Part 2: Revelation

By Lewis Sperry Chafer

Introduction

In its theological usage, the term Revelation is restricted to the divine act of communicating to man what otherwise man would not know. This extraordinary form of revelation, since it originates with God, is, of necessity, largely dependent on supernatural agencies and means. Nothing could be more advantageous to man, nor is there aught more certain than the fact that God has spoken to man. The satanic question, “hath God said?” (Gen 3:1)—ever the substance of human rationalism and doubt as to divine revelation-is engendered by the “father of lies” and is foreign to natural intuition of man.

Having made man in His own image and having endowed man with the capacity to commune with Himself, it is reasonable to expect that this competency in man would be exercised; that in due time God would disclose to man truth concerning Himself and His purposes, also man’s true place in the divine plan of creation—his relation to God, to eternity, to time, to virtue, to sin, to redemption, as well as to all other beings in this universe in which man’s life is cast. Adam, created as he was at the zero point of all knowledge and experience which accrues to man through the process of living, had much to learn even within the sphere of that which is unfallen. God, we are told, came down and talked with Adam in the cool of the day. But if unfallen man needed the impartation of knowledge, how much more does fallen man, whose whole being is darkened, need to be taught of God! To the latter must be given the added truth regarding sin and redemption. God has spoken. To this end the Bible has been written, and the revelation to man of that great body of truth which man could not acquire for himself and which the Bible discloses is its sublime and supreme purpose.

1. Three Important Doctrines Distinguished.

a. Revelation and Reason.

Systematic Theology does draw its material from both revelation and reason, though the portion supplied by reason is uncertain as to its authority and, at best, restricted to the point of insignificance. Reason, as here considered, indicates the intellectual and moral faculties of man exercised in the pursuit of truth and apart from supernatural aid. A right evaluation of reason is too often lacking. Certain men have held that, without divine guidance or assistance, man can attain to all truth which is essential to his well-being here and hereafter. In all discussions bearing on this problem, reason must be wholly divorced from revelation if it is to be seen in its actual limitations. Such a separation is exceedingly difficult to consummate, since revelation has penetrated to an immeasurable degree into the very warp and woof of civilization. Because of this penetration, some nations are designated Christian. Man’s true estate under reason and when isolated from revelation is partially demonstrated by the lowest forms of heathenism; but even the heathen are universally convinced of the fact of a Supreme Being and, because of that conviction, are looking for evidence which, in their estimation, expresses His favor or His displeasure. Since Adam walked and talked with God—which revelation he, no doubt, communicated to his posterity—, no man on earth could be entirely void of divine revelation. Though possessed of some slight measure of such revelation, heathen philosophy is a deplorable disclosure of the limitations of human reason. Never have these systems been able to perfect a code of moral duty nor could they discover any authority for their faulty precepts. Similarly, the light of nature and the aid of reason have been too feeble to dispel uncertainties concerning the life beyond the grave. Speaking of future rewards and punishments, Plato said: “The truth is, to determine or establish anything certain about these matters, in the midst of so many doubts and disputations, is the work of God only.” And Socrates causes one of his characters to say concerning the future life, “I am of the same opinion with you, that, in this life, it is extremely difficult to arrive at a clear knowledge of this matter.” It is not the ancient philosopher but rather the modern unbeliever who contends for the sufficiency of human reason and who ridicules the claims of revelation.

Within the circumscribed boundaries of that which is human, reason is paramount; yet, as compared with divine revelation, it is both fallible and finite.

b. Revelation and Inspiration.

Revelation and Inspiration are each in themselves cardinal Bible doctrines and are often confounded. This confusion is perhaps due, to a large degree, to the fact that Revelation and Inspiration must concur, or converge to one point, in securing that infallible, divine Oracle which the Bible unhesitatingly asserts itself to be. It is, by its own claims, not only a revealed body of truth, but is the only revealed body of truth. It is a supernatural interposition into the affairs of men. This claim, of necessity, implies two divine operations, namely, Revelation, which is the direct divine influence which communicates truth from God to man; and Inspiration, which is the direct divine influence which secures an accurate transference of truth into language which others may understand.

