Special Revelation refers to God’s direct revelation of Himself and His will to humanity. This includes the written Word (Scripture) and the incarnate Word (Jesus Christ). Unlike general revelation, which can be known through creation and conscience, special revelation is specific, direct, and often communicated through the Scriptures and the person of Jesus Christ. The Christian doctrine asserts that through these means, God reveals truths essential for salvation, moral guidance, and understanding His nature and purposes.
Scriptures For Special Revelation:
- 2 Timothy 3:16 – “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” (KJV)
- Interpretation: Scripture is divinely inspired and serves as the primary means of God revealing His will to believers. It provides all necessary teachings for salvation and righteous living.
- Hebrews 1:1-2 – “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;” (KJV)
- Interpretation: God has progressively revealed Himself through prophets, but the final and most complete revelation is through His Son, Jesus Christ. This indicates that Christ is the ultimate revelation of God.
- John 14:9 – “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (KJV)
- Interpretation: Jesus explicitly states that His life and words are the direct revelation of the Father, showing that Christ Himself is the fulfillment of God’s special revelation.
- Matthew 11:27 – “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” (KJV)
- Interpretation: Christ has the authority to reveal the Father to whomever He chooses. This reinforces that Jesus is the primary means of accessing divine truth.
- John 17:17 – “Sanctify them through thy truth: thy word is truth.” (KJV)
- Interpretation: Jesus affirms that God’s Word (Scripture) is the truth, highlighting its authority as the source of divine revelation for believers’ sanctification.
- Ephesians 3:5 – “Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;” (KJV)
- Interpretation: The mystery of the Gospel, previously hidden, has been revealed to the apostles and prophets by the Holy Spirit. This highlights the ongoing process of special revelation through the New Testament apostles.
- Romans 16:25-26 – “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:” (KJV)
- Interpretation: The revelation of the Gospel, once a mystery, is now made clear and is publicly declared through the Scriptures, establishing the foundation for faith.
- 1 Corinthians 2:10 – “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.” (KJV)
- Interpretation: The Holy Spirit reveals the deep things of God to believers, confirming the role of the Spirit in disclosing special revelation to individuals.
Scriptures Against Special Revelation (or with a different emphasis):
- Deuteronomy 29:29 – “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.” (KJV)
- Interpretation: While God has revealed His will for salvation and living, there are things about God that remain secret and inaccessible to human understanding.
- Ecclesiastes 3:11 – “He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.” (KJV)
- Interpretation: Human beings are limited in their ability to fully comprehend God’s eternal plan, suggesting that full special revelation may be beyond human capacity.
- Isaiah 55:8-9 – “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (KJV)
- Interpretation: This passage highlights the mystery and transcendence of God’s ways, emphasizing that humans cannot fully grasp His mind and that some things remain beyond human revelation.
- Romans 11:33 – “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (KJV)
- Interpretation: God’s wisdom and knowledge are beyond human understanding, reinforcing the idea that God’s revelation, while accessible in part, is not exhaustive.
- 1 Corinthians 13:9-10 – “For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” (KJV)
- Interpretation: The partial nature of human understanding and revelation is acknowledged, implying that full and complete revelation will only be realized in the future.
- 2 Corinthians 4:4 – “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” (KJV)
- Interpretation: The inability of non-believers to grasp the full revelation of God’s truth is shown here, implying a limitation in accessing special revelation without the work of Christ and the Holy Spirit.
- Matthew 24:36 – “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (KJV)
- Interpretation: Even Jesus does not know the time of His return, underscoring that not all aspects of God’s revelation are disclosed to humanity.
- 1 John 4:1 – “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” (KJV)
- Interpretation: The caution to test every spirit suggests that while God has revealed Himself, there are false revelations and deceptions that believers must discern.
Debates Around Hebrew, Greek, and Christian Translations of Scripture
The doctrine of special revelation hinges on the accurate transmission of God’s truth through Scripture. Since the Bible was originally written in Hebrew, Aramaic, and Greek, the translations of these texts into various languages (particularly English) have sparked debates over the faithfulness and accuracy of Scripture. These translations are central to the transmission of divine revelation, and understanding their complexities is crucial for interpreting God’s truth.
