REUEL
have
included
six
cities,
whicli
appear
to
iiave
formed
a
sort
of
enclave
within
Gadite
territory.
'
The
children
of
Reuben
built
Heshbon,
and
Elealeh,
and
Kiriathaim;
and
Nebo,
and
Baal-meon
(theirnames
being
changed),
and
Sibmah:
and
gave
other
names
unto
the
cities
which
they
builded.'
The
names
given
here
must
be
the
original
names,
as
it
is
improbable
that
the
author
would
allow
the
worshippers
of
Jahweh
to
couple
with
the
names
of
their
cities
the
gods
Nebo
and
Baal.
But
we
nowhere
read
of
the
new
names.
Their
list
of
cities
is
increased
in
Jos
13"8-
without
regard
to
the
above
list,
Kiriathaim
and
Sibmah
being
the
only
ones
in
it
that
are
mentioned.
Three
cities
elsewhere
assigned
to
Gad
and
four
assigned
elsewhere
to
Moab
are
here
given
to
Reuben.
Reuben
is
rebuked
in
the
Song
of
Deborah,
because
it
did
not
participate
in
the
war
against
Sisera,
in
words
that
reflect
the
pastoral
occupation
of
its
people.
It
is
there
followed
by
Gilead
(Gad).
In
the
Mesha
inscription
(9th
cent.),
though
the
'men
of
Gad'
are
referred
to
as
having
dwelt
in
Ataroth
"from
of
old,'
the
name
of
Reuben
is
omitted,
though
some
of
the
cities
ascribed
to
the
tribe
in
the
genealogies
are
said
to
have
been
taken
or
rebuilt.
As
we
have
seen
in
the
above
reference
to
the
Blessing
of
Moses
(probably
about
the
first
half
of
the
8th
cent.),
the
tribe
was
apparently
reduced
at
that
time
to
an
inconsiderable
remnant
—
'men
of
number,'
i.e.
so
few
that
they
might
easily
be
counted.
It
is,
however,
still
mentioned
in
2
K
IC
as
though
it
maintained
its
separate
organization
when
Hazael
of
Damascus
overran
and
smote
the
eastern
Israelites.
Its
name
appears
more
than
one
hundred
years
later,
when
Tiglath-pileser
in.
deported
the
tribes
to
Assyria
in
734
(1
Ch
5™).
In
all
probability,
however,
it
had
long
before
ceased
to
exist
as
an
independent
unit
(see
Gad).
See
also
Thibes.
James
A.
CiiAiG.
REUEL.—
1.
A
son
of
Esau
(Gn
36'-
1»-
"•
",
1
Ch
1«-«').
2.
Ex
2'8,
Nu
102'
(AV
in
the
latter
Raguel).
See
HoBAB
and
Jetheo.
3.
The
father
of
Eliasaph
(Nu
2";
called
[probably
by
mistaking
r
for
d]
Deuel
In
in
742.
(7
1020).
4.
A
Benjamite
(1
Ch
9').
REUMAH.—
The
concubine
of
Nahor
(Gn
22").
REVELATION.
—
1.
Meaning
of
revelation.—
The
English
word,
which
comes
from
the
Latin,
implies
the
drawing
back
of
a
veil,
the
unveiling
of
something
hidden.
It
is
the
almost
exact
equivalent
of
the
NT
word
apocalypse
or
'uncovering'
(Rev
1').
For
our
present
purpose
the
word
is
specially
applied
to
the
revelation
of
God,
the
'unveiling'
of
the
unseen
God
to
the
mind
and
heart
of
man.
The
application
of
the
word
is
very
varied.
The
widest
sense
is
that
in
which
it
is
used
by
Gwatkin
{Knowledge
of
God,
vol.
1.
p.
5):
'Any
fact
which
gives
knowledge
is
a
revelation,
.
.
.
the
revelation
and
the
knowledge
of
God
are
cor-relative
terms
expressing
two
sides
of
the
same
thing.'
The
following
specific
uses
of
the
term
need
considera-tion:
(a)
The
revelation
of
God
through
nature.
This
refers
to
the
indications
of
wisdom,
power,
and
purpose
in
the
material
world
around
(Ro
l'").
(5)
The
revela-tion
of
God
in
man.
This
applies
to
the
traces
of
God
in
man's
conscience
with
its
sense
of
obligation,
in
his
emotional
nature
with
its
desire
and
capacity
for
fellowship,
in
his
personality
which
demands
personality
for
its
satisfaction,
(c)
The
revelation
of
God
in
history.
This
means
the
marks
of
an
over-ruling
providence
and
purpose
in
the
affairs
of
mankind,
of
a
Divinity
that
has
shaped
man's
ends,
the
traces
of
a
progress
and
onward
sweep
in
history.
All
these
aspects
of
revelation
are
usually
summed
up
in
the
term
'natural
religion,'
and
do
not
touch
the
specific
meaning
of
revelation
which
is
associated
with
Christianity,
(d)
The
revela-tion
of
God
in
Judaism
and
Christianity.
