4His splendor is like the sunrise. Rays shine from his hand, where his power is hidden.
5Plague went before him, and pestilence followed his feet.
6He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed. His ways are eternal.
4 His splendor is like the sunrise. Rays shine from his hand, where his power is hidden.
5 Plague went before him, and pestilence followed his feet.
6 He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed. His ways are eternal.
KJVKing James Version
4 And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.
5 Before him went the pestilence, and burning coals went forth at his feet.
6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.
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JPSJPS Tanakh (1917)
4 And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power.
5 Before him goeth the pestilence, and fiery bolts go forth at His feet.
6 He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; and the everlasting mountains are dashed in pieces, the ancient hills do bow; His goings are as of old.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Can God be seen?The Hebrew Bible repeatedly narrates theophanies in which God is seen face-to-face — by Abraham, Isaac, Jacob, Moses, seventy elders, Manoah, Micaiah, Job, Isa…
Exodus 12:29-30(v5)At midnight, Yahweh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of…
Genesis 49:26(v6)The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be…
Numbers 16:46-49(v5)Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make…
Isaiah 60:19-20(v4)The sun will be no more your light by day; nor will the brightness of the moon give light to you, but Yahweh will be your everlasting…
Nahum 1:5(v6)The mountains quake before him, and the hills melt away. The earth trembles at his presence, yes, the world, and all who dwell in it.
Show all 44 cross-references
Matthew 17:2(v4)He was changed before them. His face shone like the sun, and his garments became as white as the light.
Numbers 14:12(v5)I will strike them with the pestilence, and disinherit them, and will make of you a nation greater and mightier than they.”
Deuteronomy 32:24(v5)They shall be wasted with hunger, and devoured with burning heat and bitter destruction. I will send the teeth of animals on them, with the…
Deuteronomy 33:15(v6)for the best things of the ancient mountains, for the precious things of the everlasting hills,
Psalms 18:7-13(v5)Then the earth shook and trembled. The foundations also of the mountains quaked and were shaken, because he was angry. Smoke went out of…
Psalms 78:50-51(v5)He made a path for his anger. He didn’t spare their soul from death, but gave their life over to the pestilence, and struck all the…
Nahum 1:2-3(v5)Yahweh is a jealous God and avenges. Yahweh avenges and is full of wrath. Yahweh takes vengeance on his adversaries, and he maintains wrath…
Exodus 14:20(v4)It came between the camp of Egypt and the camp of Israel. There was the cloud and the darkness, yet gave it light by night. One didn’t come…
Joshua 11:18-23(v6)Joshua made war a long time with all those kings. There was not a city that made peace with the children of Israel, except the Hivites, the…
Job 26:14(v4)Behold, these are but the outskirts of his ways. How small a whisper do we hear of him! But the thunder of his power who can understand?”
Isaiah 51:6(v6)Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish away like smoke, and the earth will wear out…
Isaiah 64:1-3(v6)Oh that you would tear the heavens, that you would come down, that the mountains might quake at your presence. As when fire kindles the…
Micah 5:8(v6)The remnant of Jacob will be among the nations, among many peoples, like a lion among the animals of the forest, like a young lion among…
Zechariah 14:4-5(v6)His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in…
Revelation 22:5(v4)There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever.
Numbers 34:1-29(v6)Yahweh spoke to Moses, saying, “Command the children of Israel, and tell them, ‘When you come into the land of Canaan (this is the land…
Deuteronomy 32:8(v6)When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according…
Joshua 10:42(v6)Joshua took all these kings and their land at one time because Yahweh, the God of Israel, fought for Israel.
Judges 5:5(v6)The mountains quaked Yahweh’s presence, even Sinai at the presence of Yahweh, the God of Israel.
Nehemiah 9:22-24(v6)Moreover you gave them kingdoms and peoples, which you allotted according to their portions. So they possessed the land of Sihon, even the…
Psalms 68:16(v6)Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, Yahweh will dwell there forever.
Psalms 90:2(v6)Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God.
Psalms 103:17(v6)But Yahweh’s loving kindness is from everlasting to everlasting with those who fear him, his righteousness to children’s children,
Psalms 104:2(v4)He covers himself with light as with a garment. He stretches out the heavens like a curtain.
Psalms 114:4-7(v6)The mountains skipped like rams, the little hills like lambs. What was it, you sea, that you fled? You Jordan, that you turned back? You…
Psalms 135:8-12(v6)He struck the firstborn of Egypt, both of man and animal. He sent signs and wonders into the middle of you, Egypt, on Pharaoh, and on all…
Isaiah 51:8(v6)For the moth will eat them up like a garment, and the worm will eat them like wool; but my righteousness will be forever, and my salvation…
Habakkuk 3:10(v6)The mountains saw you, and were afraid. The storm of waters passed by. The deep roared and lifted up its hands on high.
Luke 1:50(v6)His mercy is for generations of generations on those who fear him.
Acts 17:26(v6)He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the…
1 Timothy 6:16(v4)He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
Exodus 13:21(v4)Yahweh went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that…
Exodus 21:31(v6)Whether it has gored a son or has gored a daughter, according to this judgment it shall be done to him.
