The word ‘revelation’ found in New Testament passages such as Luke 2:32, Romans 2:5, Galatians 1:12, Ephesians 3:3, and Revelation 1:1 (to cite a few examples) is the Greek word apokálypsis. You do not have to be a Greek scholar to recognize the English word ‘apocalypse.’ However, in English we have come to associate apocalypse with the cataclysmic end of the world. In reality, apocalypse means uncovering or unveiling.
Read Paul’s words in Galatians 1:11-12 with a simple translation change, “For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through an apocalypse of Jesus Christ.”
When theologians talk about revelation they are primarily concerned with the following question: how can we know anything about God at all? If God is transcendent, or infinite, or outside of the created cosmos, how can finite, mortal creatures approach him or discover something of his nature?
John the Apostle was fond of pointing out that “No one has seen God at any time” (John 1:18a; also 1 John 4:12a) and “Not that anyone has seen the Father, except the One who is from God; he has seen the Father” (John 6:46). So how can we discern a God that is “invisible” (1 Timothy 1:17) to us? The answer is that God has to pull back the veil, let us peek behind the curtain, and reveal a part of himself.
Humanity cannot reach a knowledge of God completely on their own. But what about general revelation and the associated natural theology, in which individuals discern attributes of God from what has been created? We must admit that God has given human beings the ability to sense and perceive as well as minds capable of understanding and reaching conclusions. Therefore, even our most “independent” observations and conclusions are only possible because God first allowed their possibility by the decisions he made when designing and creating us.