While these two divine operations do often concur, it is equally true that they often function separately. By revelation of the purest character Joseph was warned of God in a dream that he should flee into Egypt with Mary and the infant Jesus. It is not asserted, however, that he was inspired to record the revelation for the benefit of others. In fact, multitudes heard the voice of God when they heard the gracious revelations which were the substance of Christ’s preaching; but none of these, save the chosen disciples, were called upon to undertake the functions of inspired writers.

On the other hand, inspired men presented facts with that accuracy which only inspiration could secure which facts were not, strictly speaking, revelations. The human authors of the Bible often recorded things they themselves saw or said, in which case there would be no need of direct revelation.

This distinction is further disclosed by the fact that though some men are agreed that the Bible does present a revelation from God they are disagreed concerning the solution of various problems as to how the revelation from God could be transmitted without error through men who in themselves were fallible and even lacking in much of the educational culture of their day. These, and other differentiations between Revelation and Inspiration will naturally be more clearly seen as the consideration of these separate doctrines proceeds.

c. Revelation, Inspiration, and Illumination.

A clear distinction between Revelation and Inspiration, on the one hand, and Illumination, on the other, is also essential; the last named being that influence or ministry of the Holy Spirit which enables all who are in right relation with God to understand the Scriptures. Of Christ it is written that He “opened” their understanding of the Scriptures (Luke 24:32, 45). Christ Himself promised that when the Spirit came He would “guide” into all truth. Likewise, Paul writes, “We have received...the Spirit which is of God; that we might know the things which are freely given to us of God (1 Cor 2:12). And John states of the Spirit that “He teacheth you of all things” (1 John 2:27). However, it is obvious that Illumination, being the divine unfolding of Scripture already given, does not contemplate the exalted responsibility of adding to those Scriptures; nor does Illumination contemplate an inspired and infallible transmission into language of that which the Spirit teaches.

Inspiration, by which Revelation finds an infallible expression, is confounded by both the Romanists and the Rationalists. The Romanists pursue this course that they may maintain their assumption that the Church of Rome, both primitive and present, holds an extra-Biblical authoritative dogma which is equal to that of the Bible—and superior to the Bible, judging from their conclusions whenever a difference betwen the Bible and the Romish dogma arises. This is a palpable arrogation; for proofs which establish an authoritative, inspired Bible are more than sufficient, while the proofs for an authoritative, inspired church are nil. The Rationalist, in pursuit of reason, confounds Illumination, or the general influence of the Spirit on all regenerate hearts, with the extraordinary achievements of Revelation and Inspiration. This they do, even when admitting a specific divine revelation, by attributing to the human authors of the Bible all the variability, uncertainty, and deficiency which characterizes the best of men even when acting under the enabling power of the Spirit.

The experience of Balaam, of King Saul, and of Caiaphas, in declaring a divine revelation is proof that inspiration does not necessarily imply spiritual illumination. And, on the other hand, the fact that the uncounted host of those who are blessed by spiritual illumination do not receive revelation or exercise the functions of inspiration is proof sufficient to disarm the claim of the Rationalist.

It is significant that in one passage, namely, 1 Corinthians 2:9–13, there is reference to Revelation in verse 10, to Illumination in verse 12, and to Inspiration in verse 13.

Finally, both Revelation and Inspiration may be distinguished from Illumination in that the last named is promised to all believers; that it admits of degrees, since it increases or decreases; that it depends not on sovereign choice but rather on personal adjustment to the Spirit of God; and without it none is ever able to come to personal salvation (1 Cor 2:14), or the knowledge of God’s revealed truth.

