Four Ways to Identify General Revelation of God
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1) In creation and nature
Since God is the creator of the universe, it is possible to learn something about Him in His creation. Creation points out to an intelligent Creator, who is God (Gen. 1:1; Job 12:7-10; Ps. 104:24; Prov. 3:19-20; Acts 14:15-17). This is mainly seen in the beauty, order and wonder of nature. The psalmist says,
The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world. In the heavens he has pitched a tent for the sun, which is like a bridegroom coming forth from his pavilion, like a champion rejoicing to run his course. It rises at one end of the heavens and makes its circuit to the other; nothing is hidden from its heat. (Ps. 19:1-6).
Paul also writes,
What may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse (Rom. 1:19-20 - NIV).
As a result, the psalmist declares, “The fool says in his heart, ‘There is no God’” (Ps. 14:1). Sadly, due to sin, humanity failed to recognise God in His creation (Rom. 1:21; 3:11, 18). But this does not negate that fact that nature speaks about God.
Though the revelation of God may be instantaneous or progressive, on the whole, it could be said that it has come to humanity in a progressive manner with each successive portion building on the previous.
2) In human nature
The Bible indicates that, “God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:27). By this act, God has left His finger prints (something of Himself) in humans that point to Him. That is by God making us in His image, certain actions and activities of us becomes a means by which He unveils Himself to humanity.
Firstly, our sense of morality and conscience teaches us about God since He has written His moral laws in our hearts. Paul states,
Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them (Rom. 2:14-15).
This passage simply say that, though Gentiles (non-Jews) do not have the Mosaic laws as the Jews, some of their actions such as, justice, telling truth, condemning adultery and fornication, respect for parents, caring for the sick and charity, which conforms to the laws of God, reveals that they have the requirements of God’s moral laws in their hearts. That is, human beings’ natural ability to judge between right and wrong (Gen. 3:22; Rom. 1:32) reflects the will of an ultimate Lord to whom we are finally responsible. God, through these acts of human beings, gives witness of Himself to all humanity as the righteous judge and by that, even warns us of His judgment (Rom. 2:1-13). Thus, our natural moral senses have become a means that God, the supreme law-giver, has chosen to make Himself known.
Again, Psalm 94:9-10 reads, “Does he who implanted the ear not hear? Does he who formed the eye not see? Does he who disciplines nations not punish? Does he who teaches man lack knowledge?” This passage clearly reveals that God, though does not have physical ears or eyes as humans, hears, sees, punishes and teaches since He possess knowledge, just as we do. These human parts used to describe God in the Bible are referred to as anthropomorphism (Ex. 33:23; Num. 6:25-26; Isa. 14:27; 59:1; Jer. 32:21); they are figures of speech that help us to understand and related to God as humans. They do not in any way indicate that God is like us in physical form and appearance as some people teach; they only help to teach us some things about God at our human level of understanding. Thus, by the mere physical appearance of fellow human beings, God communicates His nature to us.16
In addition, human beings’ ability to appreciate beauty in arts reveals God’s nature as one who is beautiful (Ps. 27:4; Isa. 28:25) and has made all things beautiful (Ps. 50:2; 139:14; Eccl. 3:11; Ezek. 31:7-9). The psalmist declares, “O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens” (Ps. 8:1). Isaiah notes, “In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple” (Isa. 6:1). We are also admonished to “worship the LORD in the beauty of holiness” (Ps. 29:2 KJV; cf. 96:9; 1 Chron. 16:29; 2 Chron. 20:21). As creatures in God’s image, His beauty is seen in our numerous inventions and arts. Thus, as we behold, appreciate, enjoy and praise man’s beautiful handiworks, they speak to us of the God who has created us. In fact, human creativity in general reveals our God who is the ultimate designer and creator. Thus, He chose to deposit in humans special creative gifts and skills that reveal something about His wonderful nature.17
Furthermore, work done by human is another means by which God makes Himself known. Genesis 1:1 informs us of a God who created the heavens and the earth. In six days He made the world and humanity and rested on the seventh day (Gen. 2:2). Jesus also spoke of God as, “My Father is always at his work to this very day, and I, too, am working” (John 5:17). That is, our God works and He has put into humans the ability and desire to work. In creating man in His own image and likeness, Genesis 3:15 reveals, “The LORD God took the man and put him in the Garden of Eden to work it and take care of it” (cf. Gen. 1:26-28; Ps. 8). Christian Professional Economists, Victor V. Claar and Robin J. Klay have indicated that, “[Work] is a calling in which men and women apply and expand their God-given talent, thereby reflection the image of God (who was at ‘work’ in creation).”18 In the wisdom of God therefore, He created man to work to reveal Himself to us as the God who works. Human nature is, therefore, a general means by which God has made Himself known to us.
3) In the universal awareness of religion
Out of all humans, is the universal awareness of religion or, at least, religious values. In Romans 1:21-25, the apostle Paul clarifies that when human beings, who though knew God’s existence from His creation, decided to go their own way and separate from Him without giving Him the worship He deserved, they went away to worship images they made in the likeness of mortal man and animals like birds and reptiles. In their refusal to give the one true God the worship He deserves, man could not help but find something to reverence. This is affirmed in the findings of Anthropology, the study of humans that, in every human being is the desire to worship a supreme being, higher than them. This is an innate longing God has set in humanity to motivate them to look for Him, seeing His providential goodness and control (Gen. 14:18-20; John 1:14; Acts 14:15-17; 17:23-28). Thus, the struggle of humanity to worship a higher being, demonstrate to us the existence of the one true God (the creator God) and something of His nature, as One who must and deserves to be worshiped by all.
iv) In God’s providential goodness and control of the Universe
In God’s goodness He supplies sunshine and rain to all humanity as a witness of Himself (Matt. 5:45; Acts 14:15-17; 17:24-26). He sets times and seasons (Gen. 8:22; Acts 17:26). He deals with nations, raising some to power, judging and restoring (Dan. 2:21, 31-43). He even disciplined His own nation Israel when they disobeyed (Deut. 28:15-68). All these are means by which God uses to make Himself known to His creation.
Although, general revelation declares the existence of God and gives us a glimpse of His nature, it does not make it possible for individuals to have a personal knowledge or relationship with Him. Human beings do not respond to it and they are thus guilty before God in the light of it (Rom. 1:18-2:11). General revelation is, therefore, limited since it cannot lead humans to have a meaningful relationship with God. This calls for a clearer and fuller revelation (1 Cor. 1:21), called special revelation. This does not mean that general revelation is of no value since it is another means God has chosen to be unveiled. Its limitation is that it is inadequate by itself if fallen humanity is to be helped in redemption. A benefit, however, of general revelation is that it stabilizes society by giving a universal moral sense of right and wrong (Rom. 13:2-5).
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