Nehemiah 9:12(v4)Moreover, in a pillar of cloud you led them by day; and in a pillar of fire by night, to give them light in the way in which they should go.
Matthew 24:35(v6)Heaven and earth will pass away, but my words will not pass away.
Hebrews 13:8(v6)Jesus Christ is the same yesterday, today, and forever.
Exodus 15:17(v6)You will bring them in, and plant them in the mountain of your inheritance, the place, Yahweh, which you have made for yourself to dwell…
Revelation 21:23(v4)The city has no need for the sun or moon to shine, for the very glory of God illuminated it, and its lamp is the Lamb.
Proverbs 18:10(v4)Yahweh’s name is a strong tower: the righteous run to him, and are safe.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv4–6He confirms the declaration which I have explained that…
He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word אור, aur, is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand. Some render it, splendor; but קרן, coren, properly means a horn, and קרנים, corenium, is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that “there was the hiding of his strength,” or that “there was his power hidden.” They who render the word, splendours, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid.
As to the word hiding, some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God’s glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psalm 31:20, that
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“the greatness of his goodness is laid up for the faithful alone, who fear and reverence him.”
As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv4, 6Whereby is meant a power that was joined with…
Whereby is meant a power that was joined with his brightness, which was hid to the rest of the world, but was revealed in mount Sinai to his people, Ps. 31:16.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv4–6Hab 3:4 And [his] brightness was as the light;…
Hab 3:4 And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
Ver. 4. And his brightness was as the light] The glory of the Lord was as a devouring fire on the top of the mountain, Exo 24:17; the noonday light, the sun in his strength was nothing to this incomparable brightness, which was as the light, or as the sun, see Job 31:26; Job 37:20. Hence the heathens called Apollo or the sun Orus (which is the word here used), hence also the Greek οραω, to see ( אור).
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He had horns coming out of his hand] Or, bright beams out of his side, as the sun hath: "The eyes of the Lord are in every place," Pro 16:3, and every man before him is all window, Job 34:22; the whole world is to him as a sea of glass, Rev 4:6, a clear transparent body, he shines and sees through it. God’s hand or side is said to be horned in the sense that Moses’s face was, Exo 34:30.
And there was the hiding of his power] Not the revealing of it, but velamen, symbolum, integumentum, the veil, the cover, such as God put over him when he showed Moses his glory. He could see but his back parts, and live; we need see no more that we may live. God is invisible, incomprehensible, and dwelleth in light unapproachable. How little a thing doth man here understand of God, Job 26:14; the greatest part of that which he knoweth is but the least part of that which he knoweth not. Surely as a weak eye is not able to behold the sun, no, nor the strongest eye without being dazzled; we cannot look upon it in rota, in the globe but only in radiis, into the rays; so here we cannot see God in his essence, but only in his effects, in his works, and in his Word, where also we have but a show, but a shadow of him, we see but his train in the temple, as Isaiah; the holy angels cover their faces with their wings as with a double scarf before God’s brightness, which would put out their eyes else, Isa 6:2; see Psa 104:2 1Ti 6:16.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv4–6His brightness, that lustre in which God appeared, that…
His brightness, that lustre in which God appeared, that unparalleled splendour which shined from him, was as the light; pure, clear as the sun, but much more dazzling and overcoming.
Horns: some read it beams or rays of light, and so the Hebrew will bear, and thus it is plain.
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Out of his hand: our God is all glory and light; Moses’s face shined; the face, yea hands, of our God shine with glorious light; he dwelleth in light.
There; either in that place where he thus appeared, or in that light wherewith he appeared·
Was the hiding of his power: one would think his brightness should have discovered, not hid his power; it did both, it discovered much of it, but hid much more; it was light inaccessible, and therefore a hiding light.
Power; strength or might: by what was there done it did evidently appear, God, who was there, could do much more, but it could not appear how much he could do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv4–6And his brightness was as the light,.... Of fire,…
And his brightness was as the light,.... Of fire, of devouring fire on the top of the mount, to which the sight of his glory was like, Exo 24:16 to which Kimchi refers it. Aben Ezra thinks the pillar of fire is intended, in which the Lord went before his people in the wilderness, Exo 13:21 or as the light and splendour of Bereshith, as the Targum, of that primogenital light which was produced on the first day of the creation; or as the light of the seven days of the creation, as Jarchi; see Isa 30:26 or rather as the light of the sun shining in its full strength, Christ being the light of the world, and the sun of righteousness; and so may describe him as the brightness of his Father's glory; or his glory, as the only begotten of the Father, seen by his own disciples in the days of his flesh, shining through his works and miracles; or as exhibited in the light of his glorious Gospel, which is the great light that shined on men; and in and by which they that sat in darkness saw light, and who were darkness itself were made light in the Lord: what a glory, lustre, brightness, and light, did the Gospel spread in the world at the first publication of it!