2. The Nature of Revelation

From the first disclosure of Himself to man in the Garden of Eden to the heavenly consummation when the redeemed shall know even as they are known and when that which is in part shall be done away by the advent of that which in the realm of spiritual understanding is “perfect” (1 Cor 13:9–12)—even though in times past He has “suffered the nations to walk in their own ways” (Acts 14:15–17)—, God has never left Himself “without a witness.” He has wrought with unfailing faithfulness to the end that men might see beyond their native horizon and apprehend to some degree the facts and features of a larger sphere. God has sought by every available means to manifest Himself, His works, His will, and His purpose. To this end, He has by His Spirit moved men to desire this knowledge. This divine moving of the hearts of men in general is thus expressed by the Apostle Paul to the Athenians: “That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us” (Acts 17:27); while the more exalted and specific feature of His own deepest desire, in which all the redeemed may share, is thus expressed by the same Apostle: “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Phil 3:10). Since “the chief end of man is to glorify God and to enjoy Him forever,” man is not restricted in the sphere of his own being to that in which he was placed by creation. The way is open for him to move on into realms celestial and to know even now, something of the exalted privilege of “fellowship with the Father, and with his Son Jesus Christ,” to possess eternal life, and to anticipate a final conformity to Christ. Divine Revelation is the making known to man of all he must come to know which lies between the zero point at which he began his career as a creature and the finality of understanding because of which he, being redeemed, may hold uninterrupted communion with God in heaven and respond intelligently to the things of God in eternal realms. In general, a divine revelation is accomplished whenever any manifestation of God is discerned or any evidence of His presence, purpose, or power is communicated. Such manifestations are discoverable all the way from the grand spectacle of creation down to the least experience of the lowliest human creature. So stupendous, far-reaching, and complex is this body of truth that any attempt to delineate or classify it will of necessity be incomplete.

It is the common practice of theologians to subdivide Revelation into two principal divisions, namely, that which is general and that which is specific, or that which is natural and that which is supernatural, or that which is original and that which is soteriological. The former of each of these two-fold categories incorporates that revelation which is communicated through nature and history, while the latter incorporates all that which comes as an intervention into the natural course of things and which is supernatural both as to source and mode.

For a more comprehensive elucidation, divine Revelation is here particularized under seven modes—(a) God revealed through nature, (b) God revealed through providence, (c) God revealed through preservation, (d) God revealed through miracles, (e) God revealed by direct communication, (f) God revealed through the Incarnation, and (g) God revealed through the Scriptures.

a. God Revealed through Nature.

The transcendent earthly glory which awaited unfallen man when created could have had no meaning to him apart from the realization that all he beheld was a work of his Creator, and, to that extent, a revelation of the Creator’s wisdom, power, and glory. But even such a display as man saw before the curse fell upon it (Gen 3:18, 19); Rom 8:19–21) was augmented immeasurably by the presence of, and communion with, God. Nature’s revelation was impressive in itself, but needed then, as now, to be completed by a close and personal intimacy with God. On the relation of the natural and supernatural aspects of revelation in Eden, Dr. B. B. Warfield writes: “The impression is strong that what is meant to be conveyed to us is that man dwelt with God in Eden, and enjoyed with Him immediate and not merely mediate communion. In that case we may understand that if man had not fallen, he would have continued to have had immediate intercourse with God, and that the cessation of this immediate intercourse is due to sin.”[1]

The Bible definitely points to nature as a practical revelation of God. We read: “The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun. Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof” (Ps 19:1–6). Similarly, nature’s revelation, with its restricted value, is declared in Romans 1:19–23. The reason advanced in this passage as to why God’s wrath is revealed from heaven against unrighteous men who hold down, or resist, the truth (vs. 18) is said to be “Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God unto an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.” That which may be known of God through nature has been revealed to all men alike, even invisible things including His eternal power and Godhead. Hence, failing to recognize God as thus revealed and to glorify Him, and turning to idolatry is, on man’s part, without excuse and merits the just recompense which God has imposed. It should be observed in this connection that nature’s revelation presents nothing of the great need and fact of redemption. The heathen world, apart from specific revelation, comes to a feeble recognition of a Supreme Being; but nature does not disclose the truth that “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Until informed as to God’s saving grace in Christ Jesus, the heathen would be possessed with an excuse for his ignorance concerning redemption; but there is no intimation that this ignorance will commend him to God’s saving grace.

All Naturalistic Theistic arguments as to the existence of God are based on the revelation concerning God which nature affords. These (yet to be considered under Theology Proper) are none other than an effort on man’s part to reason from nature back to its cause, and since such reasoning is justified, man is “without excuse.”

b. God Revealed through Providence.

