CRITICAL NOTES.—
Genesis 17:15. Thou shalt not call her name Sarai, but Sarah shall her name be.] “It is acknowledged on all hands that Sarah means a princess; but as to Sarai, Hebraists are far from agreed. Gesenius and Ewald interpret it ‘contentions,’ which seems unlikely in itself; Kalisch, combating or contending, which is not far off the other though differently understood, viz., ‘as contending with difficulties;’ and Delitzsch remarks well on this, that the name of conflict, Sarai, is changed into the name of triumph, Sarah. Others again (as Keil) suppose Sarai to signify princelike, and Sarah, princess; others, that Sarai means my princess, Sarah, princess absolutely” (Alford). “As the ancestress of nations and kings, she should be called Sarah (princess), not Sarai (heroine)” (Knobel).
Genesis 17:16. She shall be a mother of nations. Heb. She shall become nations. This was the first declaration that Sarah should be the mother of the promised seed.
Genesis 17:17. Laughed. Onk. Rejoiced. Jer. Tar. Marvelled (Psalms 126:1-2; Job 8:21). The laughter of admiration and joy. The promised son was by Divine direction called Isaac, which means “laughter” (Genesis 17:19). Shall a child be born unto him that is an hundred years old?] Thus his laughter was grounded on astonishment, as if this form of the blessing was most unlooked for. There may have been some hidden doubt suggested by the natural difficulties. Alford regards Abraham’s feeling as one of mingled reverence and incredulousness.
Genesis 17:18. O that Ishmael might live before thee.] Not only in himself, but in his posterity. Abraham did not wish to relinquish the hopes which had already centred in his son, and still seems to look to him as the heir of the promise. The Heb. word for “live” has often the meaning of prospering. (Deuteronomy 8:1; 1 Samuel 25:6; 1 Samuel 25:19). Indeed.] Heb. But indeed. “An emphatic term, as if to deny the contrary thought, couched, perhaps, in Abraham’s plea for Ishmael. ‘You need not doubt it. Indeed, on the contrary, Sarah is bearing thee a son.’ ” (Jacobus). Isaac.] Heb. He shall laugh. Thus laughter complicated with astonishment and perplexity would, for Abraham, be turned into true laughter. I will establish My Covenant with him.] This was to be the Covenant son—the true type of Christ—the channel of blessings to all nations. (Romans 9:7).
Genesis 17:20. Twelve princes shall he beget.] “As Jacob, the son of Isaac, was the father of twelve patriarchs or phularchs, i.e., heads of tribes, so Isaac is here made the subject of a parallel prediction; and for its remarkable fulfilment consult the history” (Genesis 25:12-16). (Bush.)
Genesis 17:21. This set time in the next year.] This very time in the following year. (Compare Genesis 21:2.)
Genesis 17:22. God went up from Abraham.] Chal. “The glory of the Lord went up.” The visible majesty of Jehovah, the Shekinah, the symbol of the Divine presence (Genesis 35:13; Ezekiel 1:28; Ezekiel 8:4). But God was personally present, though revealed in some visible form (Genesis 17:1).
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 17:15-22
THE CLEARER REVELATION OF COVENANT BLESSINGS
As the time draws nigh, the contents of the Covenant promise are described more circumstantially. In God’s spiritual dealings with mankind the patience of faith is rewarded by a clearer discovery of His will. Obedience is the way to knowledge. The darkness in which faith commences turns to light in the end. The lines along which God’s gracious dealings are to proceed are now distinctly laid down before Abraham. The clearer revelation, in this instance, is marked by the same general characteristics as belong to the advance of Scripture.
I. There is the announcement of things contrary to human expectation. The promises which had hitherto been made to Abraham included much, but were announced in a vague form. He had cause to hope in God’s Word, and he verily believed that he should be the father of many nations and kings, and a source of blessing to all the families of mankind. But he thought that the Divine purpose was to be fulfilled through that son which he already had. He thought he saw God’s way, and the foundations of his future greatness already laid. But now he is told that this beginning of his great destiny has yet to be made—that the promised seed is to be born of Sarah. The child who was to transmit his life to remote generations, and on whom the promise of his great family depended, was to be born in an extraordinary manner and against the course of nature. Thus all his human calculations were disappointed. The blessing is to come through a different channel from what he expected, and by a way in which he never would be likely to look for it. Man is liable to fall into mistakes when he attempts to reason beforehand concerning what God shall reveal, or anticipates the course by which His will is to be accomplished. Thus God baffles the efforts of human wisdom to discover Himself and His ways, and ever shows us that His thoughts are not as our thoughts.
