Difference between revisions of "Revelation"

<p> <strong> REVELATION </strong> </p> <p> 1. Meaning of revelation . The English word, which comes from the Latin, implies the drawing back of a veil, the unveiling of something hidden. It is the almost exact equivalent of the NT word <em> apocalypse </em> or ‘uncovering’ ( Revelation 1:1 ). For our present purpose the word is specially applied to the revelation of God, the ‘unveiling’ of the unseen God to the mind and beart of man. The application of the word is very varied. The widest sense is that in which it is used by Gwatkin ( <em> [[Knowledge]] of God </em> , vol. i. p. 5): ‘Any fact which gives knowledge is a revelation, … the revelation and the knowledge of God are correlative terms expressing two sides of the same thing.’ The following specific uses of the term need consideration: ( <em> a </em> ) <em> The revelation of God through nature </em> . This refers to the indications of wisdom, power, and purpose in the material world around ( Romans 1:20 ). ( <em> b </em> ) <em> The revelation of God in man </em> . This applies to the traces of God in man’s conscience with its sense of obligation, in his emotional nature with its desire and capacity for fellowship, in his personality which demands personality for its satisfaction. ( <em> c </em> ) <em> The revelation of God in history </em> . This means the marks of an over-ruling providence and purpose in the affairs of mankind, of a [[Divinity]] that has shaped man’s ends, the traces of a progress and onward sweep in history. All these aspects of revelation are usually summed up in the term ‘natural religion,’ and do not touch the specific meaning of revelation which is associated with Christianity. ( <em> d </em> ) <em> The revelation of God in [[Judaism]] and [[Christianity]] </em> . By revelation, as applied in this way, we mean a special, historical, supernatural communication from God to man. Not merely information about God, but a revelation a disclosure of God Himself in His character and His relation to man. In addition to revelation through nature, conscience, and reason, Christianity implies a special revelation in the Person of Christ. </p> <p> <strong> 2. Problem of revelation </strong> . The statement of the full content of the [[Christian]] revelation is naturally excluded from this article, but for our purpose we may say briefly that its essence is the self-manifestation of God in the Person of Christ for the redemption of mankind. Christianity is the revelation of God’s grace for man through the historic Personality of Christ. The problem is to correlate this supernatural content with the historical process by means of which it has been revealed, and to do justice at once to the superhuman fact and content, and the human media and conditions of the revelation. In so doing we shall be brought face to face with the antitheses of revelation and discovery, of revelation and speculation, of revelation and evolution; and, while we recognize to the full the historical processes by which Christianity has come to us, we shall see that the gospel of Christ is not adequately accounted for except by means of a personal revelation of God, using and guiding history for the purpose, and that it cannot be explained merely in terms of history, discovery, philosophy, and evolution. </p> <p> <strong> 3. Possibility of revelation </strong> . We argue this on two grounds. ( <em> a </em> ) <em> From the Being of God </em> . [[Granted]] a God as a [[Supreme]] Being (which for our present purpose we assume), He must necessarily be able to reveal Himself to man. Given God as personal, this includes the power of self-revelation. Belief in a [[Divine]] Being at once makes revelation possible. A bare theism has never been a permanent standing-ground, for men either have receded from it or have gone forward in the direction of the Christian revelation. ( <em> b </em> ) <em> From the nature of man </em> . The fact of personality, with all its possibilities, implies man’s capacity for communion with a Being higher than himself, or higher than any other human personality. ‘Thou hast made us for Thyself, [[O]] Lord, and our heart is restless until it rests in Thee’ (Augustine). </p> <p> <strong> 4. Probability of revelation </strong> . This also we argue on two grounds: ( <em> a </em> ) <em> from the nature of God </em> , and ( <em> b </em> ) <em> from