By
revelation,
as
applied
in
this
way,
we
mean
a
special,
historical,
supernatural
communication
from
God
to
man.
Not
merely
information
about
God,
but
a
revelation
—
a
dis-closure
of
God
Himself
in
His
character
and
His
relation
REVELATION
to
man.
In
addition
to
revelation
through
nature,
conscience,
and
reason,
Christianity
Implies
a
special
revelation
in
the
Person
of
Christ.
2.
Problem
of
revelation.
—
The
statement
of
the
full
content
of
the
Christian
revelation
is
naturally
excluded
from
this
article,
but
for
our
purpose
we
may
say
briefly
that
its
essence
is
the
self-manifestation
of
God
in
the
Person
of
Christ
for
the
redemption
of
mankind.
Christianity
is
the
revelation
of
God's
grace
for
man
through
the
historic
Personality
of
Christ.
The
problem
is
to
correlate
this
supernatural
content
with
the
histor-ical
process
by
means
of
which
it
has
been
revealed,
and
to
do
justice
at
once
to
the
superhuman
fact
and
content,
and
the
human
media
and
conditions
of
the
revelation.
In
so
doing
we
shall
be
brought
face
to
face
with
the
antitheses
of
revelation
and
discovery,
of
revelation
and
speculation,
of
revelation
and
evolution;
and,
while
we
recognize
to
the
full
the
historical
processes
by
which
Christianity
has
come
to
us,
we
shall
see
that
the
gospel
of
Christ
is
not
adequately
accounted
tor
except
by
means
of
a
personal
revelation
of
God,
using
and
guiding
history
for
the
purpose,
and
that
it
cannot
be
explained
merely
in
terms
of
history,
discovery,
philosophy,
and
evolution.
3.
Possibility
of
revelation.
—
We
argue
this
on
two
grounds,
(a)
From
the
Being
of
God.
Granted
a
God
as
a
Supreme
Being
(which
for
our
present
purpose
we
assume).
He
must
necessarily
be
able
to
reveal
Him-self
to
man.
Given
God
as
personal,
this
includes
the
power
of
self-revelation.
Belief
in
a
Divine
Being
at
once
makes
revelation
possible.
A
bare
theism
has
never
been
a
permanent
standing-ground,
for
men
either
have
receded
from
it
or
have
gone
forward
in
the
direction
of
the
Christian
revelation.
(6)
From
the
nature
of
man.
The
fact
of
personality,
with
all
its
possibilities,
implies
man's
capacity
for
communion
with
a
Being
higher
than
himself,
or
higher
than
any
other
human
personality.
'Thou
hast
made
us
for
Thyself,
O
Lord,
and
our
heart
is
restless
until
it
rests
in
Thee'
(Augustine).
4.
Probability
of
revelation.
—
This
also
we
argue
on
two
grounds;
(a)
from
the
nature
of
God,
and
(6)
from
the
needs
of
man.
Granted
a
Supreme
Personal
Being,
we
believe
not
only
in
His
abUity,
but
in
His
willingness
to
reveal
Himself
to
man.
Belief
in
God
prepares
us
to
expect
a
revelation.
Human
personality
with
its
capacity
for
God
prepares
us
to
expect
a
revelation,
which
thus
becomes
antecedently
probable.
The
desire
for
it
is
an
argument
for
expecting
it.
Man,
as
man,
needs
a
revelation
to
guide
him,
an
authority
above
and
greater
than
himself
in
things
spiritual
and
Divine.
Stfll
more
does
man
as
a
sinner
need
such
a
Divine
revelation.
Amid
the
sins
and
sorrows,
the
fears
and
trials,
the
difficulties
and
perplexities
of
life,
man
needs
some
Divine
revelation
that
will
assure
him
of
salva-tion,
holiness,
and
immortality.
No
one
can
say
that
the
light
of
nature
is
sufficient
for
these
needs,
and
that
therefore
a
revelation
could
add
nothing.
Most
men
would
agree
that
there
is
at
least
room
for
a
revelation
in
view
of
the
sin
and
suffering
in
the
world.
Our
deepest
instincts
cry
out
against
the
thought
that
sin
is
final
or
permanent,
and
yet
it
is
equally
clear
that
nothing
but
an
interposition
from
above
can
deal
with
it.
It
is
impossible
to
conceive
of
God
leaving
man
to
himself
without
a
definite,
clear,
and
sufficient
manifestation
of
His
own
character,
His
will.
His
love,
His
grace.
5.
Credibility
of
revelation.
—
The
proofs
of
a
Divine
revelation
are
many,
varied,
converging,
and
cumulative,
(a)
Speculatively,
we
may
argue
that
'the
universe
points
to
idealism,
and
idealism
to
theism,
and
theism
to
a
revelation'
(Illingworth,
Reason
and
Revelation,
p.
243).
(6)
Historically,
the
Christian
revelation
comes
to
us
commended
by
its
witnesses
in
(1)
miracle,
(2)
prophecy,
and
(3)
spiritual
adaptation
to
human
nature,
(c)
Behind
all
these
are
the
presuppositions