1. Thus God preserves His own glory. “It is the glory of God to conceal a thing” (Proverbs 25:2). God hides His purpose from man until the time comes for Him to reveal it more clearly. This concealment must tend to His glory, for it is rendered necessary by His infinite superiority to us. We who are but of yesterday cannot scan the designs of Him who is from everlasting to everlasting. The child cannot comprehend at once the reasons of his father’s dealings. If this be the case with respect to two finite minds, one of which is but a little in advance of the other, how much more must the plans of Infinite Wisdom be beyond the grasp of our narrow faculties! The great deep of God’s judgments is to us unfathomable.
2. Thus God preserves His independence of man. He has no need of our suggestions or advice. How can we contribute any light to Him who is the Fountain of Light? God does not take us into His council chamber to confer with us as to how He shall execute His government. Abraham had need of this lesson, for he had adventured to lend aid to God in fulfilling His purposes. He must now learn that God is quite independent of man.
3. Thus God humbles the pride of man. If we could calculate beforehand what God shall reveal, or what blessings He shall bestow, we might be tempted to pride ourselves upon our clear and sure reason. Our humility is promoted by that arrangement which renders it impossible for us to discover what God is pleased to conceal.
4. Thus piety is of necessity a life of faith. God so deals with mankind that if they are to serve and please Him at all they must trust Him. We are made to know enough of His goodness to commence trusting Him; and He still keeps much hid from us so that we may continue to trust Him. Abraham would now have additional reason for maintaining that faith which he had already exercised. Thus the man of God goes from strength to strength because he is drawn onwards by the Infinite.
II. There is an increased strain put upon the strength of our faith. Ever since Abraham had been called of God he lived the life of faith. But now Providence gives him an opportunity for performing a supreme act of faith—one which gives a special character to his religious life, and makes him the model believer for all ages. His faith hitherto had leaned to a considerable extent on human supports. It had been aided by his own wishes, and by his favourable interpretation of the appearances of things. He thought that the process of fulfilment was already begun. But now his faith must stand alone, unsupported by any human aids, and resting solely upon the word of promise. All hope that the promised child should be born of Sarah had long ago been cast off, but now he is told that through her God’s word is to be fulfilled. He stands now confronted with a natural impossibility. All his former hopes were destroyed. His faith is now challenged in the bare word of God. This is the point of resistance where the strength of his faith triumphed. “Against hope Abram believed in hope that he might become the father of many nations,” etc. (Romans 4:18-19.) The advance of revelation puts us in possession of enlarged knowledge, but, on the other hand, introduces us to new difficulties. Our faith is subjected to a severer strain. The word of the Lord tries us.
1. God’s gracious purpose is to throw our faith completely upon its own inherent power. Faith, in order that it might stand at a fair advantage, must be perfectly free. Faith must not be hampered by the operations of the intellect. If Abraham had followed the suggestions of his reason he would have looked for the fulfilment of the promise in a direction different from that which God designed. Reasoning from what he knew, he must have been led to far other conclusions. Faith must not be subjected to any restrictions whatever. It should be able to brave and defy the impossible, and like the woman in the Gospel, to press on to its object through all difficulties. Faith must not be hampered by the feelings of the heart. Our feelings, sometimes, lead us to look for the accomplishment of God’s Word in some way which His will has not ordained. Abraham’s heart turned to Ishmael and felt that through this son already given the blessing would come. But God has His own way. Our human feelings must give place to His declared will. Faith must be bold and strong enough to overcome these when they stand in God’s way.
2. Faith must look to God alone. Faith fastens solely upon the Word of God and allows no difficulties to come between. It has always a refuge in the goodness of His character, and in His power to accomplish; and with that is satisfied.
III. There is a revelation of human weakness in us. The faith of Abram, though it rose superior to trials, was yet mixed with some human weakness.
1. The weakness of a thoughtless amazement. The laugh of Abraham, when he heard the real direction of the promise, unquestionably had in it the elements of adoration and joy. But there was also in it a kind of unreflecting amazement—that unhealthy astonishment which paralyses. It was a joy which was yet half afraid.