he had horns coming out of his hand; which the Jewish interpreters understand of Moses having horns or beams of light and glory from the hand and power of God, when he conversed with him on the mount, and the skin of his face shone, where the same word is used as here, Exo 34:29 though some of them interpret it of the two tables of the law, which came from the hand of the Lord, edged with glory and brightness, and looked like fire; hence called a "fiery law", Deu 33:2. The words may be rendered, as in the margin, "he had beams" coming "out of his side" (g); and be understood of Christ, who has beams and rays of glory on all sides of him, all around him; he is all glory (h); he is crowned with glory and honour, and highly exalted at his Father's right hand, above all principalities and powers: and "horns" being an emblem of power and might, authority and dominion, the phrase may denote that power and authority in heaven and in earth are given to him as Mediator, and exercised by him. Van Till observes, that the word "horn" is a military term, and is used for the wings of armies, the right and left; and as Christ is here described as a General of an army, marching forth in a warlike manner; these may denote the armies or companies under him, at his hand, and under his command, accoutred, and ready to obey his orders; and particularly may have respect to the division made among the apostles, whom he sent forth to subdue men to him; committing the Gospel of the circumcision to Peter, and of the uncircumcision to Paul, Gal 2:7 whose ministrations were made successful to the pulling down of the strong holds of sin and Satan, and reducing many to the obedience of Christ:
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and there was the hiding of his power; that is, in his hand; there his power, which before was hidden, was made manifest; and yet so little displayed, in comparison of what it is in itself, that it may be rather said to be hid than revealed; or there, in his hand, lies his power, with which he hides and covers his people in the day of battle; especially his ministering servants, whom he holds in his right hand, and preserves them amidst a thousand dangers and difficulties, and keeps them for further usefulness; see Act 18:10. The Targum is,
"sparks went out from the chariot of his glory; there he revealed his majesty, which was hid from the children of men, with sublime power.''
Aben Ezra thinks the ark is meant by "the hiding of his power", called "the ark of his strength", Psa 132:8.
(g) "e lateribus utrinque emicabant cornua", i. e. "radii", Drusius. (h) So R. Joseph Albo interprets them of sparks of spiritual light, which come from God himself, and not another. Vid. Sepher Ikkarim, l. 2. c. 29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv4–6As the light - Pure, clear as the sun,…
As the light - Pure, clear as the sun, but much more dazzling. His hand - The face of Moses shined; the face, yea, hands of our God, shine with glorious light. There - In that light wherewith he appeared. The hiding - Which discovered much of it, but hid much more; it was light inaccessible.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv4–6Verse 4. He had horns coming out of his…
Verse 4. He had horns coming out of his hand] קרנים karnayim, rays. His hand - his power - was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet "there was the hiding of his power." His Majesty could not be seen, nor any kind of image, because of the insufferable splendour. This may either refer to the lightnings on Mount Sinai; or to the brightness which occasionally proceeded from the shechinah or glory of God between the cherubim, over the mercy-seat. See Capellus and Newcome. If lightnings are intended, the dense cloud from which they proceeded may be meant by the "hiding of his power;" for when the lightnings burst forth, his power and energy became manifest.
Probably from this the Jupiter Keraunos or Jupiter Brontes of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv4, 6Hab 3:4-5. And his brightness was as the light…
Hab 3:4-5. And his brightness was as the light — Green renders this verse thus: His brightness was as the brightness of the sun; he had rays of light beaming from his hand; and there was the hiding-place of his power. The Hebrew word אור, here rendered light, is translated the sun, Job 31:26; and that rendering seems to improve the sense here. The word קרנים, rendered horns, being derived from קרן, to shine, or emit rays of light, is much better rendered rays, or splendours, here, than horns: see Parkhurst on the word. In this illustrious passage, then, we see the brightness, or splendour, poetically represented as streaming from the hand of God, that awful hand which is mighty in operation, and which has so often manifested the divine power to a wondering world. Or, as others explain it, The Shechinah, or symbol of the divine presence, had rays of light issuing out on every side, and yet that was but a hiding, or veil, to the Divine Majesty, who covereth himself with light as with a garment, (Psa 104:2,) and who dwelleth in light inaccessible, or of too resplendent brightness to be approached, or gazed at, by mortals. Before him went the pestilence — Occasionally inflicted on the Israelites for their guilt: see Num 11:33; Num 14:37; Num 16:46. And burning coals — Or rather, as the expression would be better translated, devouring fire, or lightning, went forth at his feet — See Lev 10:2; Num 11:1; Num 16:35, in which passages we read of the Israelites being consumed by a fire which went out from Jehovah. And (Lev 9:24) we learn, that the burnt-offering was consumed by a fire which came out from before him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv4–6and His brightness - that wherein God dwelleth Eze…
and His brightness - that wherein God dwelleth Eze 10:4, “the brightness of the Lord’s glory,” before which darkness fleeth Psa 18:12, “was as the light,” or as the sun. Out of the midst of the darkness, wherewith God, as it were Exo 19:9, Exo 19:16; Exo 20:21, hid Himself, the brightness of the “inapproachable Light” wherein “He dwelleth,” gleams forth Exo 24:10, bright as the brightest “light” gathered into one, which man knows of and whereon he cannot gaze. So amid the darkness of the humiliation of His presence in the flesh, Joh 1:14 : “We beheld His glory, the glory as of the only-begotten of the Father;” and, Isa 9:2, “the people that walked in darkness see a great light,” not dim. Theoph.: “nor weak, nor shadowed, like that of Moses, but pure unimaginable light of the knowledge of God.” The brightness too of His flesh was like the light of the Godhead on Mount Tabor; for the Godhead flashed through. Rup.: “As often as He did His marvelous works, He put forth His “brightness” (tempered for His creatures, since they could not approach the depth of His light, yet) as “light” to enlighten people to know Him. Yet the brightness issues from the Light, co-existing with it, and in it, while issuing from it. And so the words aptly express, how He who is the, Heb 1:3, “brightness of the Father’s Glory and the express Image of His Person.” Wisdom Heb 7:25, “brightness of the eternal light, the unspotted mirror of the power of God, and the image of His goodness,” is as the Light from whom He is. Nicene Creed: “Light of Light,” Equal to the Father by whom He was begotten. As John says in Joh 1:9 : “That was the true Light, which lighteneth every man that cometh into the world.” As He prayeth in Joh 17:5, “Glorify thou me with thine own self with the glory which I had with Thee before the world was.”