Providence is the execution in all its details of the divine program of the ages. That such a program exists is not only reasonable to the last degree, but is abundantly set forth in the Scriptures (Deut 30:1–10, Dan 2:31–45; 7:1–28; 9:24–27; Hosea 3:4, 5; Matt 23:37 to 25:46; Acts 15:13–18; Rom 11:13–29; 2 Thess 2:1–12; Rev 2:1 to 22:21). The far-flung purposes of God which sweep the ages from eternity past to eternity to come are also perfect in their minutest detail, even embracing the falling sparrow and numbering the hairs of the head. In the discerning of the providence of God, only spiritual vision avails. The restricted perception of the unregenerate, who have not God in all their thoughts, is well expressed in the familiar words, “chance and change are busy ever,” which words, though a part of a Christian hymn, have no place in a Christian’s relation to God. To a child of God the unfailing providence of God is better expressed in the Word of God: “All things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28).

The doctrine of Divine Providence is not without its problems. It cannot be otherwise so long as sin and suffering are in the world. A larger understanding as to the divine purposes and the necessary means God employs to reach these ends offers much in the direction of a solution of these difficulties. God’s revelation of Himself through providence is limitless. History is “His Story,” and on the pages of Scripture He has so related Himself to future events, both by covenants and prediction, that assurance is given that there will be a perfect consummation of all things and the end will justify the means used to secure it.

c. God Revealed through Preservation.

The New Testament is specific in its declarations concerning the relation which the Second Person in the Godhead sustains to this material universe. It is written of Him as Creator: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him” (Col 1:16). “And, thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands” (Heb 1:10). It is also stated that this One who by the Word of His power called all things into existence (Heb 11:3), does, by the same word of power cause them to hold together, or continue as they are: “And he is before all things, and by him all things consist” (hold together—Col 1:17). “And upholding all things by the word of his power” (Heb 1:3). Christ is also the bestower and sustainer of life (John 1:4; 5:26; Acts 17:25; 1 Cor 15:45. He it is who gives eternal life (John 10:10, 28), and is Himself that life which

He gives (Col 1:27; 1 John 5:12). As the sap of the vine sustains the branch, so the divine life is ever the vital force in the Christian. It is true that “in him we live, and move, and have our being” (Acts 17:28). God is likewise revealed in the care which He exercises in the preservation of each individual, especially those who trust Him. This truth is expressed in two New Testament passages: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, wherewithal shall we be clothed?...for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt 6:31–33). “But my God shall supply all your need according to his riches in glory by Christ Jesus” (Phil 4:19).

In the Old Testament the title Almighty God (El Shaddai) conveys the truth that God sustains His people. The term indicates more than that God is a God of strength. That He is; but the title includes the impartation of His strength as a child draws succor from the mother’s breast. The word shad as combined in El Shaddai, means breast, and supports the conceptions of a mother’s nourishment imparted to her child.

Thus it is seen God is revealed through His preservation of all things in general, and His people in particular.

d. God Revealed through Miracles.

Whatever may be relevant to the fullest understanding of all that miracles disclose, it is certain that they serve to reveal God to man. This is no less true in one Testament than it is in the other. The supernatural character of a miracle discloses the divine power, as well as the purpose, of the One by whom it is wrought. Aside from the good which was accomplished, the miracles of Christ served to prove that He was God manifest in the flesh (Matt 11:2–6).

e. God Revealed by Direct Communication.

God has spoken to man. This fact presents two different problems, namely, that of God who speaks, and that of man who hears. On the divine side, it is evident that God, who created all the human faculties, is abundantly able to deliver His message to the mind of man. On the human side, men were caused to know with certitude that a message had been given to them from God, and, because of this conviction, they were bold in its delivery to others.

The revelation of God through direct intercourse with men is a far-reaching aspect of this great theme. It includes theophanies, visions, dreams, and the direct “mouth-to-mouth” communication with which Jehovah honored Moses as He honored no other prophet (Num 12:8; Deut 34:10); though He did speak directly to Adam, Cain, Enoch, Noah, Abraham, Isaac, Jacob, and many others. That impenetrable mystery as to how the writers of the Bible received their messages from God, though belonging to the present discussion, will be considered more at length under the doctrine of Inspiration.

