In what different ways has God revealed himself
and how do those ways fit together instead of
competing, leading us finally to the written
word of God? That's what this whole chapter is
about. Has God really stepped into history so
people could see and experience him? So let me
start here. Has God ever made himself known in
ways people could actually see? Has he ever stepped
into real time and space? The Bible's answer
is yes. Sometimes God shows himself in a visible,
special way. We often call these appearances
theophanies. Think, for example, of Moses. God
appears to him in a burning bush. The bush is
on fire, but not burning up. And God calls Moses
by name. Exodus chapter 3, verse 1 to 6. Later,
God comes down on Mount Sinai with thunder, lightning,
thick cloud, and a loud trumpet sound so that
the whole mountain shakes, Exodus chapter 19.
Those are not just symbolic stories. They are
God saying, I am really here and I am speaking
to you. God also reveals himself through miracles,
special actions that break into the normal flow
of nature to make a point. Think of what he does
in the Exodus. He parts the Red Sea so Israel
can walk through on dry ground, Exodus chapter
14. He sends manna from heaven to feed his people
in the wilderness, Exodus chapter 16. Then think
of Jesus. He heals the sick, gives sight to the
blind, and makes the lame walk. He casts out
demons and shows authority over evil spirits.
He calms a storm with a word. He raises the dead
like Lazarus in John chapter 11 verse 43 to 44.
These are not magic tricks to impress a crowd.
They are signs. They point to who God is, his
power, his compassion, his authority, and to
what he is doing to save. So one way God reveals
himself is by appearing and acting in history.
He does real things in the real world to show
that he is not distant but present and involved.
Does God only work outside of us, or does he
also speak inside our minds and hearts? Then
you might ask, alright, God acts in the world,
but does he ever speak directly to people inwardly?
Again, scripture says yes. God has spoken through
dreams and visions, not as vague feelings, but
as clear messages he chose to give. Let me give
you a few examples. In Numbers chapter 12 verse
6, God says that when he has a prophet, he makes
himself known in a vision and speaks in a dream.
Joseph receives dreams that reveal what will
happen and how God will use him. Genesis chapter
37 and also chapters 40 and 41. Isaiah sees the
Lord seated on a throne, high and exalted, in
the temple, Isaiah chapter 6. Ezekiel sees visions
of God's glory and the heavenly throne, Ezekiel
chapter 1. But here is the key. These experiences
always come with words. The prophets don't just
say, I had a strong feeling. They say things
like, the word of the Lord came to me, and this
is what the Lord says. God tells Jeremiah, I
have put my words in your mouth. Jeremiah chapter
1 verse 9. Amos chapter 3 verse 7 says, The Lord
reveals his plans to his servants, the prophets.
So this inward speaking has a clear pattern.
God chooses a person. God gives a message sometimes
through dreams, visions, or direct inner speech.
That person must then speak that message faithfully
to others. It is God's initiative, not human
technique. The prophet is not trying to access
the spiritual realm. God is graciously breaking
in with his own word. So a second way God reveals
himself is by speaking inwardly through dreams,
visions, and prophetic words that carry his objective
verbal message. If God was already acting and
speaking, why did he add writing on top of that?
Now let me raise another question I know you
might be thinking. If God already reveals himself
by acting in history and speaking through prophets,
why did he bother to have anything written down?
That's a crucial piece of the puzzle. God chose
to have his words inscripturated, written down,
so that his revelation would be preserved and
his revelation would be clarified for every generation.
We see this pattern throughout the Bible. In
Deuteronomy chapter 31 verse 24 to 26, Moses
finishes writing the words of the law in a book
and says it should be placed beside the Ark of
the Covenant as a witness for Israel. In Isaiah
chapter 30 verse 8, God says write it before
them on a tablet and inscribe it in a book that
it may be for the time to come as a witness forever.
Jeremiah dictates God's words to Baruch who writes
them on a scroll. Jeremiah chapter 36. The Psalms
are written prayers and songs that become a permanent
part of Israel's worship and teaching. In the
New Testament, the same thing continues. The
Gospels are written accounts of Jesus' life and
teaching. Letters are written to churches to
explain and apply the truth of Christ's work.
These writings are received as authoritative
because they come from the apostles and their
close associates, Christ's chosen witnesses.
Writing does several vital things. Spoken words
fade. Written words can be returned to and checked.
