God has chosen to make something known about himself to everyone, everywhere, and at every time. This is the essential propositional truth of general revelation. However, one must not assume this to be absolutely true without question. Whether God exists or not is an assertion with which we must wrestle. Although the existence of God is not wholly separate from the idea of general revelation, it must be treated at different, but related, levels of enquiry (viz., philosophical, moral, and natural).

Nevertheless, to keep within the verificational approach, it is important to begin by expressing the issue of general revelation in this manner: If it is possible that God exists, would he choose to reveal himself and, if so, how? A second crucial question to ask is: How much can be known about God and what is the scope and purpose of his revelation to humankind?

Beginning with the possibility of God’s existence, one must ask where to look for the discovery of God. There are two arenas for inquiry: (1) the creation and (2) the nature of humankind. Whether God reveals himself, how he reveals himself, and what he has revealed about himself entails both of these arenas (creation and humankind). In fact, they are so interdependent that it cannot be said God revealed something about himself without maintaining what and how he has revealed himself. Whichever arena one looks to for the discovery of God, it is reasonable to conclude that God has communicated something of himself and that fact or truth about him is reliable.

The Apostle Paul clearly declares that something about God can be discovered from creation. In Acts 14:15-17 God is said to be Author of the universe (v. 15); a patient and forbearing divine Judge (v. 16; similarly Acts 17:30), and gracious Sustainer (v.17). Furthermore, Paul proclaims God to be Creator and Lord of all, who is unencumbered by human intent (v. 24); independent and self-sustaining Life-giver of all (v. 25); and impartial Sovereign over all (v. 26). Moreover, it is significant to note that Paul goes on to say even pagan poets can apprehend something of God (v. 28). While Paul is not endorsing everything said by these pagan poets, he does imply that some truth they have about God is reliable.

Romans 1:19-32 is telling, not only about discovering God from creation but of the results of having some knowledge about God. There is a degree of objective and reliable knowledge about God (v. 19). The objective knowledge of God is found in “what has been made.” This suggests that inductive reasoning (viz., from particulars to the general idea; from effects to causes) is sufficient to discover some things about God. In other words, the creation communicates, to a degree, God. This knowledge of God is filtered through sinful humanity, the result being willfully perverted justice (1:32). In addition, wisdom turns to foolishness (v. 22) and knowledge, however limited, turns to ignorance (v. 25). While he may be discovered in the creation, general revelation proves insufficient for promoting a saving relationship with God. Instead, it serves only to bring humankind under divine judgment.

The second arena where God has chosen to be discovered is in the nature of human existence. Romans 2:14-15 states that Gentiles (non-Jewish, perhaps even non-religious people) mirror something of God’s moral standards in their behavior. The source of these standards comes from God’s law that is “written on their hearts.” The greater context (Rom. 1:18-3:20) shows that Paul’s purpose in this passage is to demonstrate that all are under the reign of sin (cf., Rom. 3:9-10). Paul does not say the “requirements of the law” are fulfilled. In fact, 2:15 suggests that moral behavior is sporadic and irregular (“their thoughts now accusing, now even defending them”). This inherent awareness of right and wrong brings about responsibility (v. 15) and accountability before God (v. 16). At present, people need only live with the pangs of their own thoughts and conscience. However, people are responsible, not to themselves, but to the source of these moral demands who himself will bring to light their guilt. General revelation is God disclosing himself to his creation in the realm of the human heart and its sense of right and wrong.

The scope of general revelation is universal. No individual can escape creation nor the inner world of moral sensibilities. If it is true that all are under the power of sin (Rom. 3:9-10) and, as a result, are guilty before God, then the same is true for everyone, everywhere. Furthermore, since it is true that the created order and moral senses of humankind have not essentially changed throughout history, then it follows that the apprehension of God is possible for all people everywhere and at all times.

Because God has clearly disclosed himself through creation, there are no extenuating circumstances for anyone to appeal for excusal (Rom. 1:20). In spite of the extent of perversion (Rom. 1:23-31), people continually “know God’s righteous decree” (present tense) regarding true justice, yet are incapable of living authentically with this knowledge (v. 32). While Paul speaks particularly of Gentiles in Rom. 2:14-15, the entire context indicates he is showing sin to be universal and all inclusive (Rom. 3:9-10; 19-20). Acts 14:16 explicitly affirms the scope of the message is “all nations.” Finally, Paul’s argument to the philosophers in Athens is replete with all-inclusive language (Acts 17:22-31). This sermon could not be understood in any other way but to conclude that the knowledge of God is universal.

The purpose of God making himself known in general revelation is to expose humanity’s hopeless plight. Knowledge of God in creation and innate moral discretions serves only to bring the wrath of God in condemnation. Humankind is willingly incapable of discovering God without some further help [Being “willingly incapable” is not an incongruent notion, but illustrates the enigma of divine sovereignty and human responsibility. Put another way, an individual inability does not absolve one of all responsibility. People make a significant contribution to their own despairing predicament.]. On the basis of a general knowledge of God, everyone everywhere and at all times is guilty before him. The whole world will stand in the divine courtroom of justice to hear the charges God brings against it. With the ever-present failure to meet the holy demands of God, the human race recognizes sin and guilt. It is in this recognition that all people are, admittedly or not, condemned (Rom. 3:19-20).

 Special Revelation, Inspiration, and the Bible's Completion