The Hebrew Bible (Tanakh) and its Translation Issues
The Hebrew Bible, also known as the Tanakh, forms the foundation for the Old Testament in Christian Scripture. It is written primarily in Biblical Hebrew, with a few portions in Aramaic (e.g., parts of Daniel and Ezra). The challenge of translating the Hebrew Bible lies in understanding the nuances of its original language, which carries deep theological and cultural significance.
Key Issues in Translating Hebrew:
- Semitic Languages and Contextual Nuances:
- Hebrew is a Semitic language, which often lacks direct one-to-one equivalents in modern languages like English. Words can have multiple meanings depending on their context. For example, the Hebrew word “ruach” can mean “spirit,” “wind,” or “breath,” depending on context (Genesis 1:2, Ezekiel 37:9-10).
- Genesis 1:2 – “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (KJV)
- Interpretation: The Hebrew word “ruach” here is translated as “Spirit,” but it could also be translated as “wind” or “breath.” The word’s meaning hinges on the theological context: “Spirit of God” is understood in light of God’s creative activity.
- The Septuagint (LXX) and its Impact:
- The Septuagint is a Greek translation of the Hebrew Bible produced in the 3rd–2nd centuries BCE. Many early Christians relied on the LXX, particularly when quoting the Old Testament in the New Testament. However, the LXX sometimes differs from the Hebrew texts in key passages, which raises questions about translation accuracy.
- Isaiah 7:14 – “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” (KJV)
- The LXX uses the Greek word “parthenos” (virgin) for the Hebrew word “almah” (young woman), which has led to significant theological debates regarding the prophecy of the virgin birth of Christ. The Hebrew “almah” can mean a young woman of marriageable age, not necessarily a virgin, though the context often implies virginity.
- Accuracy and Variations in Hebrew Texts:
- Different Hebrew manuscripts (e.g., the Masoretic Text and the Dead Sea Scrolls) sometimes present variations. These differences can affect the translation and understanding of certain passages.
- Psalm 22:16 – “For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet.” (KJV)
- The Hebrew text uses the word “karu” (dig) or “pierce,” but in some ancient manuscripts, the translation could imply “like a lion,” raising theological debates, especially in light of the prophecy’s fulfillment in the crucifixion of Jesus.
The Greek New Testament and Translation Challenges
The New Testament was originally written in Greek (Koine Greek). While Greek is more precise than Hebrew in certain ways, it still presents its own translation challenges, especially when it comes to theological terms and nuances.
Key Issues in Translating Greek:
- Koine Greek and Its Ambiguities:
- Koine Greek was a common language used in the Mediterranean world, but it often relies on context to determine meaning. The same word can have different meanings depending on the surrounding words or phrases.
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.” (KJV)
- The Greek word “logos” (Word) can mean “word,” “reason,” or “discourse,” and understanding its full meaning in this passage requires knowledge of both philosophical and theological contexts, especially since it refers to Christ in Christian doctrine.
- The Problem of “Ekklesia” and “Church”:
- The word “ekklesia” is commonly translated as “church” in the New Testament, but it literally means “assembly” or “congregation.” This has led to debates about the nature of the “church” and its institutional versus spiritual aspects.
- Matthew 16:18 – “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” (KJV)
- The Greek term “ekklesia” has been interpreted in various ways, ranging from a local congregation to the universal body of believers. The institutional versus spiritual understanding of “church” hinges on translation and theological assumptions.
- The Greek Articles and Ambiguity:
- Greek has definite and indefinite articles, which play a significant role in conveying meaning. However, the absence or presence of these articles in certain phrases can lead to varying interpretations.
- John 1:1 (continued) – “and the Word was God.” (KJV)
- The Greek text uses the definite article “ho” before “theos” (God), indicating the Word (Jesus) is fully God. Without the definite article, the meaning could have been altered to suggest that the Word was “a god,” leading to different theological interpretations.