Writing guards against the distortions of memory
and emotion. A written text stands outside of
us. It confronts us even when we don't like what
it says. So a third way God reveals himself is
by speaking in writing. Scripture is not just
people journaling their spiritual thoughts. It
is God making sure his message is fixed, public,
and available to his people across time. But
do these different ways of speaking compete,
or do they fit into one plan? Now we need to
pull this together. You might say, All right,
we have appearances and miracles, inner words
and written words. Are these competing channels
or do they fit into one pattern? They fit together
in one pattern. You can think of it like this.
God's acts create the events. God's spoken word
explains the meaning of those events. God's written
word preserves that explanation for all generations.
Let's walk through two big examples. First, the
Exodus. Act. God does miracles. He sends plagues,
parts the Red Sea, and brings Israel out of slavery.
Exodus chapter 7 to 14. Spoken word. At Mount
Sinai he speaks, I am the Lord your God who brought
you out of Egypt, out of the land of slavery.
Exodus chapter 20 verse 2. Then he gives the
Ten Commandments. He ties his commands to his
saving act. Writing. Moses writes down all the
Lord's words and laws. Exodus chapter 24 verse
4. The covenant is put into written form. Second,
the life, death, and resurrection of Jesus. Act.
The Son of God is born in Bethlehem, lives a
sinless life, dies on the cross, and rises from
the dead. These are real events in history. Spoken
word. Jesus teaches about the kingdom of God,
about his mission, and about what his death will
accomplish. After his resurrection, he explains
to his disciples how the scriptures speak of
him. The apostles then preach openly, explaining
the meaning of his cross and resurrection, for
example, in Peter's sermon in Acts chapter 2
or Paul's teaching in Romans chapter 3, verse
21 to 26, writing, the gospels and the letters
are written down, giving us a spirit -guided
record and interpretation of Christ's work. So
the different modes are not three separate tracks.
They are a sequence in one redemptive plan. Act,
spoken interpretation, written preservation.
All of this moves toward a stable, shared, written
word through which Christ is proclaimed to every
generation. Doesn't the variety of modes support
the idea of ongoing revelation through the church?
Now, like Paul, let me raise some objections
that others might throw at us and respond to
them. Here's the first one. If God used many
modes, acts, visions, prophetic words, writing,
doesn't that support the idea that he continues
to reveal himself authoritatively through the
church's tradition, councils, and official decisions
beyond scripture? This is a Roman Catholic or
Eastern Orthodox style concern. How would I answer?
First, I would agree that God has indeed worked
in the life of the church. He has used councils,
teachers, and creeds to guard and clarify the
truth. But second, I would point out that scripture
says the many modes in earlier times have converged
in Christ and the apostolic witness in a foundational
way. Hebrews chapter 1 verse 1 and 2 says that
in the past God spoke at many times and in various
ways but in these last days he has spoken by
his son. Ephesians chapter 2 verse 20 says the
church is built on the foundation of the apostles
and prophets with Christ as the cornerstone.
That language in these last days foundation suggests
a climax not an open -ended process. Third we
see that the written word is treated as the final
standard. Jesus critiques traditions that set
aside God's command. In Mark chapter 7 verse
6 to 13, he says, you nullify the word of God
by your tradition. In Acts chapter 17 verse 11,
the Bereans are praised because they test even
the apostle Paul's teaching by examining the
scriptures. Historically, early councils saw
themselves as servants of the given revelation.
They argued from scripture to defend doctrine.
Their authority relied on their faithfulness
to the already given word, not on adding new
revelation. So here is the presuppositional issue.
If later institutional decisions are treated
as new revelation equal to scripture, then scripture
is no longer the supreme court of appeal. the
earlier written word becomes just one piece in
a larger system instead of the final standard
for that system that conflicts with the claim
that god brought his many modes of revelation
to a stable sufficient written form If God used
prophets, dreams, and visions before, why can't
he keep giving new prophets and new scriptures
now? A second objection sounds like this. If
God once used dreams, visions, and prophets,
why say he doesn't still give new prophets and
new books of scripture today? This is the kind
of question you might hear from a Mormon friend.