In contemplating the fact of direct, divine revelation, almost limitless variety as to detail of mode and method is confronted. This is reasonable. God being a Person, and not an automaton, will naturally adapt Himself to the individuals and to the situations involved. The variety of the divine mode of approach to men extends from the theophanies in which Jehovah, or the Angel of Jehovah who is the Second Person of the Godhead, appears and speaks to individuals—and that manner of direct communication continues from the first theophanies of the Old Testament to the Lord’s appearance to Paul on the Damascus road and to John on the Isle of Patmos—to the simplest and most unobtrusive impression by which one is divinely influenced to act or speak. How natural and wholly within the range of the experience of God’s saints is the word of Abraham’s servant: “I being in the way, the LORD led me” (Gen 24:27)! And, indeed, such leading is the portion of all who are regenerate. We read, “For as many as are led by the Spirit of God, they are the sons of God” (Rom 8:14).

Not always did God require those to whom He spoke to put His words into written form. This is particularly true during those centuries from Adam to Moses when little Scripture was written and when God immediately directed the ways of various individuals. What divine communications preceded the actions of Melchizedek (Gen 14:18–20), the words of Laban (Gen 24:50), or those of Balaam (Num 24:3–9) are not revealed. Inspired men eventually recorded the messages God gave to the men of old and thus the record is preserved (Jude 1:14 presents the only existing report of the words of Enoch).

In every case a message from God is authoritative and, therefore, is not to be deemed of less importance because of the fact that it came by a dream or vision rather than by a “face-to-face” conversation with God. Divine revelation is supernatural and the message given is the pure Word of God. The false prophets “prophesy out of their own hearts” (Ezek 13:2–17; cf. Jer 14:14; 23:16, 26). Evidently there was that in the true revelation which convinced the messenger as to the divine authority of his message, and the false prophet is everywhere held to be as fully conscious that his words were without divine authority.

Closely akin to that form of revelation which is direct and personal is the experience of all who commune with God in prayer or recognize His voice speaking to them through the Scriptures. God does reveal Himself and His will to those who wait on Him. It is written: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and unbraideth not; and it shall be given him” (Jas 1:5).

f. God Revealed through the Incarnation.

There is much Scripture bearing on this aspect of divine revelation and only a portion may be cited here.

By becoming flesh and dwelling “among us” (John 1:14), the Lord Jesus Christ, “who is...God” (Rom 9:5), was, is, and evermore shall be, “God manifest in the flesh” (1 Tim 3:16). To Peter, who had said—“Thou art the Christ, the Son of the living God,” Christ replied, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matt 16:16, 17). Isaiah had declared, “And the glory of the LORD shall be revealed” (Isa 40:5); and John records, “We beheld his glory, the glory of the only begotten of the Father” (John 1:14). Likewise, we are told, “No man hath seen God at any time,” that is, in His divine essence or Triune Being, but “the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). That declaration contemplated the power and wisdom of God, since it is written, “Christ the power of God, and the wisdom of God” (1 Cor 1:24). As the eternal Λόγος (Logos) of God, the Lord Jesus Christ has ever been the expression, or manifestation, of God-the living Word of God, as the Bible is the written Word of God. Of the Λόγος it is written, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.... And the Word was made flesh.... and we beheld his glory” (John 1:1, 2, 14). As a word is the expression of a thought, so the Λόγος is to the Godhead. The living Word is ever the Manifester. He was the Angel of Jehovah as seen in all the theophanies, and is the final Revealer of God. He said: “He that hath seen me, hath seen the Father.” Though God “at sundry times and in divers manners spake in time past unto the fathers by the prophets,” He hath “in these last days spoken unto us by his Son” (Heb 1:1, 2). Christ is the voice of God speaking to men, and that is a direct, uncomplicated revelation of God. When beholding or hearing the Son, men are enabled to know what God is like. This Revelation is complete, wanting nothing; for we are told that, “in him dwelleth all the fulness of the Godhead bodily” (Col 2:9). But there are specific aspects in which the Λόγος is the expression of the Godhead to men. He revealed the power of God to the extent that Nicodemus could say, “no man can do these miracles that thou doest, except God be with him” (John 3:2); and the wisdom of God to the extent that those who heard Him reported, “Never man spake like this man” (John 7:46); and the glory of God to the exent that John could say, “we beheld his glory” (John 1:14); and the life of God to the extent that, again, John could say, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us); that which we have seen and heard declare we unto you” (1 John 1:1–3). But above and beyond all these attributes of God which the Λόγος manifested, is the revelation of the love of God; which love, though conspicuous in every act of Christ throughout His earthly ministry, was, notwithstanding, especially and finally revealed through His death. “God so loved the world, that he gave his only begotten Son.” “God commendeth his love toward us in that, while we were yet sinners, Christ died for us” (Rom 5:8), and “Hereby perceive we the love of God, because he laid down his life for us” (1 John 3:16).