Translation and Theological Concerns in the Christian Context
The translation of Scripture into Christian languages, particularly English, has led to significant debates, especially with regards to the faithfulness of translations like the King James Version (KJV), New International Version (NIV), or others.
Key Issues in Christian Translations:
- Textual Variants and Manuscript Issues:
- Many modern translations of the Bible rely on critical texts such as the Nestle-Aland or the United Bible Societies Greek New Testament, which are based on the earliest manuscripts available. However, there are textual variants between these manuscripts, leading to discrepancies in translations.
- 1 John 5:7-8 – “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.” (KJV)
- The passage regarding the “Three Heavenly Witnesses” is found in the KJV but is not in the earliest Greek manuscripts. Modern translations like the NIV omit it, raising debates about the reliability of certain KJV verses.
- Gender and Language Sensitivity:
- The rise of inclusive language in translations (e.g., using “people” instead of “men”) has caused concern among those who believe it distorts the original meaning of Scripture.
- Romans 5:12 – “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:” (KJV)
- In some modern translations, “man” has been replaced with “humanity” or “person,” which some argue may obscure the theological point about Adam’s sin.
- Doctrinal Implications of Translation Choices:
- Translation choices can have significant doctrinal implications. For example, the translation of “justification” and “righteousness” in Romans has sparked debates on whether the translation conveys the imputed righteousness of Christ or a more participatory view of righteousness.
- Romans 5:1 – “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” (KJV)
- The term “justified” is crucial in understanding salvation, and its translation affects whether it is seen as a declarative act of God (as in Protestant theology) or a transformative process (as in Catholic theology).
Summary of Translation Issues and Theological Debate
The translation of Hebrew, Greek, and Christian texts involves complex theological and linguistic challenges. In the Old Testament, the Hebrew language’s richness and its reliance on context often lead to varied interpretations, especially in translation choices such as “ruach” (spirit/breath) or “almah” (young woman/virgin). Additionally, the use of the Septuagint (LXX) in early Christian writings has influenced theological debates, particularly with the prophecy of the virgin birth in Isaiah 7:14.
In the New Testament, the Koine Greek used by the apostles introduces its own set of issues. Words like “logos” (Word) or “ekklesia” (church) have complex meanings that shape our understanding of Christ’s divinity and the nature of the Christian community. Moreover, the absence or presence of the Greek article, as seen in passages like John 1:1, significantly impacts the interpretation of theological doctrines such as the nature of Christ.
Christian translations also face ongoing debates over the accuracy and faithfulness of English versions. Textual variants, particularly in verses like 1 John 5:7-8, and issues related to gender-neutral language and doctrinal interpretations (e.g., justification) continue to spark division among scholars and theologians.
Ultimately, the discussion surrounding translations is not merely academic but has profound implications for how God’s revelation is understood, applied, and lived out in the Church today. This reflects the ongoing tension between the preservation of the original text and the adaptation of Scripture to modern linguistic and cultural contexts.
Denominational Views on Special Revelation, Translations, and Key Hebrew/Greek Debates
In exploring the doctrine of special revelation, especially in light of translation debates regarding Hebrew, Greek, and Christian texts, it’s important to see how different denominations understand Scripture. Each tradition has specific views on the authority and sufficiency of Scripture, often with differences over translation choices, especially regarding critical theological terms. Below is a summary of each denomination’s position on special revelation, followed by key debates on the Hebrew, Greek, and Christian translations, with KJV scriptures and interpretations.
1. Roman Catholic Church
- View: Roman Catholicism teaches that special revelation is found in both Scripture and Sacred Tradition, with the Church’s magisterium (teaching authority) being the interpreter of both. This tradition maintains that God’s revelation continues through the Church’s living authority.
- Debate for: The Church emphasizes the use of the Vulgate (Latin translation) as an authoritative text, but many Catholics believe the Bible alone (sola scriptura) is insufficient without Sacred Tradition.
- Debate against: Critics argue that reliance on Sacred Tradition alongside Scripture dilutes the sufficiency of Scripture.