2. The weakness of doubt. In Genesis 17:17, Abraham expresses a doubt. It was a momentary feeling, but at that time it rose irresistibly to the surface. The fact that he was an hundred years old and Sarah ninety presented a difficulty which seemed as if it would have overwhelmed him. The barrier of nature seemed to him as if it must prevail. When our pet schemes are suddenly dashed to the ground our first temptation is to doubt. We scarcely know where we are for the time, and we are taken in the moment of our weakness. God’s revelation serves to bring our difficulties home to us. But true faith has a kind of elastic force, so it soon recovers itself when the momentary pressure is removed.
3. The weakness of attempting to thrust our own way upon God. Abraham still clings to the suggestions of his own mind and heart. He desired God to accept his existing son as the heir to the promise (Genesis 17:18). He wished that Ishmael might live and be the appointed channel of the promised blessing. This is evidently the meaning of his prayer, though the contrary has been asserted by writers who are determined to find no flaw in the faith of Abraham. But the sacred historians are more true to nature. They paint men as they are, and not according to some desired ideal. Abraham had the natural impulse to thrust his own way upon God, and for the moment he could not repress it.
IV. There is an opportunity given for the glory of God’s goodness to shine forth. In every fresh revelation God is but showing Himself to His servants. He is showing His goodness more and more, and that is His glory. The qualities of the Divine goodness would now be manifested more clearly to the soul of Abraham.
1. This is seen by the supernatural character of the blessings promised (Genesis 17:15-16; Genesis 17:19). They were not to come in the ordinary course of nature, but in a way quite above and beyond it. They are thus seen to be manifestly Divine. They were above all that Abraham could ask or think. Such are the blessings of the Gospel revelation. They are supernatural. Such was Christ. He came not in the common way of nature, but was given to mankind by a supernatural grace. All the blessings of His Gospel are extraordinary, and wear the impress of the direct gifts of God’s great goodness. They are those good and perfect gifts which come down from the Father of Lights.
2. This is seen by the intrinsic excellence of the blessings promised. It was not meet that the bond-woman should be the mother of the Covenant-seed. God, in His surpassing goodness, willed it that His promise should be fulfilled through a nobler person and one who would show an extraordinary instance of His power. Thus the blessing had all the qualities of dignity and importance.
3. This is seen by God’s gracious provision even for those human desires which betray imperfection. God would remember Ishmael, after all, and in some way satisfy the yearnings of Abraham’s heart (Genesis 17:20). God does not chide His servant for those humanly natural longings. With all his imperfections, the heart of the patriarch was right at bottom, and his purpose to please God steady and sincere. If we have true faith, whatever desires there are in us which still betray some human imperfections, God will turn them into better courses, and show us His way. Amidst our ashes and smoke, if a spark of goodness is to be discovered in us, He will not quench it. We may, like His servant here, take all our griefs and anxieties to Him, even though they may show much human ignorance and infirmity. He will raise what is noble and destroy in us what is base. He has compassion upon our weakness, for “He knoweth our frame and remembereth that we are dust.”
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 17:15. Sarai is now formally taken into the Covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, princess. Aptly is she so named, for she is to bear the child of promise, to become nations, and to be the mother of kings.—(Murphy.)
Hitherto, in this renewal of the Covenant, nothing has been said as to the line of descent in which it is to be established. Hagar’s child is not formally set aside; the Covenant, as yet, is merely established generally in the seed of Abraham; and the father’s affections, despairing of any other son, may still be set on Ishmael. But he must be completely stripped of all confidence in the flesh, and made to live by faith alone. It is not to a son born after the flesh, but to a son by promise that he is to look; not to one born of the bond-woman, and typical of the law of bondage, but to one born of the free-woman—the pledge of the law of liberty, even of the glorious liberty of the sons of God. The name of his wife, accordingly, as well as his own name, is changed. She is no longer “Sarai,” my princess, as if she stood in that honourable relation to her husband alone; but Sarah, generally and without limitation, a princess, or the princess—the princely and royal mother of nations and kings, of the very nations and kings of whom, in Christ, Abraham is the father.—(Candlish.)
God gives the name before the thing signified, as a support to weak faith.
