Refuting Subjective Revelations: A Biblical Critique of “5 Ways to Know a Revelation is From God”

This article is from Beliefnet.com:

In an age where information abounds and Christian-themed literature floods bookshelves and digital platforms, believers must exercise discernment in selecting their reading materials. Not every publication bearing a Christian label aligns with the truth of Scripture, and even well-intentioned works can lead astray if they prioritize subjective experience over biblical authority. The apostle Paul warned of false teachings that appeal to itching ears (2 Timothy 4:3-4),¹For the time is coming when people will not endure sound[a] teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. underscoring the need for vigilance. As stewards of God’s truth, Christians are called to test all things against the unchanging standard of His Word (1 Thessalonians 5:21),²but test everything; hold fast what is good. ensuring that what they consume edifies their faith rather than distorts it. This caution is not mere skepticism but a biblical imperative to guard the heart and mind in pursuit of godliness.

The document in question, titled “5 Ways to Know a Revelation is From God,” presents an earnest but deeply flawed guide to discerning divine communication. While its author seeks to encourage believers in pursuing intimacy with God—a noble goal—the piece veers into dangerous territory by promoting a highly subjective, experiential model of revelation that undermines the authority and sufficiency of Scripture. In this article, I will systematically refute the majority of its claims, drawing on biblical exegesis, historical theology, and apologetic principles. My contention is not that God is silent today but that His primary mode of speaking is through the inspired, inerrant Word of God, as affirmed in 2 Timothy 3:16-17.³All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God[a] may be complete, equipped for every good work. Any purported “revelation” must be rigorously tested against this standard, lest we fall prey to self-deception, cultural influences, or even demonic counterfeits.

The document opens with a sweeping assertion: hearing God’s voice is “as natural as a best friend talking to you” and occurs “every day, even in the little moments.” This anthropomorphic portrayal reduces the transcendent Creator to a casual conversationalist, ignoring the profound otherness of God described in Scripture. Isaiah 55:8-9 reminds us, “For my thoughts are not your thoughts, neither are your ways my ways, declares 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.” The Bible does not depict God as chattering incessantly about mundane matters; rather, His revelations in both Testaments are purposeful, often covenantal, and mediated through prophets, apostles, or the incarnate Word Himself. To suggest otherwise fosters a consumerist spirituality where believers expect personalized whispers, akin to modern self-help mysticism rather than historic Christian orthodoxy. Furthermore, the claim that God avoids speaking through “psychics or mediums” is biblically sound (Deuteronomy 18:10-12⁴There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the Lord. And because of these abominations the Lord your God is driving them out before you.). Still, the document ironically replaces these with unmediated personal intuitions, which are equally unreliable without scriptural anchors.

A core premise of the document is the importance of motives in seeking revelation, citing Hebrews 4:12⁵For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. as evidence that God’s Word judges our hearts. While motives indeed matter—James 4:3⁶You ask and do not receive, because you ask wrongly, to spend it on your passions. warns against asking amiss due to selfish desires—this is twisted to imply that a sincere longing guarantees authentic hearing. The Bible, however, teaches that even sincere hearts can be deceived (Jeremiah 17:9: “The heart is deceitful above all things, and desperately sick; who can understand it?”). Historical examples abound: from the Montanist movement in the second century, which elevated personal prophecies above apostolic teaching, to modern charismatic excesses where “words from God” have led to doctrinal errors and personal harm. I would argue that true revelation aligns with the closed canon of Scripture, not subjective longings. The document’s suggestion that God might already be speaking through our desires overlooks the need for communal discernment and theological guardrails, as emphasized in 1 John 4:1: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God.”

Moving to the first “way”—Scripture beginning to “jump out at you”—the document rightly affirms the Bible’s divine inspiration (John 1:1;⁷In the beginning was the Word, and the Word was with God, and the Word was God. 2 Timothy 3:16⁸All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,) and the Holy Spirit’s role in illumination. However, it oversteps by portraying this as direct, revelatory communication for “any problem that may be coming your way.” This reduces the Bible to a fortune-telling device, ignoring its primary purpose: to reveal God’s redemptive plan through Christ (Luke 24:27⁹And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.). The Spirit’s illumination (John 16:13-15¹⁰When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.) guides believers into truth already revealed, not new revelations. Verses “jumping out” can be psychological phenomena—confirmation bias—rather than divine intervention. For instance, a stressed individual might fixate on Philippians 4:6-7¹¹do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. about anxiety, but this is an application, not a fresh revelation. The document’s appeal to archaeology and prophecy as evidence for the Bible’s authority is commendable, yet it undermines this by implying Scripture needs supplementation through personal epiphanies. Biblical scholar F.F. Bruce aptly noted that the canon is sufficient; extra-biblical “jumps” risk eisegesis, reading our desires into the text rather than deriving meaning from it.

