Is the Bible really from God Part? 2<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />

Steve Cornell 
My purpose in these posts on the origin of the bible relates to a perceived deficit in some contemporary expressions within the evangelical Church. Some of the most prominent leaders in these expressions have not received careful training in Scripture. As a result, many truths considered basic have been passed over or questioned. Reaffirming these basic truths appears to be the need of the hour.
 
 Two important biblical terms related to the origin of the Bible: 
 
I. Revelation  
A. Definition: The unveiling or disclosure of divine truth from and about God to mankind. Revelation is God making himself known to humanity. From the beginning God has been self-revealing (Gen. 1-50; Deut. 29:29; Acts 17:26-29; Heb. 1:1-2).
 
Related terms: apokalypto - to unveil, remove the cover. phaneroo - to manifest, bring to light.  "From these two words it may be stated that revelation has to do with the unveiling, uncovering and manifesting of something or someone previously veiled or covered." (C.M. Horne, Z.P.B.E., Vol. 5, p. 86).
 
B. Necessity: Revelation from God to man is a necessity because of God's character and nature. It is also necessary because of the sinful condition of humans. First, because God is infinite and transcendent, he is beyond the knowledge of finite beings unless he reveals himself to them (Ex. 33:18; Isa. 55: 8-9; Acts 17:24-25; I Tim. 6:16).  Secondly, humans are alienated from God in sin and therefore unable to know God by themselves  (Isa. 59:1-2; John 3:19; Rom. 3:10-11; Eph. 2:1-3; 4:17-28; 5:8). Yet despite the separation between God and man, God has created us as rational beings who are able to communicate and receive communication (Isa. 1:18; Acts 17:26-30; Rom. 1:19-20).  Gratefully, he has chosen to communicate to his creatures.
 
C. Forms: Revelation is commonly divided into the two categories of: General and special revelation.
 
1. General Revelation – God's witness of Himself through the created physical order, history, and the conscience of man.  It is general in its universal accessibility to all people.
 
a) Creation - (Ps. 19:1; 94:8-10; Acts 14:8-18; 17:24-29; Rom. 1:20; I Cor. 11:14?; Heb. 3:4).
 
b) History - (Acts 17:24-29; Rom. 9:11).  The evidence in this category is not as clear.  One area of significance is God=s preservation of the people of <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" />Israel in the face of seemingly insurmountable obstacles.
 
c) Conscience - (Ecc. 3:11; Rom. 1:18-21; 2:14-16).  This area touches upon innate qualities common to men that point to God's character.  The two primary areas of interest would be "the evidential value of the moral impulse  which characterizes human beings" and "an internal sense of deity, which, although it may be marred and distorted, is nonetheless still present and operating in human experience" (Millard Erickson, Christian Theology, p. 155). Evidence would indicate that men in general are disturbed by the idea of accountability to God. (Ps. 10:4, 11, 13).
In relation to this, it is helpful to recognize that man was created in the image of God, and although that image is deeply marred by the fall, it is not
altogether absent, even in unregenerate man.  (Gen.
9:6; James 3:9).
 
d) The value of general revelation - General revelation can lead men to know certain things about God and even to begin to search for answers to the pressing questions raised through general revelation; e.g. Where did I come from?  Why am I here?  Is there a God?  How did we get in the mess we=re in?  Is there life after death?  Yet, general revelation is inadequate for leading men to a saving knowledge of God.  For clear answers to these pressing questions one must turn to special revelation.
 
Additional note:
"The value of general revelation also rests in the provision of common ground or a point of contact between the believer and the nonbeliever, or between the gospel and the thinking of the unbeliever … there will be areas of sensitivity to which the message may be effectively directed as a starting point. These areas of sensitivity will vary from one person to another, but they will be there. This should be considered a supplement to, not a substitute for, special revelation.  Thus, sin produces relatively little obscuring effect upon the understanding of matters of physics, but a great deal with respect to matters of psychology and sociology. God is just in condemning those who have never heard the gospel in the full and formal sense.  No one is completely without opportunity.  All have known God; if they have not effectually perceived him, it is because they have suppressed the truth. Thus all are responsible" (Christian Theology, p. 173, Millard Erickson).
 
2) Special Revelation – This refers to God's particular, selective manifestation of himself and his Word for relational purposes toward himself and his creation. Special revelation moves from knowledge about God (as in general revelation) to knowledge of God on a relational level. Special revelation, as defined above, began with Adam and Eve in their pre-fall existence (Gen. 1:28-30; 2:16-17) and became remedial in focus after the fall (Gen. 3ff).
 
This form of revelation is presented in four dimensions: personal, anthropic, propositional and progressive.
 
a) Personal - God is a personal being who reveals himself in expressions of intellect (Gen. 18:19; Ex. 3:7; I Chron. 28:9; Isa. 1:18, 55:8); emotion (Gen. 6:6; Ps. 103:8-13; Prov. 6:16; II Cor. 1:3,4); volition (Gen. 3:15; Ps. 115:3; John 6:38).
While it is true that God is infinite (not limited by space), eternal (not limited by time, without beginning or end), transcendent (above and supreme over the world), and self-existent (the only uncaused cause, needing nothing other than Himself for His existence), it is equally true that God is personal, revealing Himself on a personal level to specific individuals (Gen. 6:8; 8:1; 12:1,2; Ex. 3:1-4; Josh. 1:1-9; II Chron. 7:14; 16:9; Isa. 57:15; 66:1,2; Jer. 1:4,5; Acts 13:21,22; Gal. 1:15; James 1:27). 
 
b) Anthropic - Special revelation is anthropic in that God uses forms common to man to help us know him. The primary example of this is the use of human languages. Other forms of special revelation were also used by God (e.g. dreams, visions, theophanies, angels, prophets - Gen. 20; Isa. 6; Gen. 16; Lk. 2; Rev. 1:1-14; Heb. 1:1-2; 2:14-15?; I John 1:1-3).
 
c) Propositional - The preservation of revelation is in the form of inscripturated (written), objective, propositional truths (Deut. 6:6-9; Matt. 4:1-7; I Cor. 2:13; I Thess. 2:13). The only existing form of special revelation to man today is the Bible, which is sufficient for every need of man in relation to God. (II Tim. 3:16-17).
d) Progressive - Scriptural revelation unfolds in a progressive way. What begins with promise and prediction in the O.T. culminates in fulfillment in the N.T. (E.g. Gen. 3:15; 12:1-3, 7; 15:5; 17:16 w/Gal. 3:16; rom. 4:13; see also rom. 3:21-26; 5:13-15; Gal. 4:4; Heb. 1:1-2; 9:26-27).
For the rest of this post:
http://thinkpoint.wordpress.com/2007/11/05/is-the-bible-really-from-god-part-2/