Here's how I'd respond. I fully agree that God
is free. We are not putting him in a box. But
we must take seriously what he says about the
climax and completion of his revelation. Hebrews
chapter 1 verse 1 and 2 says that in these last
days he has spoken by his son. Jude verse 3 tells
us to contend for the faith that was once for
all delivered to the saints. Ephesians chapter
2 verse 20 says the church is built on the foundation
of the apostles and prophets. The pattern is
many modes leading up to Christ, then Christ
and his apostles as the foundation, then a written
apostolic testimony that defines the faith. Historically,
the early church recognized a closed canon tied
to the apostolic era. The key question was, does
this writing belong to that circle of apostolic
witness? Once that was settled, the church did
not look for new equally authoritative books
in later centuries. If new revelations can correct
or override what scripture says, then no revelation
is ever final. The story keeps being rewritten.
That conflicts with the claim that God has clearly
and sufficiently revealed his saving plan in
Christ and has given a complete trustworthy record
of that revelation in scripture. Aren't icons,
liturgy, and spiritual experience also real modes
of revelation? A third objection might sound
like this. We believe God reveals himself through
icons, liturgy, and spiritual experience, not
only through texts. Why should scripture be treated
as uniquely normative among all these modes?
This is more of an Eastern Orthodox -style concern.
Here's how I would answer. I want to gladly affirm
that God can use visual art, worship, music,
and spiritual experience to teach and remind
us of his truth. But is it equal to God -breathed
word? But we must distinguish between means of
instruction, things that help us grasp and remember
what God has already revealed, and sources of
revelation, things that by God's authority tell
us what is true. Scripture uses unique language
for the prophetic and apostolic writings. It
calls them God -breathed and says they thoroughly
equip us for every good work, 2 Timothy 3, verse
16 -17. 2 Peter 1, verse 19 -21 speaks of the
prophetic word as a sure light. Historically,
icons and liturgy developed as ways of expressing
and teaching doctrines already believed. At least
in principle, their legitimacy was judged by
how faithfully they reflected biblical truth.
If icons, liturgical forms, or certain mystical
experiences are treated as co -equal sources
of revelation, they can bring in ideas not anchored
in scripture. Then the center of authority shifts
from the written word to a blend of text, image,
and practice. At that point, we can no longer
say with clarity, this written word is the final
norm that tests every other mode. If God once
spoke through dreams and visions, why say he
doesn't do that authoritatively today? Aren't
we limiting God if we insist only scripture is
binding? Let me answer this carefully. I am not
denying that God can guide his people today in
personal ways. Many believers can testify to
times when they sensed a strong inward prompting
to act or to refrain from acting, and later saw
God's wisdom in that. The key question is different.
Are these present -day impressions canon -level,
church -binding revelation, or are they something
else? The New Testament tells us the foundation
is already laid. Ephesians chapter 2 verse 20
says the church is built on the foundation of
the apostles and prophets. Jude verse 3 says
the faith has been delivered once for all. So
we can say God may still give guidance, impressions
or a sense of direction. But every such impression
coming from our heart, which is sinful, must
be tested by Scripture and must not be treated
as adding to the Bible or correcting it. 1 Thessalonians
5 20 -21 says, Do not despise prophecies, but
test everything. Hold fast what is good. 1 John
4 1 tells us to test the spirits. The standard
for that testing is the written word. If we make
our inner sense of God's voice the final authority,
then our standard becomes unstable and subjective.
We end up with as many words from God as there
are feelings in the room. Scripture, by contrast,
is objective and public. It gives the church
one shared foundation. So how should all of this
shape the way we live and listen to God today?
Let me finish with this question. What difference
does all of this make in our everyday walk with
God? First, treasure all that God has done and
said, but cling to Scripture as your final standard.
Give thanks for the burning bush, the parted
sea, the visions of the prophets, the miracles
of Jesus, and the ways God has guided you personally.
But remember that all those modes were designed
to lead to and be measured by the written word.
Let the Bible be the place where you expect God
to speak clearly and authoritatively. When you
open scripture, you are not just reading ancient
religious literature. You are hearing the God
who acted in history and then interpreted his
own actions. That word can correct you, comfort
you, and equip you. Third, stay humble about
your experiences and strong in the word. If you
have a powerful spiritual experience, thank God,
but test it by scripture. If someone claims to
have a new message from God that changes or adds
to the Bible, hold on tightly to the written
word and be very cautious and reject it. Finally,
take comfort in the character of the God who
reveals himself this way. He is not silent. He
is not hiding. He is a God who acts and speaks
and who has brought his revelation to a clear,
written form for your sake. That means your faith
does not rest on shifting feelings or secret
insights, but on the solid, public, unchanging
word he has given.