God could not draw nearer, nor could He disclose more clearly the wonders of His Person, the perfections of His purpose, nor the depths of His love and grace, than He has done in the Incarnation, which in the scope of its purpose embraced the life, teachings, example, death, and resurrection of the eternal Son, the Second Person of the Godhead. The multitudes of His day heard and were blessed by His gracious words, and thus, though not called of God to write under inspiration what they heard, did, nevertheless, receive a large measure of divine revelation. The inestimable value of that revelation which came by the Incarnation, along with other forms of manifestation, has been preserved for all generations on the pages of the inspired and inerrant Scriptures.

g. God Revealed through the Scriptures.

Of the modes of revelation named above, there is, of necessity, some overlapping and some interdependence. There could be no extended or accurate apprehension of that revelation which Nature affords apart from the divine interpretation of it which the Bible provides. There could be no Providence apart from Preservation, nor Preservation apart from Providence and these, in turn, can be seen in their true light only as they are set forth on the pages of God’s Word. Miracles are a revelation of God to those who witness them, but the record of them in the Bible extends the value of their testimony to all in all generations who read the divine chronicles of them. What God has said to men directly could easily be forgotten or perverted, but the substance and purity of those “face-to-face” messages have been preserved in the divine record of them. Similarly, the value of the Incarnation revelation, while existing quite apart from any written annals, has become a message of infinite riches extending to all the knowledge of God and the way into, and assurance of, eternal life. The life and death of Christ are indisputable facts of history, but the divine blessing is assured to all those who believe the record God has given concerning His Son (1 John 5:9–12).

It may be concluded, then, that the Bible is a specific and essential feature of all Divine Revelation. It, however, presents certain important features:

1. Divine Revelation is varied as to its themes. It embraces that which is doctrinal, devotional, historical, prophetical, and practical. 
2. Divine Revelation is partial. It is written, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut 29:29). 
3. Concerning the facts which are revealed the Divine Revelation is complete. As to the Son, He is the πλήρωμα (pleroma, fullness) of the Godhead bodily (Col 2:9), and as to the final salvation of all who believe, they are πεπληρωμένοι (pepleromenoi—complete) in Him (Col 2:10). Though complete in Him now, they are yet to be conformed to His image (Rom 8:29; 1 John 3:3). 
4. Divine Revelation is progressive. Its plan of procedure is expressed by the words, “First the blade, then the ear, after that the full corn in the ear” (Mark 4:28). Each book of the Bible avails itself of the accumulated truth that has gone before, and the last book is like a vast union station into which all the great highways of revelation and prediction converge and terminate. No complete understanding of revealed truth can be gained apart from its consummation in that book, and that book, in turn, cannot be understood apart from the apprehension of all that has gone before. The last book of the Bible is the Revelation Supreme. 
5. Divine Revelation is primarily unto redemption. Its progress of doctrine develops hand in hand with the doctrine of redemption. God has spoken to the end that man may be “wise unto salvation” (2 Tim 3:15). God has caused a record concerning His Son to be written and men who believe that record are saved, and those who do not believe that record are lost (1 John 5:9–12). 
6. Divine Revelation is final. It incorporates the truth which was once delivered unto the saints” (Jude 1:3). From it naught is to be taken, nor to it is anything to be added. 
7. Divine Revelation is accurate to the point of infinity. “All Scripture is given by inspiration of God” and is God’s word written.

Lewis Sperry Chafer

Dallas, Texas

Notes

1. Revelation and Inspiration, p. 8.