the needs of man </em> . Granted a Supreme Personal Being, we believe not only in His ability, but in His willingness to reveal Himself to man. Belief in God prepares us to expect a revelation. Human personality with its capacity for God prepares us to expect a revelation, which thus becomes antecedently probable. The desire for it is an argument for expecting it. Man, as man, needs a revelation to guide him, an authority above and greater than himself in things spiritual and Divine. Still more does man as a sinner need such a Divine revelation. Amid the sins and sorrows, the fears and trials, the difficulties and perplexities of life, man needs some Divine revelation that will assure him of salvation, holiness, and immortality. No one can say that the light of nature is sufficient for these needs, and that therefore a revelation could add nothing. Most men would agree that there is at least room for a revelation in view of the sin and suffering in the world. Our deepest instincts cry out against the thought that sin is final or permanent, and yet it is equally clear that nothing but an interposition from above can deal with it. It is impossible to conceive of God leaving man to himself without a definite, clear, and sufficient manifestation of His own character, His will, His love, His grace. </p> <p> <strong> 5. Credibility of revelation </strong> . The proofs of a Divine revelation are many, varied, converging, and cumulative, ( <em> a </em> ) <em> Speculatively </em> , we may argue that ‘the universe points to idealism, and idealism to theism, and theism to a revelation’ (Illingworth, <em> [[Reason]] and Revelation </em> , p. 243). ( <em> b </em> ) <em> Historically </em> , the Christian revelation comes to us commended by its witnesses in (1) miracle, (2) prophecy, and (3) spiritual adaptation to human nature, ( <em> c </em> ) [[Behind]] all these are <em> the presuppositions of natural religion </em> as seen in nature, man, and history, ( <em> d </em> ) But ultimately the credibility of Christianity as a revelation rests on <em> the Person of its [[Founder]] </em> , and all evidences converge towards and centre in Him. Christ is Christianity, and [[Christians]] believe primarily and fundamentally in the fact and trustworthiness of Christ. [[Herein]] lies the final proof of the credibility of Christianity as a Divine revelation. If it he said that God has made other manifestations of Himself in the course of history, we do not deny it. All truth, however mediated, must necessarily have come from the primal Source of truth. The genuineness of Christianity does not necessarily disprove the genuineness of other religions as ‘broken lights.’ Each system claiming to be a revelation, whether partial or final, must be tested by its own evidence, and a decision made accordingly. The real criterion of all religions claiming to he Divine is their power to save. It is not truth in itself, but truth as exemplified in human life and delivering from sin, that constitutes the final proof of a religion. Not the ideal, but the ideal practically realized in human experience, is the supreme test. When this is applied, the true relation of Christianity to other systems is at once seen. </p> <p> <strong> 6. Methods of revelation </strong> . ( <em> a </em> ) The Christian revelation is first and foremost a revelation of <em> life </em> . Christianity is primarily a religion of facts rather than of truths, the doctrines only arising out of the facts. All through the historic period God’s manifestation has been given to life. Whether we think of the patriarchs, kings, and prophets of the OT, or of Christ and His [[Apostles]] in the NT, revelation has ever been connected with human life and personality. ( <em> b </em> ) But mediately it has been given in <em> word </em> , first oral and then written. Both in the OT and in the NT we notice first what God <em> was </em> and <em> did </em> to men, and afterwards what He <em> said </em> . We can and must distinguish between the revelation and the record, the former being necessarily prior to the latter, but nevertheless the revelation needed the record for accuracy and availability. At the same time it is essential to remember that [[Scripture]] is not simply a record of a revelation, but that the history itself is a revelation of God. On the one hand, the [[Bible]] is a product of the Divine process of