When studying general and special revelation, people can tend to think of special revelation as a supplement that comes in only after the fall into sin. Special revelation is seen as a mode of revelation that is exclusive to the post-lapsarian order since it is a specifying or corrective revelation that communicates the details of redemption. It bears the message of the gospel to men whom have fallen into guilt and corruption. Let me augment that view ever so slightly. In chapter 2 of Biblical Theology, Geerhardus Vos is intent on showing that special revelation existed even prior to the fall. Even before Adam sinned, God initiated a verbal relationship with him. We should not think of special revelation qua special revelation as strictly redemptive or exclusively part of the post-lapsarian order. We should rather see special revelation as interpreting or further specifying what God has revealed in general revelation whether that revelation is prior or subsequent to the Fall.
Vos has a helpful way of understanding how general and special revelation relate to each other. He teaches that God’s Word interprets his deeds. Throughout Scripture, God often announces his work, acts, then interprets his work again. The interpretive Word always accompanies the deed. We should always understand special revelation as the interpreter of general revelation. Moreover, this is a one-way street. General revelation does not have interpretive authority over special revelation.
Though we should affirm the existence of pre-redemptive special revelation, special revelation does take on a specifically redemptive character after the fall. Again in chapter 2 of Biblical Theology Vos says that it ushers in a whole new world. It is the offer of the gospel of Jesus Christ and is at the same time the offer of the eschatological life which Adam failed to obtain. In the garden, special revelation conveyed to Adam that eschatological life could be grasped by perfect and personal obedience to the Lord. After the fall, special revelation conveys to us that eschatological life is available by faith in the second Adam – the one who has offered a perfect, personal and perpetual obedience to the Father on behalf of his people.
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naïve. (Romans 16:17-18)