Balancing Human Experience with Divine Revelation in Theology
Theology, at its core, grapples with the interplay between divine revelation and human experience. Divine revelation refers to God's self-disclosure to humanity, making known truths that would otherwise remain hidden [1]. This revelation is not merely a record but is considered the revelation itself in written form, preserved for accuracy and propagation [1]. Human experience, conversely, encompasses the sum of human perception, understanding, and interaction with the world, including the ability to observe and learn [8].
The Bible presents God communicating with humanity through historical events [6]. For instance, the Old Testament frequently describes divine visitations in human form, which are seen as foreshadowing the incarnation of Jesus Christ [3]. These divine appearances underscore that God determines the means by which humanity can approach His presence; human beings cannot dictate the terms [7]. The holiness of God is such that direct, unmediated exposure to His full presence is not possible for humans to survive [3]. This highlights a fundamental tension: God desires to dwell with His people, but His holiness necessitates preventative measures to avoid their destruction [7].
The concept of revelation is central to understanding this balance. It is an "unveiling" or "bringing to light" of what was previously hidden or obscure [1]. The entire Bible is considered a revelation of Jesus Christ, with all revelation flowing through and centering on Him [4]. Christ, as the King and Prophet of the church, reveals the rules and methods of His governance and discloses future events [4]. This divine wisdom, which originated and sustains the world, is unfathomable and unpurchasable by human effort [9]. The only aspect of this wisdom that humans can grasp is related to understanding and insight [9].
Human experience, while distinct from divine revelation, is not entirely separate. The human nature of Christ, for example, was essential for His mediatorial office [2]. His birth, partaking of flesh and blood, human soul, and experiences like weeping, hungering, thirsting, and weariness all demonstrate His full humanity [2]. This human experience of Christ bridges the gap between divine holiness and human frailty.
The ability to learn from experience is itself considered a divine gift [8]. Therefore, while divine revelation provides foundational truths that human experience cannot independently discover, human experience serves as a context for receiving, understanding, and living out these revealed truths. The "new heaven and new earth" described in Revelation 21:1 can be understood as a new state for the bodies of men, as well as a heaven for their souls, suggesting a transformed human experience within a divinely renewed universe [5]. This future state is not a new creation but a new opening, filled with those who are heirs to it [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- Jude (Protestant academic) “Tyndale House on Jude 13:19: 13:19-22 It is not possible for human beings to take in the full revelation of God’s holy presence and still live (cp. 6:20-24; Exod 19:21; 33:20). The Old Testament frequently reports divine visitations on earth in human form; these visitations foreshadow the full appearance of God on earth in the incarnation of Jesus.”
- Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 1:1: Here we have, I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ. The whole Bible is so; for all revelation comes through Christ and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the king of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Chris”
- Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 21:1: We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state. I. A new world now opens to our view (Rev 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the ne”
- Revelation (Protestant academic) “Tyndale House on Revelation 1:9: 1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preach”
- Exodus (Protestant academic) “Tyndale House on Exodus 28:36: 28:36-38 Like all the other elements of the high priest’s clothing and activities, the medallion worn on the front of the turban was to remind the people that God is holy, and his holiness had implications for their entering his presence. God wished to dwell with his people, but his holiness would destroy them unless he took preventative steps. God determines the way into his presence; we do not. The central question of the Bible is how a sinful people can live in the presence of a holy God so that God can share his holy character with them. Ultimately, the answe”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 20:12: 20:12 The ability to observe and learn from experience is a divine gift.”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 28:12: Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pro 8:23, Pro 8:27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding--insigh”