self-manifestation; and, on the other, the Bible itself makes God known to man. Christianity, therefore, like Judaism before it, is a book religion (though it is also much more), as recording and conveying the Divine manifestation to man. A revelation must be embodied somewhere to he made available for all generations, and of the three possible <em> media </em> human reason, an ecclesiastical institution, and a hook, the last-named is by far the most trustworthy as a vehicle of transmission. It matters not <em> how </em> God reveals Himself, so long as we can he sure of the accuracy of that which is transmitted. Christ is our supreme and final authority, and our one requirement is the purest, clearest form of His historic personal manifestation. We do not set aside reason because it is human, or an institution because it is liable to error, nor do we accept the book merely as a book; hut we believe that the two former do not, and the latter does, enshrine for us the record of Christ’s revelation in its best available form. </p> <p> <strong> 7. Development of revelation </strong> . Revelation has been mediated through history, and has therefore been progressive, ( <em> a </em> ) <em> Primitive revelation </em> is the first stage. How men first came to conceive of God must remain a matter of conjecture. As there is so little known about primitive man, so also there must be about primitive religion. One thing, however, is quite clear, that the terms ‘savage’ and ‘primitive’ are not synonymous, for the savage to-day often represents a degeneration from primitive man. All analogy favours the idea that primitive revelation was such a manifestation of God when man was created as would he sufficient to maintain a true relation with Him, that at the [[Creation]] man had an immediate capacity, however immature, of entering into fellowship with God; and with this religions endowment we may assume a measure of Divine revelation sufficient to enable man to worship in an elementary way, and to keep true to God. No one is able to prove this, hut there is no reason to deny its possibility or probability. Without some such assumption, all idea of revelation vanishes, and religion is resolved into merely human conceptions of God. Revelation is more than the soul’s instinctive apprehension of God, for the simple reason that the instinctive apprehension itself has to he accounted for. The difficulties urged by some writers on the philosophy of religion against primitive revelation arise out of the assumption that all revelations are mere natural processes. There is no argument against primitive revelation which is not valid against all revelation, Christianity included. The power and possibility of man’s self-development towards God are inconsistent with the fact of sin and man’s bent towards evil. ( <em> b </em> ) <em> OT revelation </em> . However and whenever the OT came into existence, we cannot help being conscious of something in it beyond that which is merely human and historical. There is that in the OT characters and record which cannot be explained solely in terms of historic continuity. The OT does not merely represent an endeavour to obtain an ever worthier idea of God; it records a true idea of God impressed on the people in the course of history, under a Divine direction which we call a revelation. The OT conception of God is so vastly different from that which obtained in the surrounding nations, that unless we predicate something supernatural, there is no possibility of accounting for so marked a difference between people who were in other respects so very much alike. As Wellhausen truly says, ‘Why did not [[Chemosh]] of Moah, for instance, develop into a God of Righteousness, and the [[Creator]] of heaven and earth?’ It is possible to give a satisfying answer to this question only by predicating a Divine revelation in the OT. ( <em> c </em> ) <em> The NT revelation </em> . The historical revelation culminated in the manifestation of Jesus Christ. It was given at a particular time and place, mediated through One Person, and authenticated by supernatural credentials. In Christ the self-disclosure of God reached its climax, and the NT is the permanent witness of the uniqueness of Christianity in the world. ‘God, who in ancient days spoke to our forefathers in many distinct messages and by various methods through the prophets, has at the end of these days spoken unto us through a Son’ ( Hebrews 1:1 , Weymouth). And the Person of Christ is utterly inexplicable in terms of history, or discovery, and requires the hypothesis of revelation. </p> <p> This brief sketch of the historical development of revelation will enable us to understand the importance of the truth of the progressiveness of revelation. God taught men as they were able to bear it, leading them step by step from the dawn to the noonday of His self-disclosure. While each stage of the revelation was adequate for that time, it was not necessarily adequate with reference to succeeding stages. This principle of progress enables us to avoid a twofold error: it prevents us from undervaluing the OT by reason of the fuller light of the NT; and it prevents us from using the OT in any of its stages without guidance from the completer revelation of the NT. We thus distinguish carefully between the dispensational truth intended absolutely for immediate need at each stage, and those permanent elements in the OT which are of eternal validity. It is necessary to remember the difference between what is written <em> for </em> us and <em> to </em> us. ‘All Scripture was written <em> for </em> our learning,’ but not all was written <em> to </em> us directly. If it be said that revelation should be universal, and not limited to one time or place or nation, the answer is that the historical method is in exact accordance with the method of communicating and receiving all our knowledge. It is obvious that in the course of history some nations and men have influenced mankind more than others, and this fact constitutes an analogy, and argues the possibility that a special revelation might also be mediated through some particular race and person. Further, by limiting revelation in this way, God took the best means of preserving the revelation from corruption. Continuous and universal tradition has very few safeguards against deterioration, as the [[Jewish]] history only too clearly shows. Our acceptance of the revelation enshrined in the NT is based on the belief that it comes through men uniquely authorized and equipped to declare God’s will. Its authority depends on the fact that their special relation to Christ and their exceptional possession of the Spirit gave them the power to receive and declare God’s truth for mankind. Not fitness to edify, or age, or the possession of truth, but with these, and underlying them, the presence of a Divine element in the men whose writings we possess, gives the books their authority for us as a record and vehicle of Divine revelation. This uniqueness may be seen by a simple appeal to fact. The comparison of the [[Apostolic]] and sub-Apostolic ages shows the uniqueness of the NT. Between the first and second centuries there is a chasm ‘sheer, abrupt, abysmal’ (Schaff), and no transition exists which was so silent, and yet so sudden and remarkable. The most beautiful product of the second century, the <em> [[Epistle]] of [[Diognetus]] </em> , is incomparably inferior to any book of the NT. ‘There is no steeper descent in history than that which directly follows the Apostolic age. We pass at once from writings unsurpassed in creative power to writings of marked intellectual poverty, … the distinction commonly made between the books of the [[Canon]] and the rest is fully justified’ (Gwatkin, <em> Knowledge of God </em> , ii. 80). This difference marks the distinction between the Spirit of God in revelation and in illumination. Since the close of the NT times there has been strictly no addition to the revelation, but only its manifold realization and application in the Christian Church and the world. It should be carefully noted that we believe in the Divine revelation contained in the Scriptures, without holding any particular theory of inspiration. The supreme question is whether they contain a revelation of Divine truth. Are they true and trustworthy for our spiritual life? If so, they are authoritative whatever may have been the precise method of their delivery. The primary question is not the method of inspiration, but the fact of authority. Yet, however difficult it may be to define its character or limits, we believe in a special inspiration of the Bible based on the authority of its authors and on their unique power to reveal God’s will. This special inspiration is (1) testified to by the [[Scriptures]] themselves, (2) has ever been held in the Christian Church, and (3) constantly authenticates itself to the Christian conscience through the ages. </p> <p> <strong> 8. Purpose of revelation </strong> . The essential purpose of revelation is <em> life </em> : the gift of the life of God to the life of man. Its practical character is stamped on every part. The ‘chief end of revelation’ is not philosophy, though it has a philosophy profound and worthy. It is not doctrine, though it has a doctrine satisfying and inspiring. It is not enjoyment, though it has its experiences precious and lasting. It is not even morality, though it has its ethic unique and powerful. Christianity <em> has </em> all these, but <em> is </em> far more than them all. It is the religion of redemption, including salvation from sin, equipment for holiness, and provision for life to be lived in fellowship with God and for His glory. The ‘chief end’ of revelation is the union of God and man, and in that union the fulfilment of all God’s purposes for the world. The elements of sonship, worship, stewardship, fellowship, heirship, practically sum up the purpose of Divine revelation as it concerns man’s life a life in which he receives God’s grace, realizes God’s will, reproduces God’s character, renders God service, and rejoices in God’s presence in the [[Kingdom]] of grace below and the Kingdom of glory above. </p> <p> W. H. Griffith Thomas. </p>

<p> Since God is supreme and sovereign, answerable to no one, he has no need to make himself known to mere humans. Yet in his grace he has chosen to do so, and people are responsible to him concerning what they learn from him (Deuteronomy 29:29). The activity of God in making himself and his truth known is called revelation. </p> <p> Revelation through nature and conscience </p> <p> God has given humankind a general revelation of himself through nature. The created world tells people everywhere something of the sovereign power, glory and love of God (Psalms 19:1-4; Psalms 104:1-32; Acts 14:17; Acts 17:26-27; Romans 1:19-20). Many, however, though recognizing the natural world to be full of wonder and beauty, refuse to accept it as evidence of the presence and power of God (Romans 1:21). When people humbly submit to God in faith, they see him revealing himself to them through nature (Genesis 9:13-16; Psalms 29:3-10; Habakkuk 3; Matthew 6:26; Matthew 6:30; see also CREATION; NATURE). </p> <p> In addition to providing a general revelation through nature, God has revealed something of himself through the basic knowledge of right and wrong that he has put within the hearts of all people. This unwritten standard, which makes possible the operation of the human conscience, is sometimes called ‘natural law’ (Romans 2:15; see CONSCIENCE). </p> <p> The revelation through conscience, like the revelation through nature, gives people some understanding of God, but it does not give them the detailed knowledge that is necessary for salvation. Such knowledge comes through the more specific revelation God has made through his spoken and written Word (1 Corinthians 1:21). </p> <p> Revelation through Christ and the Word </p> <p> Earlier revelations of God to individuals prepared the way for the fuller revelation that God gave through the nation [[Israel]] (Genesis 12:1-3; [[Genesis]] 17:1-8; Genesis 17:16; Exodus 3:2-6). The entire Old [[Testament]] history of Israel was itself a revelation of God. Through his prophets and other special messengers, God taught his people and interpreted the events of their history to make himself and his purposes known to them (Numbers 12:6-8; Amos 3:7; Hebrews 1:1; see PROPHECY). The Old Testament Scriptures are a revelation of God. </p> <p> However, something even greater than this was necessary to save people fully from the consequences of their sin and bring them into a right relation with God. God himself took human form and made himself known perfectly through Jesus Christ (John 1:14; John 1:18; John 14:8-9; Hebrews 1:2). The gospel of Jesus Christ reveals how God, through Christ, is able to forgive guilty sinners, declare them righteous and build them into a unified body, the church (Romans 1:17; Romans 16:25-26; Ephesians 3:5-6; see GOSPEL; MYSTERY). </p> <p> When people come to Christ in repentance and faith, they receive a fuller revelation and a personal understanding of God (Matthew 11:27; Matthew 