- Example for: Matthew 16:18 – “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” (KJV)
- Greek word “petra”: The Catholic view stresses the papal succession, claiming that “rock” (Greek petra) refers to Peter as the foundation of the Church, while Protestants see this as referring to Peter’s confession of faith. The word petra is feminine in Greek, indicating a foundational truth rather than an individual person.
2. Eastern Orthodox Church
- View: Similar to the Roman Catholic Church, the Eastern Orthodox Church holds that special revelation is found in both Scripture and Holy Tradition. However, the Orthodox Church emphasizes the role of the Ecumenical Councils and the Church Fathers in interpreting Scripture.
- Debate for: Like Catholicism, the Orthodox Church sees Scripture as a living document within the context of the Church.
- Debate against: Critics argue that the Orthodox position devalues the sufficiency of Scripture by placing too much weight on Tradition.
- Example for: John 17:17 – “Sanctify them through thy truth: thy word is truth.” (KJV)
- Greek word “logos”: The Orthodox view emphasizes that Christ, the Logos, is the ultimate revelation of God. The term logos means “word” or “reason,” reflecting divine wisdom.
3. Evangelical
- View: Evangelicals uphold the sufficiency of Scripture (sola scriptura) as the final authority for doctrine and practice. They reject any additional revelations beyond Scripture and emphasize the Bible’s inerrancy.
- Debate for: Scripture alone is the authoritative source of divine truth.
- Debate against: Critics argue that Evangelicals may fail to account for the historical and cultural context of Scripture’s interpretation.
- Example for: 2 Timothy 3:16 – “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” (KJV)
- Greek word “theopneustos”: The word theopneustos (inspired by God) indicates that Scripture is not merely human words but is directly breathed out by God. The Evangelical position holds that the Bible is divinely authoritative and complete.
4. Protestant (General)
- View: Protestants generally affirm the Bible’s sufficiency for salvation and Christian living, stressing sola scriptura. While some Protestants may emphasize historical interpretations or confessions, they reject ongoing revelation beyond Scripture.
- Debate for: Scripture is the only final authority for faith and practice.
- Debate against: The challenge to sola scriptura comes from those who argue for additional revelations or insights through the Church’s tradition.
- Example for: Acts 17:11 – “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (KJV)
- Greek word “grapho”: The Greek verb grapho means “to write” or “to describe.” Protestants highlight that the Bereans were commended for measuring teachings against written Scripture, emphasizing the written Word’s authority.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
- View: Baptists uphold sola scriptura and the sufficiency of Scripture. They reject the notion of ongoing revelation and stress personal Bible study and the authority of Scripture alone.
- Debate for: The Bible is the sole authority for faith and practice, and personal revelation must align with Scripture.
- Debate against: Critics assert that the rejection of tradition and historical context can lead to individualistic interpretations.
- Example for: 2 Peter 1:21 – “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (KJV)
- Greek word “pherō”: The Greek verb pherō (“moved”) refers to being carried along or directed by the Holy Spirit, underscoring the divine origin and authority of Scripture.
6. Methodist (United Methodist, AME, etc.)
- View: Methodists affirm the authority of Scripture but also emphasize the role of reason, tradition, and experience in interpreting revelation. This “Wesleyan Quadrilateral” considers Scripture primary but not exclusive.
- Debate for: Scripture is central, but it must be interpreted through the lens of tradition and experience.
- Debate against: Critics argue that adding tradition and experience diminishes the sufficiency of Scripture alone.
- Example for: John 5:39 – “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (KJV)
- Greek word “ermēneuō”: The Greek verb ermēneuō (“to interpret”) emphasizes the need to interpret Scripture through understanding and application of divine truth.
7. Lutheran (Missouri Synod, ELCA, etc.)
- View: Lutherans affirm the authority and sufficiency of Scripture, but they also hold that the Church’s teaching authority and the Lutheran Confessions are important guides for understanding Scripture.
- Debate for: Scripture is the ultimate authority, but confessional documents help guide proper interpretation.
- Debate against: Critics assert that the Lutheran reliance on confessions may undermine sola scriptura.
