Examples of General Revelation in Everyday Life and Culture
General revelation refers to the unveiling of divine truths that are accessible to all humanity through nature, human experience, and conscience, as distinct from special revelation found in scripture or direct divine communication [4]. While the book of Revelation itself is an example of special revelation, being an "apocalypse or unveiling of those things which had been veiled" [1, 2], the concept of general revelation helps explain how God's existence and some of His attributes can be perceived outside of specific religious texts or encounters.
One common example of general revelation in everyday life is the observation of the natural world. The intricate design and order of the cosmos, from the vastness of space to the complexity of biological systems, can lead individuals to infer the existence of a powerful and intelligent Creator. This aligns with the biblical idea that God "knoweth what is in . . . darkness" and that "light . . . him" [3]. The beauty and majesty of creation often evoke a sense of wonder and awe, pointing to something beyond the material realm.
In culture, general revelation can be seen in the universal human sense of morality and justice. Across diverse cultures and societies, there are common understandings of right and wrong, even if the specific applications vary. This inherent moral compass, often referred to as conscience, suggests a divine lawgiver who has inscribed ethical principles within humanity. The Tyndale House commentary on Revelation notes that even when faced with plagues and death, people tend to continue in their evil deeds and worship idols, "things that belong to the created order—rather than worshiping the Creator" [5]. This implies a fundamental human inclination to worship, which, when misdirected, points to a deeper, inherent knowledge of a Creator.
Furthermore, the human capacity for reason, creativity, and spiritual longing can be considered aspects of general revelation. The pursuit of truth through philosophy and science, the creation of art and music, and the universal search for meaning and purpose all reflect an innate human orientation towards something transcendent. These aspects of human experience, while not providing a full understanding of God's character or plan, can serve as pointers to His existence and some of His attributes, making humanity "without excuse" for not acknowledging Him [5].
Sources
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1 (introduction): 1TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20) Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the G”
- Revelation (Protestant academic) “Tyndale House on Revelation 1:1: 1:1-11 Revelation opens with a three-part introduction, including a prologue (1:1-3), a letter introduction (1:4-8), and a historical introduction (1:9-11). 1:1 The word revelation (Greek apokalupsis) introduces the book’s visionary nature as apocalyptic writing (see Revelation Book Introduction, “Apocalyptic Writing”). God communicates his inspired message through mysterious symbols, numbers, and word pictures. • from (or of) Jesus Christ: He is both the source and the main subject of the book. • the events that must soon take place: Cp. 3:11; 22:6-7; Luke 18:”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 2:22: revealeth-- (Job 12:22). So spiritually (Eph 1:17-18). knoweth what is in . . . darkness-- (Psa 139:11-12; Heb 4:13). light . . . him-- (Jam 1:17; Jo1 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare Co1 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Rev 1:10; Rev 4:2). The form of the apocalyptic re”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:6: Translate, "But now"; seeing there is no edification without interpretation. revelation . . . prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.”
- Revelation (Protestant academic) “Tyndale House on Revelation 9:20: 9:20-21 Even when humans are faced with plagues and death, repentance is not automatic. People tend to continue in their evil deeds and to worship demons and idols—things that belong to the created order—rather than worshiping the Creator (see 13:4; 14:9-10; Rom 1:25; 1 Cor 8:4; 10:19-22). • murders . . . witchcraft . . . immorality . . . thefts: What people worship parallels the ways in which they live (see Rev 21:8; 22:15; Rom 1:23, 29-32). • Revelation portrays the extent to which depravity controls unbelievers. It is not logical for people to worship power”