16:17; Galatians 1:16). Because revelation is solely an activity of God and is exercised according to his sovereign will, God may choose to give additional special revelations to certain people (Acts 9:10-16; 1 Corinthians 14:30; 2 Corinthians 12:1; 2 Corinthians 12:7; Galatians 1:11-12; Galatians 2:2; Ephesians 3:3; see APOCALYPTIC LITERATURE; PROPHECY; VISION). </p> <p> Just as God had given revelations during the time leading up to Christ’s coming, so he gave them during the time immediately after Christ’s coming. Previously he had given revelations through the history of Israel; now he gave them through the events of the early church. And just as God used prophets and others to record and interpret his pre-Christ revelation, so he used apostles and others to record and interpret his post-Christ revelation (1 Corinthians 2:10; 1 Corinthians 2:13; 2 Peter 3:15-16). The New Testament joins with the Old Testament to form the complete written revelation God has given (see INSPIRATION; SCRIPTURES). </p> <p> From all this it becomes evident that God’s revelation is progressive. This does not mean that later revelations contradict those that were earlier; it means rather that later revelations develop the earlier, as God works towards the completion of his purposes through Jesus Christ (Ephesians 1:9-12; Ephesians 3:3-11; 1 Peter 1:10-12; see INTERPRETATION, sub-heading ‘Progressive Revelation’). </p>

<p> The act of revealing or making a thing public that was before unknown; it is also used for the discoveries made by God to his prophets, and by them to the world; and more particularly for the books of the Old and New Testament. A revelation is, in the first place, possible. God may, for any thing we can certainly tell, think proper to make some discovery to his creatures which they knew not before. As he is a being of infinite power, we may be assured he cannot be at a loss for means to communicate his will, and that in such a manner as will sufficiently mark it his own. </p> <p> 2. It is desirable. For, whatever the light of nature could do for man before reason was depraved, it is evident that it has done little for man since. Though reason be necessary to examine the authority of divine revelation, yet, in the present state, it is incapable of giving us proper discoveries of God, the way of salvation, or of bringing us into a state of communion with God. It therefore follows. </p> <p> 3. That it is necessary. Without it we can attain to no certain knowledge of God, of Christ, of the [[Holy]] Ghost, of pardon, of justification, of sanctification, of happiness, of a future state of rewards and punishments. </p> <p> 4. No revelation, as Mr. [[Brown]] observes, relative to the redemption of mankind, could answer its respective ends, unless it were sufficiently marked with internal and external evidences. That the Bible hath internal evidence, is evident from the ideas it gives us of God's perfections, of the law of nature, of redemption, of the state of man, &c. As to its external evidence, it is easily seen by the characters of the men who composed it, the miracles wrought, its success, the fulfillment of its predictions, &c. ( </p> <p> See SCRIPTURE.) </p> <p> 5. The contents of revelation are agreeable to reason. It is true there are some things above the reach of reason; but a revelation containing such things is no contradiction, as long as it is not against reason; for if every thing be rejected which cannot be exactly comprehended, we must become unbelievers at once of almost every thing around us. The doctrines, the institutions, the threatenings, the precepts, the promises, of the Bible, are every way reasonable. The matter, form, and exhibition of revelation are consonant with reason. </p> <p> 6. The revelation contained in our Bible is perfectly credible. It is an address to the reason, judgment, and affections of men. The Old Testament abounds with the finest specimens of history, sublimity, and interesting scenes of Providence. The facts of the New Testament are supported by undoubted evidence from enemies and friends. The attestations to the early existence of Christianity are numerous from Ignatius, Polycarp, Irenxus, Justin Martyr, and Tatian, who were Christians; and by Tactitus, Sueton, Serenus, Pliny, &c. who were Heathens. ( </p> <p> See CHRISTIANITY.) </p> <p> 7. The revelations contained in our Bible are divinely