- Example for: Romans 15:4 – “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” (KJV)
- Greek word “grapho”: The verb grapho (to write) underscores the enduring authority of the written Word.
8. Pentecostal (Assemblies of God, UPCI, etc.)
- View: Pentecostals emphasize both Scripture and the ongoing work of the Holy Spirit, particularly through the gifts of the Spirit. They often believe that God continues to reveal Himself through prophecy and other gifts.
- Debate for: The Holy Spirit continues to reveal God’s truth through prophecy, tongues, and interpretation.
- Debate against: Critics argue that this view places equal authority on ongoing revelation, potentially undermining the sufficiency of Scripture.
- Example for: 1 Corinthians 12:10 – “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:” (KJV)
- Greek word “propheteia”: The Greek word propheteia refers to speaking forth the words of God. Pentecostals emphasize this as a continuing mode of revelation, alongside Scripture.
9. Jehovah’s Witnesses
- View: Jehovah’s Witnesses believe that the Bible is the inerrant Word of God, but they also teach that their governing body, the Watch Tower Society, provides authoritative interpretation of Scripture.
- Debate for: The Bible is the Word of God, but it requires the interpretation of the governing body.
- Debate against: Critics argue that this system undermines the individual believer’s access to Scripture and its direct revelation.
- Example for: 2 Timothy 3:16 – “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” (KJV)
- Greek word “theopneustos”: The word theopneustos (inspired by God) affirms the divine origin of Scripture.
10. Mormonism (LDS Church)
- View: Mormons believe in the Bible as Scripture, but they hold that additional revelations were given to their prophet Joseph Smith, including the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.
- Debate for: The Bible is part of God’s revelation, but additional books are needed for complete understanding.
- Debate against: Critics argue that the addition of these books challenges the sufficiency and finality of Scripture.
- Example for: John 10:16 – “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.” (KJV)
- Greek word “poimēn”: The word poimēn (shepherd) is used metaphorically for leaders, and Mormons interpret this as a reference to the restoration of true believers through their prophets.
11. Seventh-day Adventist
- View: Adventists believe that Scripture is the final authority, but they also emphasize the importance of the writings of Ellen G. White, who is viewed as a prophet.
- Debate for: The Bible is central, but the writings of Ellen White provide guidance on interpretation and application.
- Debate against: Critics argue that elevating Ellen White’s writings to a prophetic level undermines the sufficiency of Scripture.
- Example for: Isaiah 8:20 – “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (KJV)
- Hebrew word “torah”: Torah refers to the law, and testimony refers to the witness of God’s truth, underscoring the sufficiency of the written Word alone.
Summary
Different denominations hold varying positions on the authority and sufficiency of Scripture. While many emphasize sola scriptura, others incorporate additional sources of revelation or interpretive authority, such as tradition or contemporary prophetic revelations. The Hebrew and Greek words used in the biblical texts often carry deep theological implications, influencing how these denominations understand God’s revealed truth. Understanding these translation issues is essential for grasping the full scope of special revelation within each tradition.
Conclusion
The doctrine of special revelation is central to Christian belief, and its interpretation is deeply influenced by how different denominations approach Scripture. Each denomination interprets the sufficiency and authority of the Bible through its unique theological lens, often incorporating historical traditions, church authority, or prophetic gifts. The debates surrounding the translation of Hebrew and Greek words in key Scriptures further shape how denominations understand God’s revealed truth. For some traditions, additional writings or teachings may be seen as complementary to Scripture, while others uphold the Bible alone as the ultimate authority. By examining each denomination’s views on special revelation and their interpretation of key Scriptures, we gain insight into the broader landscape of Christian theology and the role of divine revelation.
