In God’s providence, Special Revelation became inscripturated, i.e., human authors through the inspiration of the Holy Spirit wrote down the truth of God’s self-revelation and will, commonly called the “Word of God” or “Holy Scripture.” Peter summarized this process: “holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Paul commented on the usefulness and purpose of this form of Special Revelation: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17). Psalm 119 celebrates this form of Special Revelation: “Your word I have hidden in my heart, that I might not sin against You. Blessed are You, O LORD! Teach me your statutes” (Psalm 119:11-12).

Two distinctions regarding the doctrine of revelation: (1) General Revelation and (2) Special Revelation.

The former is a non-saving form of revelation. Psalm 19:1 teaches, “The heavens declare the glory of God; And the firmament shows his handiwork.” Similarly, Paul appeals to this form of revelation: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20).

The latter is a saving form of revelation. It is divine self-revelation, e.g., Hebrews 1:1-4 explains, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.”

“This general revelation has limits. As the confession reminds us, ‘they are not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation.’ . . . Therefore, since the real objective of Christian theology, and of this confession, is to show the way to life and the way to live life, this chapter goes on to tell us about God’s spoken revelation. . . . Above all, it is the purpose of Scripture to reveal God. It is his self-revelation, for it is not only the case that he himself is the one who reveals, but it is also the case that what he reveals is his own self” (Chad Van Dixhoorn, Confessing the Faith: A Reader’s Guide to the Westminster Confession of Faith, 5).

Creation, providence, regeneration, and resurrection proclaim the extent of physical and moral energy that [Jesus Christ] has at his command, in order to conduct the administration of his mediatorial kingdom. . . . He is mighty to save. Where the word of this King is, there is power.

William Symington, Messiah the Prince, 25.