inspired. The matter, the manner, the scope, the predictions, miracles, preservation, &c. &c. all prove this. ( </p> <p> See INSPIRATION.) </p> <p> 8. Revelation is intended for universal benefit. It is a common objection to it, that hitherto it has been confined to few, and therefore could not come from God who is so benevolent; but this mode of arguing will equally hold good against the permission of sin, the inequalities of Providence, the dreadful evils and miseries of mankind which God could have prevented. It must be farther observed, that none deserve a revelation; that men have despised and abused the early revelations he gave to his people. This revelation, we have reason to believe, shall be made known to mankind. [[Already]] it is spreading its genuine influence. In the cold regions of the north, in the burning regions of the south, the Bible begins to be known; and, from the predictions it contains, we believe the glorious sun of revelation shall shine and illuminate the whole globe. </p> <p> 9. The effects of revelation which have already taken place in the world have been astonishing. In proportion as the Bible has been known, arts and sciences have been cultivated, peace and liberty have been diffused, civil and moral obligation have been attended to. [[Nations]] have emerged from ignorance and barbarity, whole communities have been morally reformed, unnatural practices abolished, and wise laws instituted. Its spiritual effects have been wonderful. Kings and peasants, conquerors and philosophers, the wise and the ignorant, the rich and the poor, have been brought to the foot of the cross; yea, millions have been enlightened, improved, reformed, and made happy by its influences. Let any one deny this, and he must be a hardened, ignorant infidel, indeed. Great is the truth, and must prevail. </p> <p> See Dr. Leland's [[Necessity]] of Revelation. "This work, " says Mr. Ryland, "has had no answer, and I am persuaded it never will meet with a solid confutation." Halyburton against the Deists; Leland's View of Deistical Writers; Brown's compendium of Natural and [[Revealed]] Religion; Stillingfleet's Origines Sacrae, is, perhaps, one of the ablest defences of revealed religion ever written. Delany's Revelation examined with Candour; Arch. [[Campbell]] on Revelation; Ellis on Divine Things; Gale's Court of the Gentiles. </p>

<div> 1: Ἀποκάλυψις (Strong'S #602 — Noun [[Feminine]] — apokalupsis — ap-ok-al'-oop-sis ) </div> <p> "an uncovering" (akin to apokalupto; see above), "is used in the NT of (a) the drawing away by Christ of the veil of darkness covering the Gentiles, Luke 2:32; cp. Isaiah 25:7; (b) 'the mystery,' the purpose of God in this age, Romans 16:25; Ephesians 3:3; (c) the communication of the knowledge of God to the soul, Ephesians 1:17; (d) an expression of the mind of God for the instruction of the church, 1 Corinthians 14:6,26 , for the instruction of the [[Apostle]] Paul, 2 Corinthians 12:1,7; Galatians 1:12 , and for his guidance, Galatians 2:2; (e) the Lord Jesus Christ, to the saints at His Parousia, 1 Corinthians 1:7 , RV (AV, 'coming'); 1 Peter 1:7 , RV (AV, 'appearing'),13; 4:13; (f) the Lord Jesus Christ when He comes to dispense the judgments of God, 2 Thessalonians 1:7; cp. Romans 2:5; (g) the saints, to the creation, in association with Christ in His glorious reign, Romans 8:19 , RV, 'revealing' (AV, 'manifestation'); (h) the symbolic forecast of the final judgments of God, Revelation 1:1 (hence the Greek title of the book, transliterated 'Apocalypse' and translated 'Revelation')." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 228,229.] See [[Appearing]] , [[Coming]] , [[Lighten]] , B, Note, Manifestation. </p>

<p> REVELA'TION, n. L. revelatus, revelo. See Reveal. </p> 1. The act of disclosing or discovering to others what was before unknown to them appropriately, the disclosure or communication of truth to men by God himself, or by his authorized agents, the prophets and apostles. <p> How that by revelation he made known to me the mystery, as I wrote before in few words. Ephesians 3 . 2 Corinthians 12 . </p> 2. That which is revealed appropriately, the sacred truths which God has communicated to man for his instruction and direction. The revelations of God are contained in the Old and New Testament. 3. The [[Apocalypse]] the last book of the sacred canon, containing the prophecies of St. John.

