ff). He feeds the birds of the air, clothes the grass of the field with glory (Matthew 6:26-30), makes
His sun rise on the evil and the good, and sends rain on the just and the unjust (Matthew 5:45). He made man a little lower than the angels, crowned him with glory and honor, and gave him dominion over the works of His hands. Glorious is His name in all the earth!
(Psalm 8).
Not only in nature but also in history, God carries out His counsel and brings about His work. He made from one blood all nations of men to dwell on the face of the earth (Acts 17:26). He destroyed the first human race in the flood and at the same time preserved it in the household of Noah (Genesis 6-9). He confounded the language of mankind at the Tower of Babel and scattered them over the face of the earth (Genesis 11:7-8). When the Most High apportioned the nations their inheritance and divided the children of Adam, He fixed
the boundaries of the peoples according to the number of the children of Israel (Deuteronomy 32:8; Acts 17:26). Though He chose
Israel to be the bearer of His special revelation, allowing the Gentiles to walk in their own ways (Acts 14:16), He did not leave Himself without witness among them, doing good, giving rain from heaven and fruitful seasons, satisfying their hearts with food and gladness
(Acts 14:17). What can be known about God was manifest in them, for God showed it to them (Romans 1:19), that they might seek the Lord, in the hope that they might feel after Him and find Him (Acts
17:27).
Through this general revelation, God has preserved the nations and guided them to the dispensation of the fullness of time, in which He is pleased to gather all things together in Christ, both which are in heaven and which are on earth (Ephesians 1:10). From every tribe and tongue and people and nation, He is forming His church
(Romans 11:25; Ephesians 2:14ff; Revelation 7:9), preparing for that end of the world in which the saved will walk in the light of the City of God, and the kings of the earth will bring their glory and honor into it (Revelation 21:24, 26).
In theological discourse, efforts have been made to categorize these testimonies, which attest to the existence and nature of God in creation and history, dividing them into a number of groups. Thus, over time, we have come to speak of various proofs for the existence of God.
Firstly, the world, however vast and mighty it may be, continually bears witness to its existence within the confines of space and time.
It possesses a finite, contingent, dependent nature, which invariably
points beyond itself to an eternal, necessarily existing, independent Being, who is the ultimate cause of all things (cosmological proof).
Secondly, throughout the world, in its laws and orders, in its unity and harmony, and in the organization of all its creatures, a discernible purpose mocks all explanations based on chance. This leads us to acknowledge an all-wise and all-powerful Being who has established this purpose with infinite intellect and pursues and accomplishes it through omnipotent and omnipresent power
(teleological evidence).
Thirdly, the consciousness of all people contains the awareness of a supreme Being, above whom nothing higher can be conceived, and who is universally regarded as necessarily existing. If such a Being did not exist, the highest, most perfect, and necessary thought would be an illusion, and man would lose faith in the testimony of his consciousness (ontological proof).
This leads directly to the fourth proof: man is not only a rational but also a moral being. In his conscience, he feels bound by a law that stands above him and demands his unconditional obedience. This law points back to a holy and just Legislator, who can save and destroy (moral proof).
To these four proofs are added two more, derived from the consensus of the nations and the history of mankind. It is a remarkable phenomenon that there are no nations devoid of divine worship.
Some have claimed otherwise, but historical research increasingly disproves them; there are no atheistic tribes or peoples. This phenomenon is significant; its universality demonstrates its necessity, confronting us with one of two conclusions: either all
mankind suffers from a foolish imagination on this point, or the knowledge and worship of God, existing in corrupted forms among all peoples, are based on His existence.
Likewise, the history of mankind, considered in the light of Scripture, reveals a plan and course that point to the governance of all things by a supreme Being. It is true that in the lives of individuals and nations, various objections and difficulties arise from this consideration. Yet, it is striking that everyone who studies history, consciously or unconsciously, starts from the premise that it is guided by thought and plan, and seeks to discover this thought to set their goals. History and its interpretation are based on faith in God's providence.
All these so-called proofs lack the power to compel belief. Few proofs in science possess such power. In the formal sciences, such as mathematics and logic, this may be the case; but when we engage with real phenomena in nature and especially in history, various objections can often be raised against the reasoning and conclusions.
In religion and morality, in law and aesthetics, whether one yields depends much more on one's state of mind. Despite all testimonies, the fool can persist in saying in his heart, "There is no God" (Psalm
14:1), and the Gentiles, though knowing God, did not honor Him as God or give thanks (Romans 1:21). The aforementioned proofs for the existence of God do not address man merely as an intellectual being; they address him as a rational and moral being. They appeal not only to man's analytical and reasoning faculties but also to his heart and mind, his reason and conscience. Thus, they have value, strengthening faith and confirming the bond between God's external revelation and His revelation within mankind.