He had horns coming out of His Hand - Jerome Dion: “Horns are everywhere in Holy Scripture the emblem of strength.” It may be, that here “rays” are likened to horns, as the face of Moses is said, with the same image, to have “sent forth rays” after he had long been in the presence of God. So it may be a mingled image of the Glory and might; Light, which was also might. But “horns,” though they may be a symbol of “light,” are not of “lightning;” and the Hand of God is used as an emblem of His power, His protection, His bounty, His constraining force on His prophets. It is nowhere used of the side or sides. We have two images combined here; “horns” which in every other place in which they are used as a metaphor, is an emblem of power; and “from the hand of” which, wherever it is used of a person, means that the thing spoken of had been in his hand or power really or virtually. Both then combine in the meaning that the might came forth from the directing agency of God who wielded it.
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When then did light or might, which lay, as it were, before in the hand of God, go forth from it? For “the hand of God” is always symbolic of His might, whether put forth, or for the time laid up in it. The form of the words remarkably corresponds to those of Moses, in the preface to the blessing on the tribes, which Habakkuk had in mind Deu 33:2, “From His right hand was a fiery law for them,” and Paul says that the glory of Moses’ face which he received from the Presence of God, was a symbol of the glory of the law. 2Co 3:7 says, “The ministration of death written and engraven on stone was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance.” The law, being given by God, had a majesty of its own. The Psalms bear witness to its power in converting, enwisening, rejoicing, enlightening the soul Psa 19:8. They in whose heart it was, none of their steps slipped Psa 37:31. The whole 119th Psalm is one varied testimony of its greatness and its power. It was a guide on the way; it was a schoolmaster unto Christ Gal 3:24, by whom it was fulfilled. But itself bare witness of the greater glory which should come forth from the Hand of God. 2Co 3:11 states, “If that which is done away were glorious, much more that which remaineth is glorious.” Cyril: “The horn signifieth power, when it is spoken of God the Father exhibiting to us God the Son, Luke 2:69, ‘He hath raised up a horn of salvation for us,’ and again, Psa 111:9, ‘His horn shall be exalted in honor.’ For all things which were marvelously done were glorious. The only-begotten One then came in our form, and, in regard to the flesh and the manhood, enduring the appearance of our weakness, but, as God, invisible in might and easily subduing whom He willed.”
And what has been the weapon of His warfare, whereby He has subdued the might of Satan and the hearts of people, but “the horns” of His cross, whereto His sacred hands were once fastened by the sharp nails, where was the “hiding of His Power,” when His almightiness lay hid in His passion Isa 53:3, and He was Psa 22:6 “a worm and no man; a reproach of men and the despised of the people?” Now it is the scepter laid upon His shoulder Isa 9:6, the ensign and trophy of His rule, the rod of His strength Psa 110:2, terrible to devils, salvation to mankind. In it lay His might, although concealed, as He said, “The words, horns are in His hands, show the insignia of His kingdom, by which horns, pushing and thrusting the invisible and opposing powers, He drove them away.” Eusebius Dem. Evang. vi. 15. Add Cyprian Test. ad Quirin. ii. 21. p. 57. Oxford Translation: “The horns in His hands, what are they but the trophy of the cross?”
Augustine, de Civ. Dei xviii. 32), “I, if I be lifted up from the earth, will draw all men unto Me” Joh 12:32. His Might was lodged there, although hidden. It was “the hiding-place of His power.” The cross was, 1Co 1:23-24, “to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ crucified was the Power of God and the Wisdom of God.” Through the Cross was, Mat 28:18, “all power given to Him both in Heaven and earth.” Dan 7:14 : “there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him.” From Him shall go forth all power in earth; by His hands shall be given the vacant thrones in Heaven, as He says in Rev 3:21, “To him that overcometh will I grant to sit with Me in My Throne, even as I also overcame and am set down with My Father in His Throne.” There too was the hiding of His Power, in that there, in His Cross, is our shelter , and in His pierced Side our hiding place, where we may take refuge from Satan and our sins; for therein is power.