<p> (1): (n.) Specifically, the last book of the sacred canon, containing the prophecies of St. John; the Apocalypse. </p> <p> (2): (n.) The act of revealing, disclosing, or discovering to others what was before unknown to them. </p> <p> (3): (n.) That which is revealed. </p> <p> (4): (n.) The act of revealing divine truth. </p> <p> (5): (n.) That which is revealed by God to man; esp., the Bible. </p>

<p> An extraordinary and supernatural disclosure made by God, whether by dream, vision, ecstasy, or otherwise, of truths beyond man's unaided power to discover. Paul, alluding to his visions and revelations, 2 Corinthians 12:1,7 , speaks of them in the third person, out of modesty; and declares that he could not tell whether he was in the body or out of the body. [[Elsewhere]] he says that he had received his gospel by a particular revelation, Galatians 1:12 . </p> <p> For the BOOK OF REVELATION, see [[Apocalypse]] . </p>

Hebrews 1:1 <p> Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true. </p>

<p> or APOCALYPSIS, is the name given to a canonical book of the New Testament. See APOCALYPSE . </p>

<p> (ἀποκάλυψις ), a disclosure of something that was before unknown; and divine revelation is the direct communication of truths before unknown from God to men. The disclosure may be made by dream, vision, oral communication, or otherwise (Daniel 2:19; 1 Corinthians 14:26; 2 Corinthians 12:1; Galatians 1:12; Revelation 1:1). Revelation is not to be confounded with inspiration. The former refers to those things only of which the sacred writers were ignorant before they were divinely taught, while the latter has a more general meaning. Accordingly revelation may be defined that operation of the Holy Spirit by which truths before unknown are communicated to men; and inspiration, the operation of the Holy Spirit by which not only unknown truths are communicated, but by which also men are excited to publish truths for the instruction of others, and are guarded from all error in doing it. Thus it was revealed to the ancient prophets that the [[Messiah]] should appear, and they were inspired to publish the fact for the benefit of others. The affecting scenes at the cross of Christ were not revealed to John, for he saw them with his own eyes (John 19:35); but he was inspired to write a history of this event, and by supernatural guidance was kept from all error in his record. It is therefore true, as the apostle affirms, that every part of the Bible is given by inspiration of God (2 Timothy 3:16), though every part of the Bible is not the result of immediate revelation. For convenience' sake, we call the whole Bible a revelation from God, because most of the truths it contains were made known by direct communication from God, and could have been discovered in no other way; and generally it is only the incidental circumstances attending the communication of these truths that would be ascertained by the writers in the ordinary modes of obtaining information. </p> <p> [[Concerning]] a divine revelation, we remark that, </p> <p> 1. It is possible. God may, for aught we know, think proper to make known to his creatures what they before were ignorant of; and, as a Being of infinite power, he cannot be at a loss for means of communication. </p> <p> 2. It is desirable; for while reason is necessary to examine the matter of revelation, it is incapable, unaided, of finding out God. </p> <p> 3. It is necessary; for without it we can attain to no certain knowledge of God, of Christ, and of salvation. </p> <p> 4. Revelation must, to answer its endsbe sufficiently marked with internal and external evidences. These the Bible has. </p> <p> 5. Its contents must be agreeable to reason. Not that everything revealed must be within the range of reason; but this may be true, and yet there be no contradiction. To calm, dispassionate reason there is nothing in doctrine, command, warning, promises, or threatenings which is opposed thereto. </p> <p> 6. It must be credible; and we find the facts of Scripture supported by abundant evidence from friend and foe. </p> <p> 7. Revelation also must necessarily bear the prevailing impress of the circumstances and tastes of the times and nations in which it was originally given. The Bible, however, though it bears the distinct impress of Asiatic manners, as it should do, is most remarkable for rising above all local and temporary peculiarities, and seizing on the great principles common to human nature under all circumstances; thus showing that as it is intended for universal benefit, so will it be made known to all mankind. The language of the Bible is the language of men, otherwise it would not be a divine revelation to men. It is to be understood by the same means and according to the same laws bv which all other human language is understood. It is addressed to the common-sense of men, and common- sense is to be consulted in its interpretation. In a narrower sense, "revelation" is used to express the manifestation of Jesus Christ to [[Jews]] and [[Gentiles]] (Luke 2:32); the manifestation of the glory with which God will glorify his elect and faithful seryants at the: last judgment (Romans 8:19), and the declaration of his just judgments in his conduct both towards the elect and towards the reprobate (2:5-16). There is a very noble application of the word revelation to the consummation of all things, or the revelation of Jesus Christ in his future glory — (1 Corinthians 1:7; 1 Peter 1:13). See Brown, Compendium of Natural and Revealed Religion; Archbp. Campbell, On Revelation; Delany, Revelation Examined; Ellis, On Divine Things; Fuller, Works; Horne, Introduction; Leland, Necessity of Revelation; View of Deistical Writers. (See [[Inspiration]]); (See [[Miracles]]); (See [[Prophecy]]). </p>