Summary Table of Denominations on Special Revelation, Translations, and Key Scriptures
| Denomination | View | Scripture Basis For (KJV) | Argument Against (KJV) | Scripture Basis Against (KJV) |
|---|---|---|---|---|
| Roman Catholic Church | Scripture and Tradition, with Church authority in interpretation. | 2 Timothy 3:16 – “All scripture is given by inspiration of God…” (KJV) | Emphasizes Sacred Tradition alongside Scripture. | Isaiah 8:20 – “To the law and to the testimony…” (KJV) |
| Eastern Orthodox Church | Scripture and Holy Tradition, with authority in Ecumenical Councils. | John 17:17 – “Sanctify them through thy truth: thy word is truth.” (KJV) | Places too much emphasis on tradition. | Mark 7:13 – “Making the word of God of none effect…” (KJV) |
| Evangelical | Scripture alone (sola scriptura), inerrant and sufficient. | 2 Timothy 3:16 – “All scripture is given by inspiration of God…” (KJV) | Overemphasis on Scripture without historical context. | 1 Corinthians 4:6 – “That ye might learn in us not to think of men above…” (KJV) |
| Protestant (General) | Scripture is the sole authority, but sometimes influenced by tradition. | Acts 17:11 – “They received the word with all readiness of mind…” (KJV) | Neglects the importance of Church traditions in understanding Scripture. | Matthew 15:6 – “Thus have ye made the commandment of God of none effect…” (KJV) |
| Baptist (Southern, Independent) | Scripture alone is the final authority, no new revelation. | 2 Peter 1:21 – “For the prophecy came not in old time by the will of man…” (KJV) | Disregard for historical interpretations and context. | 1 Corinthians 4:6 – “Not to think of men above that which is written…” (KJV) |
| Methodist (United, AME) | Scripture is primary, but reason, tradition, and experience help interpret. | John 5:39 – “Search the scriptures; for in them ye think ye have eternal life…” (KJV) | Too much emphasis on experience and tradition, reducing Scripture’s sufficiency. | 2 Peter 1:19 – “We have also a more sure word of prophecy…” (KJV) |
| Lutheran (Missouri Synod, ELCA) | Scripture is final authority, but Confessions guide interpretation. | Romans 15:4 – “For whatsoever things were written aforetime…” (KJV) | Potential to elevate confessions over the Bible’s direct authority. | 1 Corinthians 3:11 – “For other foundation can no man lay…” (KJV) |
| Pentecostal (Assemblies of God) | Scripture and ongoing revelations through the Spirit. | 1 Corinthians 12:10 – “To another the working of miracles…” (KJV) | Overemphasis on modern-day prophecy, undermining the sufficiency of Scripture. | Revelation 22:18 – “For I testify unto every man that heareth the words…” (KJV) |
| Jehovah’s Witnesses | Bible is inerrant, but their Governing Body interprets Scripture. | 2 Timothy 3:16 – “All scripture is given by inspiration of God…” (KJV) | Argument that no governing body should hold interpretive authority. | Matthew 23:8 – “But be not ye called Rabbi…” (KJV) |
| Mormonism (LDS) | Bible is part of revelation, but additional texts (Book of Mormon) are necessary. | John 10:16 – “And other sheep I have, which are not of this fold…” (KJV) | Additional books and revelations challenge the sufficiency of the Bible. | Revelation 22:18-19 – “If any man shall add unto these things…” (KJV) |
| Seventh-day Adventist | Scripture is final authority, but Ellen G. White’s writings are prophetic. | Isaiah 8:20 – “To the law and to the testimony: if they speak not according to this word…” (KJV) | Elevating Ellen White’s writings diminishes Scripture’s authority. | Galatians 1:8 – “But though we, or an angel from heaven, preach any other gospel…” (KJV) |
Summary
This table outlines the key views of various denominations on the doctrine of special revelation, with their supporting and opposing scriptures. The central issue among all these denominations revolves around how much authority should be attributed to Scripture alone versus other sources, such as Tradition, Church authority, or modern-day revelations. While some, like Evangelicals and Baptists, maintain a strict adherence to sola scriptura, others like Catholics, Eastern Orthodox, and Mormons include additional texts or interpretive authorities. The varying interpretations of Hebrew and Greek terms further illustrate how each denomination prioritizes and understands God’s revealed truth. The debates highlight the ongoing tension between the sufficiency of Scripture and the need for other forms of revelation, whether through tradition, prophetic gifts, or additional writings.