Consider Joh 10:28, “Neither shall any pluck them out of My Hand.” Light and darkness always meet in God. His inapproachable light is darkness to eyes which would gaze on it. Psa 104:2, “he covereth Himself with Light as with a garmemt.” His light is the very veil which hideth Him. His Light is darkness to those who pry into Him and His Nature; His darkness is light to those who by faith behold Him. He “emptied Himself” Phi 2:8 and hid Himself; He hid the power of His Godhead in the weakness of the Manhood, and so, 2Co 4:6, “He who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the Face of Jesus Christ.” Jerome: “In the Cross was for a while His might hidden, when He said to His Father, Mat 26:38-39, ‘My soul is exceeding sorrowful even unto death, and, Father, if it be possible, let this cup pass from Me,’ and on the Cross itself, Luk 23:13, ‘Father, into Thy Hands I commend My Spirit. ‘“
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv4–6Horns, &c. That is, strength and power, which by…
Horns, &c. That is, strength and power, which by a Hebrew phrase are called horns: or beams of light, which come forth from his hands: or it may allude to the cross, in the horns of which the hands of Christ were fastened, where his strength was hidden, by which he overcame the world, and drove out death and the devil. (Challoner) --- Horns may also designate the nails, the prints of which remained in our Saviour’s hands after his glorious resurrection. (Haydock) --- God appeared hurling his thunderbolts (ver. 11., and Psalm xvii. 16.; Calmet) with a fiery law in his right hand, all shining with glory, Exodus xix. 18., and xxxiv. 29., and Deuteronomy v. 22. (Haydock) --- Sinai seemed to be all on fire. Nothing can resist lightning. (Calmet). --- Fulmine terres. (Virgil, Æneid i.) --- Hid, Septuagint, "and he has placed the strong love of his power," (Haydock) Jesus Christ, who has given his life for us. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv4–6as the light--namely, of the sun (Job 37:21; Pro…
as the light--namely, of the sun (Job 37:21; Pro 4:18).
horns--the emblem of power wielded by "His hand" [LUDOVICUS DE DIEU]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," Psa 22:1, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (Exo 34:29-30, Exo 34:35) [GROTIUS]. The rays are His lightnings (Psa 18:8), [MAURER].
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there--in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (Psa 104:2) [HENDERSON]. Or, on Mount Sinai [DRUSIUS]. (Compare Exo 24:17). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which CALVIN explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (Psa 31:20). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (Psa 18:11; compare Isa 45:15, Isa 45:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv4–64. his brightness was as the light] And there…
4. his brightness was as the light] And there is a brightness like the sun—Job_31:26; Pro_4:18. Attention is drawn away from the general splendour which overspread the heavens and filled the earth and concentrated upon the central point of the appearance, which was (appeared as) a brightness like the sun.
He had horns coming out of his hand] he hath rays (coming forth) at his side. The rays of the sun are compared to horns in the East; in Exo_34:29-30; Exo_34:35 the verb is used of the face of Moses which shot out rays. The rays are probably lightning flashes. The rendering at his side is more probable than the literal out of his hand. So probably Deu_33:2 at his right hand; the rubente dextera jaculatus is less likely in Hebrew. Of course “at his side” means at each side, cf. Psa_50:3.
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there was the hiding] there is the hiding-place of His power, i.e. omnipotence, or, the specially divine in the manifestation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv4–6(4) And his brightness was as the light. .…
(4) And his brightness was as the light. . . .—Better, And a brightness shall there be, like sunlight, and rays are at His side; and there [i.e., in this radiance] is the tabernacle of His power.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv4–6His brightness was as the light; brightness appeareth like…
His brightness was as the light; brightness appeareth like light, The sunlight is meant, as Job_31:26 Job_37:21; Isa_18:4. He had horns coming out of his hand; i.e. rays of light on either side. The comparison of the first rays of light to the horns of the gazelle, according to Keil, is common in Arabic poetry. (comp. Exo_34:29, Exo_34:30) In the original passage, Deu_33:2, we read, "At his right hand was a fiery Law unto them a reference to the two tables of stone, perhaps resplendent with light. The "hand" in our text is a general expression, and is not to be taken with any special reference to lightning launched by the hand (which is not a scriptural expression) nor to works effected by God"s agency, but simply as signifying that the light of his presence streamed forth from both sides, i.e. everywhere. There was the hiding of his power. There, in that ineffable light, was the hiding place of his majesty. He clothes himself with light as with a garment, (Psa_104:2) and the splendour is the mantle of that presence which eye of man cannot behold (Exo_24:17; 1Ti_6:16) Farrar quotes Psa_18:11, "He made darkness his secret place;" and Milton
Dark with excess of light his skirts appear.
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Septuagint, Eqeto ajgaphsin krataiaov aujtou, which rendering has arisen from taking the adverb sham as a verb (sam), and mistaking the meaning of the following word.
Ver. 4 (last clause)The Divine concealments.
"The hiding of his power.