The second point, that God speaks through dreams and visions (citing Joel 2:28¹²And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.), is perhaps the most biblically tenuous in a post-apostolic age. While dreams feature in Scripture—Joseph’s in Genesis, Peter’s vision in Acts—they were confirmatory signs during foundational eras of revelation. Hebrews 1:1-2 contrasts this: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son.” The canon closes this prophetic era; dreams today must be subordinate to Scripture. The document claims dreams “bypass any walls we have surrounding our hearts,” suggesting a direct pipeline to the subconscious. This echoes Jungian psychology more than theology, ignoring warnings like Deuteronomy 13:1-3,¹³If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul. where even fulfilled dreams can deceive if they lead away from God’s Word. Church history reveals countless heresies born from visionary claims, from Gnosticism to modern cults. I urge caution: if a dream aligns with Scripture, it’s redundant; if it doesn’t, it’s false. The document’s encouragement to “pay attention” without rigorous testing invites spiritual naïveté.

On the third way—hearing God’s voice through prayer—the document emphasizes listening over speaking, citing Hebrews 5:14¹⁴But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. and Matthew 13:9.¹⁵He who has ears, let him hear. Prayer is indeed dialogical (Psalm 46:10: “Be still, and know that I am God”), but the Bible models it as supplication, confession, and adoration, with God’s responses often coming through providential circumstances or scriptural recall, not audible voices. The claim that we can “train our ears” to discern God’s voice amid noise implies a skill-based mysticism, akin to Eastern meditation practices. In contrast, New Testament prayer focuses on alignment with God’s will as revealed in Christ (1 John 5:14¹⁶And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.). The document’s call to “pray that God will give you a hearing heart” is circular; true discernment comes from immersion in Scripture, not subjective exercises. Historical theologians like John Calvin warned against “enthusiasts” who prioritize inner voices over the external Word, labeling it “fanaticism.”

The fourth point, receiving answers “you didn’t know you needed,” reframes serendipitous insights as divine revelations. While providence is real (Romans 8:28¹⁷And we know that for those who love God all things work together for good,[a] for those who are called according to his purpose.), attributing every standout verse or intuition to God risks idolatry of experience. The document advises asking God what verses mean when they “jump out,” but this bypasses hermeneutical principles: context, genre, and original intent. For example, misapplying a promise to Israel as personal prophecy is a common error. Thinking of the Bible as a “guide to handling your everyday” diminishes its cosmic scope—salvation history—turning it into a self-help manual. In apologetics, we point to 2 Peter 1:3: God has granted “all things that pertain to life and godliness” through knowledge of Christ, via Scripture.

Finally, the fifth way—God adjusting our listening—posits that trials or distractions hinder hearing, citing 1 Peter 5:8.¹⁸Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. While spiritual warfare is biblical (Ephesians 6:12¹⁹For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.), the solution isn’t heightened sensitivity but renewed minds through the Word (Romans 12:2²⁰Do not be conformed to this world,[a] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.). The document warns against the enemy’s voice but offers no concrete tests beyond prayer, leaving believers vulnerable. It concludes by advising to “just ask Him” if a revelation is from God, invoking the Holy Spirit’s guidance. This is insufficient; 1 Thessalonians 5:21²¹but test everything; hold fast what is good. commands testing everything, holding fast to the good. I would like to emphasize the Berean model (Acts 17:11²²Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.): examining claims against Scripture daily.

To summarize the refutation in key biblical principles:

• Sufficiency of Scripture: All needed revelation is in the Bible (2 Timothy 3:16-17²³All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God[a] may be complete, equipped for every good work.); extra claims must conform or be rejected.

• Cessation of Prophetic Gifts: Normative revelations ceased with the apostles (Jude 3: “the faith once for all delivered”).

• Dangers of Subjectivism: Experiences can deceive (2 Corinthians 11:14²⁴And no wonder, for even Satan disguises himself as an angel of light.); test by fruit, doctrine, and community (Matthew 7:15-20²⁵Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.).

• True Discernment: Through study, prayer in submission to the Word, and wise counsel (Proverbs 11:14²⁶Where there is no guidance, a people falls, but in an abundance of counselors there is safety.).