Genesis 17:16. God’s blessing is not a mere empty sentiment of goodwill, but a solid good expressed in the gifts of His kindness.
Faith is challenged upon the simple word of promise, even against the impossible in nature. The soul must cast herself entirely upon God, leaving Him to deal with all difficulties.
God can bless His children by a way contrary to all appearances and natural prospects.
It was fitting that the Church of God, now to be established, should have a fair and noble origin. That Church, which is the kingdom of God, is a large and free fellowship. All her children are the sons of the free mother. (Galatians 4:26.)
“Kings of people.” The order which God’s Providence has established in the political world suggests to our minds that order which He maintains in His spiritual kingdom. That kingdom is ruled by law, but yet it is a law which must be swallowed up in love. Not, indeed, that it is hereby repealed, but rather glorified and transfigured, the hard outlines of it scarcely visible in the light of that love which fills all.
This is the first express mention of the destined mother of the seed promised to Abraham. This annunciation would, of course, correct the error into which both she and her husband had fallen, imagining that the prospect of her having a child was hopeless, and therefore, if the promise were fulfilled at all, it must be in Ishmael. But now all mistake on that head is precluded. God will give to Abraham a son of her, and kings of people shall be of her. Their former fault in resorting to a carnal expedient is not to be allowed to stand in the way of the execution of God’s purposes of mercy. The Divine goodness shines forth conspicuously in this, that notwithstanding men in their perverseness do so much to obstruct its course, it is still made to triumph over their unworthiness, and spend itself upon them, even in spite, as it were, of themselves.—(Bush.)
In our ignorance, we may think that we have found out what is God’s way; but when He fulfils His faithful word to us, then we see what His way really is, and how far it is above and beyond ours.
The faithful children of God shall find that His mercies are above all they ask or think. Abraham could never have expected so extraordinary a blessing as is here promised.
“Yea, I will bless her.” This is repeated for the greater comfort of this good old couple. I will doubly bless her, bless her with a witness.—(Trapp.)
Genesis 17:17. It is difficult to receive a great and extraordinary joy, at once, in all its fulness. We are, for the while, beside ourselves. Astonishment holds us, and our feelings require time to adjust themselves to conditions so altogether new and unlooked for.
The context shows that there was here nothing like contempt or derision of God’s Word, but quite the contrary. “Shall it be so indeed?” Can this be? This that was only too good to be thought of, and too blessed a consummation of all his ancient hopes, to be now at this late day so distinctly assured to him by God Himself. Yet it would not be wonderful if he also in his laughter expressed a hidden doubt of what seemed in itself so absurd, so ridiculous in its more natural aspects. And if so, then we can also understand his meaning in the ensuing passage.—(Jacobus.)
In the region of unbelief the doubt is of no moment. It has its importance in the life of believers, where it presupposes faith, and leads as a transition step to a firmer faith. (There is, however, a twofold kind of doubt, without considering what is still a question, whether there is any reference to doubt in the text). Luther thinks that Christ points to this text in John 8:56. Then the laughing also is an intimation of the overflowing joy which filled his heart, and belongs to his spiritual experiences.—(Lange).
When God’s great goodness is suddenly manifested to the soul, it is not to be wondered at that there passes over it a momentary shade of doubt. The gifts of His goodness are of so wonderful a kind that it is one of the great difficulties of our faith to believe them.
Considering our present situation, it is not surprising that obstacles should stand in the way of our perfect trust in God. The things of faith are far off and difficult to apprehend; they affect us but languidly; and we require considerable time to realise them at all.
Genesis 17:18. A doubt immediately occurs which strikes a damp upon his pleasure: “The promise of another son destroys all my expectations with respect to him who is already given.” Perhaps he must die to make room for the other; or, if not, he may be another Cain, who went out from the presence of the Lord. To what drawbacks are our best enjoyments subject in this world; and in many cases, owing to our going before the Lord in our hopes and schemes of happiness. When His plan comes to be put into execution, it interferes with ours; and there can be no doubt, in such a case, which must give place. If Abraham had waited God’s time for the fulfilment of the promise, it would not have been accompanied with such an alloy; but having failed in this, after all his longing desires after it, it becomes in a manner unwelcome to him. What can he do or say in so delicate a situation? Grace would say—Accept the Divine promise with thankfulness. But nature struggles; the bowels of the father are troubled for Ishmael. In this state of mind he presumes to offer up a petition to heaven: “Oh that Ishmael might live before thee.” Judging of the import of this petition by the answer, it would seem to mean, either that God would condescend to withdraw His promise of another son, and let Ishmael be the person, or, if that cannot be, that his life might be spared, and himself and his posterity be amongst the people of God, sharing the blessing, or being “heir with him” who should be born of Sarah.—(Fuller.)