I IN THE CONTEMPLATION OF THE NATURE AND OPERATIONS OF OUR GOD WE ARE MET BY THE DIVINE CONCEALMENTS. He is a God "that hideth himself"; (Isa_45:15) "He doeth great things past finding out," etc.; (Job_9:10) "He giveth noaccount of any of his matters"; (Job_33:13) "He maketh darkness his secret place"; (Psa_18:11) "How unsearchable," etc.! (Rom_11:33)
1. We realize this as we think of his Being and perfections. "Who by searching," etc.?. (Job_11:7) He is veiled to us by the very covering of his splendour. "Who coverest thyself," etc.. (Psa_104:2)
2. And we also realize this as we think of his working. Mystery meets us in every department of his operations. The scientist and the theologian alike become baffled in their researches, the former having to admit his partial failure as he strives to penetrate the mystery of the universe, and the latter being perplexed at the seeming inequality of God"s ways in the providential government of the world, and feeling himself enclosed as with a veil when he ventures to inquire into the high themes of revelation. "There is the hiding of his power." Notice
II CERTAIN COURSES ARE OPEN TO US IN VIEW OF THIS GREAT FACT.
1. There is that which is pursued by the sceptic. He reasons God cannot be known; therefore all thought on the part of man concerning him is needless and vain; all worship of him is folly; all structures reared by his servants to his honour mean waste; his very existence is but a possibility. Here we have the old atheism, banishing God from his universe; the old atheism, only arrayed in a newer and more subtle guise,
2. There is, however, "a more excellent way." Though our God is infinitelybeyond our poor stretch of thought, yet he may be known by us. Beyond the comprehension of human reason he is nevertheless present to faith, and deigns to reveal himself to the pure and loving heart. And we do well to remember this, and to repose the trust of our hearts in him, and then to set ourselves to inquire whether, after all, the partial obscurity of the Divine nature and operations may not be wisely and graciously as well as necessarily designed. And pursuing this course, such quieting thoughts as the following, bearing upon the Divine concealments, will be suggested to us.
(1) That our personal well being is advanced by this partial concealment which characterizes our God. It would not be well for us to have complete knowledge of him or his purposes and plans, since then there would be no room for the exercise of faith, patience, resignation; life would cease to be a time of discipline; and there would be no scope for trial and no stimulus to earnest and thoughtful inquiry.
(2) That these Divine Concealments, whilst they are for our good, also contribute to the advancement of the Divine glory. "It is the glory of God to conceal a thing". (Pro_25:2) It is in this way that he makes his power felt; that he indicates his superiority to man and his independence of. (Isa_40:13, Isa_40:14)
(3) That whilst much is thus concealed, everything essential to man"s salvation is clearly unfolded.
III GOD SOMETIMES CAUSES LIGHT TO FALL UPON HIS HIDDEN WAYS AND REVEALS HIMSELF AND HIS OPERATIONS MORE FULLY TO THE VIEW.
1. It has been so in reference to the sacred Scriptures. During the lapse ofages God gradually drew back the veil, revealing more of his will than had been unfolded before.
2. It has been so in the working out of the purpose of redeeming mercy. Inthe cross of Christ there was expressed the power as well as the wisdom of God; but there was the hiding of this Divine power. The spectators of the scene at Calvary saw only the weakness, and the cross was suggestive to them of shame and reproach and dishonour; but there was power there, although hidden, which soon began to be felt, one of the criminals crucified at the side of the Saviour being the first to experience it. The macerated body of the Redeemer was taken down from the cross, and laid in the sepulchre hewn out of the rock; and again there was the hiding of God"s power, and it seemed as though death had conquered; but with the dawn of the first day of the week this power became revealed the mighty Victor rose, despite seal and guard, the earnest and pledge of the ultimate resurrection of all his saints.
3. And it has been so in human experience. In the dark days of sorrowthere has been realized "the hiding of God"s power;" but there has followed the revelation of his loving purpose and the making clear to troubled hearts that in all "his banner over them was love." And this shall be made still more manifest hereafter, for the eternal day shall break, and the shadows flee away forever! S.D.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v4He had horns coming out of His hand.
Hab_3:4
He had horns coming out of His hand.
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The horn as a symbol
The use of the word horn as a metaphor to express strength and honour is of very ancient origin. It appears to have arisen from the expression in Exo_34:29, Moses face shone, or, literally, emitted rays, where the Hebrew word karan--from keren, a horn--means to shoot forth horns, hence applied to the horn-like rays of light. But it was frequently translated, as in the Latin Vulgate, put forth horns; and from this absurd translation arose the belief that Moses actually had horns, and, as we know, he is always so depicted in mediaeval paintings when bearing the tables of stone, and the grotesque error has been too often followed by modern artists. The horn was naturally a symbol of strength; for in its horns lay the strength of the aurocks or bison, long since extinct, erroneously translated unicorn in our version, and which was the strongest and mightiest land animal known to the Israelites. When represented as worn by Moses, horns became naturally an emblem also of honour, and thus of royal power and dignity. One of the daily prayers of the Jews at the present day is, Soon may the Branch, the Root of David, spring up, and His horn be excellent. This petition may have been in use before the time of Zacharias, and may have suggested this utterance. The metaphor was also used among others than the Jews. An Arabic expression speaks of the suns rays as the horns of a deer. The horn on either side of the head is employed on the coins of Alexander the Great, and of some of his successors, the Seleucid kings of Syria, as well as by the Ptolemies. From his well-known coins is doubtless derived the Arabic epithet of Alexander the Great, the two-horned king. In the prophetical books of the Old Testament, as well as in the Apocalpyse, the horn is frequently used as a metaphor for a king or kingdom, as in this song of Zacharias; for example, the two horns of Media and Persia, the horn of the king of Grecia, the ten horns or kingdoms, the horn that had eyes, and a mouth that spake great things. In former times, a single horn, generally of silver, fastened over the forehead, was not an uncommon Syrian decoration of great men; but the fashion now lingers only in the Lebanon, where on gala days the married women of rank wear a silver horn about a foot long, fixed upright on the head, over which is thrown the veil. I have only once seen the horn worn, though specimens have several times been offered to me for sale by the villagers. In the vision in Hab_3:4, He had horns coming out of His hand, the rendering should be, as in Exodus, rays of light, or lightnings, darted from His hand. (H. B. Tristram, D.D.)