The revelation of God, which comes to man through nature and history, would have no effect upon him if there were not something in man himself that corresponded to it. The beauty in nature and art would be unbearable to man if he did not have a sense of beauty within his soul. The law of morality would not resonate with him unless he heard the voice of conscience within. The thoughts that God has embodied in the world through His Word would be incomprehensible to him if he were not a thinking being. Similarly, the revelation of God in all the works of His hands would be utterly incomprehensible to man if God had not implanted in his soul an inextinguishable awareness of His existence. But it is an undeniable fact that God has complemented the external revelation in nature with an internal revelation within man himself. The historical and spiritual studies of religion continually affirm that religion cannot be explained without such an inborn awareness; always they return to the often rejected proposition that man is inherently a religious being.
Scripture affirms this beyond all doubt. After God created all things, He made man in His own image and likeness (Genesis 1:26). Man is of God's offspring (Acts 17:28). Although he, like the prodigal son in the parable, has left his Father's house, he still retains the memory of his origin and destination even in his farthest errors; in his deepest fall, he retains remnants of the image of God in which he was created. God reveals Himself externally in creation and internally within man's heart and conscience.
This revelation of God within man, however, is not a second, entirely new revelation added to the first, nor is it an independent source of knowledge. Rather, it is a capacity, a susceptibility, an inclination to
notice God in His works and to understand His revelation. It is an awareness of the Divine within us, which enables us to perceive the Divine outside us, just as the eye enables us to see light and colors and the ear enables us to hear sounds. It is, as Calvin called it, a sensus divinitatis, or as Paul described it, an ability to perceive from among creatures the unseen things of God, namely His eternal power and divinity.
When we analyze this innate sense of divinity, it appears to contain two elements. First, it contains a sense of absolute dependence.
Before all reasoning and action, there exists within us a selfconsciousness, intimately woven together with our very being. Before all thinking and acting, we exist; we exist in a certain way, and we have a consciousness of our existence that is inseparably connected with it. The core of this sense of self is a sense of dependence. In our innermost being, we are immediately aware of being creatures, limited and dependent. Dependent on everything around us, on the entire spiritual and material world; man is dependent on the universe. Furthermore, he is dependent in the fullest sense on God, the one, eternal, and true being.
But this sensus divinitatis contains a second component. If it were merely a feeling of complete dependence, leaving the essence of that power undefined, it would lead to powerless rebellion or mute, passive resignation. But this sense of divinity implies an awareness of the Being upon whom man depends; it is a consciousness of a higher, absolute power, not of a blind, unreasonable, immovable force equivalent to fate, but of a supreme power that is perfectly just, wise, and good. It is an awareness of the "Eternal Power," but also of the "Godhead," that is, of the absolute perfection of God. Hence, this
feeling of dependence does not lead to despondency and despair, but rather encourages religion, urging us to serve and honor the Divine.
The dependence of which man is conscious in relation to the Divine essence is unique; it implies freedom and urges us to act freely. It is the dependence not of a slave, but of a son, even a prodigal son. The sensus divinitatis is thus, according to Calvin's description, also the "seed of religion."
Study Questions for Reflection 1. What is the significance of the knowledge of God being revealed to mankind rather than discovered by human efforts?
Reflect on the implications of God's revelation being an act of His grace and sovereignty. How does this shape your understanding of theology and your relationship with God?
2. How do the works of creation and providence reveal God's attributes?
Consider specific examples from nature and history that demonstrate God's justice, goodness, omnipotence, and wisdom.
How do these revelations influence your faith?
3. What is the relationship between general revelation and special revelation, and how do they complement each other?
Reflect on how general revelation (through nature) and special revelation (through Scripture) work together to provide a fuller understanding of God. How does this duality affect your approach to studying the Bible?
4. In what ways is Christ the ultimate revelation of God?
Explore how Christ's incarnation, life, death, and resurrection serve as the clearest and most complete revelation of God's nature. How does this centrality of Christ shape your worship and theology?
5. How does the concept of God's self-revelation challenge or affirm your current understanding of God's nature?
Reflect on the idea that God's self-revelation is both a voluntary and gracious act. How does this understanding deepen your appreciation for God's interaction with humanity?
6. What are the limitations of human understanding in comprehending the full knowledge of God?
Consider the infinite nature of God's self-knowledge compared to the finite revelation given to humans. How does this impact your humility and reliance on God's wisdom?
7. Why is it important to interpret Scripture in the light of the harmony and proportion of faith as taught by St. Paul?
Discuss the importance of maintaining consistency with the core teachings of faith when interpreting the Bible. How does this principle guard against doctrinal errors?
8. How does the dual role of God's revelation (through creation and Scripture) influence your daily walk with Christ?