In conclusion, while the document’s intent to foster intimacy with God is admirable, its promotion of subjective revelations erodes biblical authority, inviting confusion and error. As believers, we hear God most clearly in His Son, as mediated by Scripture. Let us return to the ancient paths, where true revelation endures unchanging. This critique calls for a reformation in how we approach divine communication—grounded not in feelings, but in the unchanging Word.

What is Beliefnet

“Beliefnet.com” is not generally considered a “fundamental traditional Christian” publication in the sense used by most Christian theologians. Here’s a breakdown of what Beliefnet is — and how it differs from what people usually mean by “fundamental/traditional Christian” media — to clarify the distinction. If you like, I can also explain what “fundamental traditional Christian publication” tends to mean, so it’s easier to compare.

• Founded in 1999, Beliefnet started as a multi-faith / spirituality website — covering Christianity but also other religions and spiritual traditions. (Wikipedia)
• Its content includes inspirational devotionals, lifestyle articles, family, wellness, love, spiritual growth, entertainment, and general faith & prayer topics. (Wikipedia)
• Beliefnet has historically tried to maintain a broad appeal: it has had content and community features that span multiple faiths, various religious traditions, and “spiritual seekers,” not only those committed to conservative/traditional Christian doctrine. (Pew Research Center)
• Over time, Beliefnet’s positioning has shifted. More recently, it has rebranded more explicitly as a Christian faith site. (Wikipedia)

What “Fundamental Traditional Christian Publication” Usually Means

When people talk about “fundamental traditional Christian” publications, they typically mean media that:

• Adhere strictly to orthodox Christian doctrine (often evangelical Protestant, or conservative Protestant) — e.g. biblical inerrancy, traditional creeds (Nicene, Apostles’), emphasis on sin, salvation through Christ, etc.
• Uphold conservative interpretations of scripture on theological, moral, and social issues.
• They are aligned with particular denominational or evangelical traditions (sometimes even “fundamentalist” in the historical sense) rather than being broadly interfaith or “multi-spirituality.”
• Often, audiences and editorial oversight expect more doctrinal boundary markers.

Examples might include Christianity Today, The Gospel Coalition, First Things, denominational magazines, etc. These tend to define themselves in relation to specific Christian theological traditions and maintain relatively consistent doctrinal lines.

Comparison: Does Beliefnet Fit That?

• Doctrinal boundaries: Not really, in the sense of strict traditional evangelical / fundamentalist lines. Beliefnet tends toward inclusivity, exploring a wide variety of perspectives and spiritual expressions. That means it does not insist on particular theological dogmas in many of its sections.
• Audience and editorial slant: Historically broad, appeals to both committed Christians and people exploring faith or spirituality more generally. Some content is devotional or Christian-focused, but not exclusively or always conservative or “fundamentalist.”
• “Traditional Christian” versus “spiritual / lifestyle Christian”: Beliefnet often leans more toward spiritual growth, lifestyle advice, and inspiration than deep theological debate or strong doctrinal orthodoxy.

Conclusion

Beliefnet is not generally considered a fundamental or strictly traditional Christian publication. It is better described as a Christian lifestyle / spiritual site with broad appeal; it includes traditional Christian themes but doesn’t limit itself to “traditionalism” in the doctrinal sense.

Footnote

• 1
  For the time is coming when people will not endure sound[a] teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.
• 2
  but test everything; hold fast what is good.
• 3
  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God[a] may be complete, equipped for every good work.
• 4
  There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the Lord. And because of these abominations the Lord your God is driving them out before you.
• 5
  For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.
• 6
  You ask and do not receive, because you ask wrongly, to spend it on your passions.
• 7
  In the beginning was the Word, and the Word was with God, and the Word was God.
• 8
  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,
• 9
  And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
• 10
  When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.
• 11
  do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
• 12
  And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.
• 13
  If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul.
• 14
  But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
• 15
  He who has ears, let him hear.
• 16
  And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.
• 17
  And we know that for those who love God all things work together for good,[a] for those who are called according to his purpose.
• 18
  Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.
• 19
  For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.
• 20
  Do not be conformed to this world,[a] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
• 21
  but test everything; hold fast what is good.
• 22
  Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.
• 23
  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God[a] may be complete, equipped for every good work.
• 24
  And no wonder, for even Satan disguises himself as an angel of light.
• 25
  Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.
• 26
  Where there is no guidance, a people falls, but in an abundance of counselors there is safety.