And there was the hiding of His power.
Gods reserved power
The prayer with which this prophecy concludes is one of the most remarkable pieces of composition ever written with pen, whether inspired or uninspired. The imagery employed is an impassioned setting forth of Gods majesty and beneficence as He led His people through the wilderness. The prophet comforts himself in the assurance that the same Jehovah is the God of Israel still The chief interest of the text lies in its concluding words--the hiding of His power. The thought is, the Divine concealments which accompany all Divine revelations.
I. What do the words mean, as applied to the events he mainly has in mind? The imagery here may have been suggested by the pillar of cloud and flame which led the host. When Gods hand was stretched out to work some miracle of deliverance, to feed the famishing multitude, to make rivers for them in the desert, or to smite the foe that withstood them, a glory streamed from it wholly Divine. In the imagery of the prophet, these rays of glorious manifestation were as horns, so often, in the poetical and prophetical Scriptures, used as symbols of power and sovereignty, coming out of His hand. And yet, so far from all these great acts of God constituting a full display of Him as He is, in reality they were but as hidings of His power. If you study closely those manifestations of Gods goodness and power which were then and thus made, you will see that this was so. Look at them--
1. As His providences on behalf of His people. Behind the providences there was a grace--more mighty, more amazing than the providences: Incidents then which seemed to intend some present deliverance, or some national restitution merely, we find now to have meant far more. Of even the smitten rock we read, That Rock was Christ. Concerning the manna, we find Christ declaring, I am that Bread from heaven. And the innocent victim from the flock, brought for sacrifice, led one, in the power of inspiration, to point to Jesus and say, Behold, the Lamb of God!
II. This of which we speak cannot be a merely arbitrary thing in God. Something in His dispensations without an adequate Divine reason. It results partly from the fact that in all the Divine dealings with us, it is God dealing with man. It must be the Study of a whole eternity for man to find out God or God s doings unto perfection. He must be full of concealments. And this applies even to the most common events and exigencies. It is impossible that God should, at each stage in our onward course, make us understand all things as He understands them. God leads us blindfold. Gods concealments are not arbitrary; they are a necessity; and while they are so, they serve, in a most Divine way, the purposes of human instruction.
III. What is meant here by the hiding of Gods power is the key to much of the mystery of His dispensations, both in providence and in grace. It is easy to say that what we see is the result of the operation of instituted laws and conditions. But this cannot be an exhaustive theory of the universe and of mans relation to it. The difficulties of providence have their solution, if not in any of our expedients for accounting for events, still in what we know of Gods infinite power and resources. What a hiding of power it was which the world saw in Jesus;--a wonderful manifestation indeed, yet a far more wonderful concealing, with the great reality breaking through only as the fit occasion served. (J. A. Smith, D. D.)
The hiding of His power
They saw marvellous light, exceeding power and magnificence; but, after all, there was even then only a partial display. Omnipotence had not shown itself, more was concealed than was unfolded.
I. In the realm of nature there are hidings of Gods power. When the geologist, physiologist, chemist, have told us all they know, we find they have left wondrous secrets unrevealed. Concerning the world of creation there is more unknown than known. We have not exhausted, and surely we cannot exhaust the resources of God.
II. In the revelations of spiritual truth there are hidings of Gods power. The universe is a revelation. But by revelation we understand direct knowledge of the character and the will of God, His relation to His creatures, His purposes and work in them, and their future destiny. Revelation, like all other things, has been progressive. While much was given, much was withheld for the fulness of time. What an enor mous difference is perceptible between the knowledge of God which the earliest people possessed and that which shines full orbed m Jesus Christ! And is it not still true? Do we know all, though we know so much? Are there not fresh revelations to come, through the power of the promised Teacher of the Church in every age?
III. In his providences there is the hiding of His power. By Divine providence is meant the foresight and control which God exercises over national and individual life. He does not reveal all He has in store for us at any one moment. There are reserves, hidings of Divine help until want presses, then the help will come, and come in fullest measure. As individuals we do not know for what we are now being prepared. God is educating and disciplining us by various processes. What truths should we learn from this? Reverence; confidence; hope. (William Braden.)