The Syrian leper, when told to wash in the Jordan, that he might be clean, thought that he knew a shorter and better way: “Are not Abana and Pharpar, rivers of Damascus, better than all the rivers of Israel?” So Abraham, for the moment, hesitates to accept God’s way without reserve and entirely. He still clings to his old hopes.
When God beckons us onwards to better and higher things, we still take the last lingering look of sense. Through the strife of the flesh against the spirit, we come to the victory of faith.
The difficulties of our faith may arise from what God has already, in his goodness, given to us.
Life before God implies—
1. A share in the Divine favour.
2. The power and impulse of serving God. The energy of life is necessary to enable us to do our duty. The proof that a man has vigorous life is found in the fact that he is able to work.
3. The enjoyment of God for ever. This is life in its noblest and best sense.
Genesis 17:19. God does not withdraw His promises of better things, even though we may ask unworthily and strive to thrust our own way upon Him.
The assurance or conviction that God is true, and will fulfil His word, is the best cure for our doubt and hesitation.
When God accomplishes His designs concerning us we shall have occasion for great joy, even though His way should run contrary to all we had expected or desired.
Isaac. The name teaches that those who tread in the footsteps of Abraham’s faith will at times find cause for laughter in the unexpected, sudden, and great blessings they receive. There is reason in God, both for weeping and laughter.—(Roos.)
This was to be the Covenant son—the son of promise—the type of Christ—the channel of blessings to the nations. (Romans 9:7.) God finds and prepares His own men to carry out His work in the world, and often refuses those whom we appoint and, perhaps, think more worthy.
No wrong is done to any one when God chooses certain men to carry out His great purposes; because they are chosen, not simply for their own sakes, but for the benefit of the race.
I will establish My Covenant with him. My spiritual Covenant, containing the promises of the Messiah, and all its related privileges and blessings. Yet, from the fact that Ishmael was commanded to be circumcised, and that the rite was perpetuated in his family, the inference would seem fairly drawn that the Covenant, in some of its aspects, did properly pertain to him. So far as it had a temporal bearing Ishmael seems to have been made as much a partaker in it as Isaac, and Esau as Jacob. Nor are we authorised to conclude from the circumstance of the Covenant in its more spiritual features being restricted to the line of Isaac, that, therefore, the line of Ishmael was in any way injured as to the prospect of eternal life. The Covenant of peculiarity was indeed more especially established with the former; but as many who were included in it might fail of salvation, so many who were excluded from it might still become heirs of salvation. The door of mercy was always open to every one who believed; and in every nation and in every age he that feared God and wrought righteousness was accepted of Him.—(Bush.)
Genesis 17:20. God hears and answers even those prayers which are mixed up with much human imperfection and vain wishes.
Great blessings are not denied to those who are not included in God’s special Covenants. The lack of privilege does not form an effectual bar to the Divine goodness, or shut out from salvation.
God chose one nation to preserve His truth in the world. But He formed other nations also. They were His ordinance, they stood in certain relations to Him, and therefore were under the obligation of duty towards Him.
Meanwhile Ishmael should not be cut off. God’s Covenant with Isaac should not lead to the rejection and exclusion of Ishmael. He should also enjoy the Divine favour. Abraham’s prayer for him was heard. His blessings were to be chiefly temporal. He should become great and powerful—occupy large districts; twelve princes should descend from him—as twelve from Jacob (ch. Genesis 25:12-16); and the dread of his name should inspire respect and fear. But the salvation of mankind was to proceed not in the channel of earthly conquests and grandeur, but of spiritual gifts.—(Jacobus.)
In this instance, also, let us behold the marvellous condescension of God, and the overflowing of His love. He is not offended at the pleading of His servant, or by the outpouring of his natural longings and desires. He hears them, and, as far as may be, He meets and answers them. Ishmael is to be blessed, though Isaac still must be the heir. What blessed encouragement have we, in this example, to lay aside all reserve in our intercourse with God. Freely and frankly we may unburthen our hearts to Him, and unbosom all our grief. Whatever be our care or anxiety, and whatever our wish, we may speak of it to Him. We may tell Him, as if in confidence, all that we feel and all that we desire. Our very groanings need not be hid, and are not hid from Him; the Spirit makes intercession with them, and God knows what they are. If only there be the presence of the Spirit, and if there be submission to the will of God He is not offended. For He is patient and pitiful. If it be possible, He will let the cup pass, or mingle some drop of soothing comfort in it; He will speak peace to us, and send strength from on high.—(Candlish.)
Great nations do not spring from chance, or from the selfishness of man, or from social contracts, or the assertion of the rights of rulers. God is their Maker, and He has given them their peculiar work on this earth.
The Jews had certain national peculiarities, and a special destiny to fulfil in the history of mankind. So had the Ishmaelites. “I will make him a great nation.”
A great nation implies—
1. Law and order.
2. Energy and enterprise.
3. Patriotism.
4. Loving fellow-feeling.
5. The spirit of wisdom and understanding.
The peculiar features of national character are not to be regarded as a sad variety, or an injury to the harmony of the race. They are rather necessary to that harmony, and owe their existence to the appointment of God.
Genesis 17:21. This is the thirteenth time that the Covenant is named in this chapter, saith an interpreter; and hereby is meant the promise of Christ and salvation by Him. A subject so sweet to every sanctified soul, that St. Paul cannot come off it. He names the Lord Jesus Christ ten times in ten verses (1 Corinthians 1:1-10.) It was to him honey in his mouth, melody in his ear, joy in his heart.—(Trapp.)
Isaac, a type of Christ.
1. He is born in a miraculous manner. He was the child given by promise, and came not in the ordinary course of nature. So Christ was long promised and miraculously born.
2. He was the Son of the House, while all others were His servants. So the position of Christ in the heavenly household was made by His birth. No circumstances could alter his relationship to that household. He was there by a natural necessity. Others may come and go, but the Son abides.
3. He was the progenitor of a free race. Isaac was the son of the free-woman, and the ancestor of a great and free people. Christ makes men free when they are born into the kingdom of God by His spirit, and thus belong to that holy nation whose children walk in perfect liberty.
4. He was the channel of blessing to all nations. Christ was the life and power which gave effect to that blessing. He was that blessing itself.
Isaac, a type of the regenerate man.
1. He was born by a distinct act of the will of God. So the regenerate man becomes God’s child, not by the course of nature, but by a special grace. He is eminently born of God.
2. He was free born. So each child of God is made free from all bondage. He needs not the commands of law to compel him to obedience, for he obeys from love of his Father. Thus Isaac was the type of the evangelical dispensation, as Ishmael was that of the legal.
In Holy Scripture, the points of time are laid down and determined along which we are able to trace those lines of history leading up to the manifestation of the Son of Man.
The Bible notices nations and men as they effect the development of God’s kingdom. Isaac stood in a certain relation to that kingdom, therefore the exact time of his birth assumes a special importance, and the mention of it has an appropriate place in that Book whose subject is Christ.
Genesis 17:22. Revelation continues only while the necessity for it lasts. God leaves off speaking with men, so that they may return to duty and service.
The moral miracle of the continued presence of God in immediate converse with us would be too much for our spiritual strength. Such a state of awe and rapture would put too severe a strain upon our faculties, and unfit us for the practical work of life.
Abraham was specially privileged in dealing with his God, who was personally present under some visible form. But all the children of faith can commune with God and receive His word. Miracles may pass away when the special reasons for them are no longer in force; but we still have prayer, by which we speak to God; and we still have the teaching of His Spirit, by which He reveals Himself to us.
There are those who, while they do not deny His existence, yet say that God has never spoken to man—that no revelation has been given. But shall we not render God justice? We claim for man the right of communicating his thoughts to his fellow man—the right of free speech. And shall not that right also be yielded to God? Is He who has given man the faculty of thought and speech to be precluded by any law of ours from disclosing His mind in language? There are reasons why God should speak. Revelation is necessary if we are ever to know Him and attain to His glory.