Gods hidden power
Habakkuk seems to have been wonderfully impressed with a sense of Gods majesty and power. And well he might be. We are astonished at the exhibitions of His creative power. But there is an unseen power--an invisible and subtle agent in the Divine arm, and in the Divine government. The Almighty often works in disguise, in a way, at least, in which we do not at the time recognise His hand. He often throws a thick cloud around His plans, and a mask about His operations which even the eye of faith cannot penetrate. Behind a screen He devises His most stupendous purposes. Look at some manifestations of hidden power.
I. As natural and physical forces. Illustrations in nature. Acorn. Corn grains in mummy cases. Elements of gunpowder. Steam, or power concealed in water-drops. Electricity. Telephone.
II. As moral and spiritual forces. The latent power there is in the simple Gospel of Christ and its institutions. There is power sufficient in the Gospel to evoke a spirit of faith and Christian heroism that will lead a million martyrs to the stake. How small and feeble in the beginning was the Church! The little mustard seed was the fit emblem to represent it. Is not the thought of the concentration of Gods vast powers--His hidden resources, as they shall be developed and brought to bear upon the Church and the world in the next century, well-nigh overwhelming? When art, science, and philosophy shall walk hand in hand with religion, there will be such a revealment of power as snail astonish corn men and angels. (J. L. Harris.)
The hiding of Gods power
In this chapter we have Habakkuks earnest prayer for deliverance from the foes of his people. He describes Jehovahs revelation of Himself at Sinai and at Gibeon as ground for believing that He will again interpose in behalf of Israel.
I. In the works of creation Gods omnipotence is hidden. God never makes display; in all His works we have evidences of restrained power. In nature nothing is forced to its utmost tension. All the objects of creation around us show marks of deliberate wisdom and restrained strength. The fruits of the earth. The flowers of the garden, the seasons, etc. Through all nature we see horns coming out of His hand--rays from the central sun of His omnipotence. But with regard to omnipotence, in all its essential grandeur, there is the hiding of His power.
II. In Gods providential dealings with the race there is the hiding of His power. There are many wrongs on earth that need righting. All things in providence proceed according to an eternal plan. His worlds circulate, so do His providential dealings. Gods worlds circulate quietly and without clashing; so do His providences; issuing from the source of all harmony and light they are gradually evolving light out of darkness, harmony out of discord, life out of death, happiness out of grief.
III. In Christs redemptive work there was the hiding of His power. Through our Saviours life there was the hiding of His power. Two methods are used to impress people with the idea of power. The passive method. The stock in trade of some public speakers is the trick of appearing wise. The demonstrative method of manifesting power is more popular. But how remarkably free from all display was the life of Christ. The death of Christ brings out this idea very forcibly. Lessons--
1. The hollowness of mere religious display.
2. That God has no absolute need of mans help in forwarding the interests of His kingdom.
3. Our need to get into sympathy with God. (Alex. Macfarlane.)
The hiding of Divine power
It is the glory of God, says an inspired writer, to conceal a thing. He holdeth back the face of His throne, and spreadeth a cloud upon it. Up to a given point all is clearness, beyond that all is mystery. It is revelation so far, it is reservation onward. And this, not to keep our curiosity and sense of wonder on perpetual stretch of seeking to pry into the hidden, but out of pity to our feeble finite eyes, which would be blinded for ever were the infinite blaze to be outpoured upon us. Concealment is absolutely necessary: the holding back is a boon. Full unfoldment would be cruel on the Divine Side, and inevitable death on the human side. Mystery, however, is a comparative term: what is mystery to a child is plain to a man. What is mystery to a peasant is intelligible and simple to a philosopher. What is mystery to a philosopher is easy reading to the saint in glory. The finite will never outgrow mystery. The depths of infinity, whether of power, of wisdom, or of love, can never be sounded by any human plumb-line of thought. However vast and rich may be the revelations given, Deity ever must be hidden in the abstract and absolute sense. Seeing God in His works is not seeing Him in His essence; beholding Him in His Word is not beholding Him as He is; even gazing on Him as incarnated in His beloved and sinless Son is not to see Him in the unclouded majesty and mystery of His Being. As the sun conceals more power than it can ever display, so Jehovah hides more might in the abysses of His nature than He can ever show. Bright beamings He gives apportioned to our strength of vision, but beyond that there is gracious reservation, there is merciful hiding. Power! Habakkuk was awed and impressed by the horns and hidings of this glorious attribute. Once have I heard this, says the Psalmist, yea, twice have I heard it that power belongeth unto God. A God without power--power to will, to think, to act, to create, to conserve, to govern, to reward and punish--would be, could be no God at all. Almightiness is an essential of Godhood, Omnipotence as well as eternity must inhere as an attribute in a Being existing from necessity. Its evolutions are vast, varied, minute, and majestic. In type of careering worlds and wheeling systems Jehovah has written the language of His power on the glorious page of the heavens. And what voluminous emblems and evidences of mightiness we have in the world of mind, and what in the universe of truth! Next to God Himself, man wields a power almost omnipotent; and through him Jehovah is bringing to bear upon races, tribes, nationalities, soul-worlds, evolutions of His almightiness, which effect magnificent reforms in mind and morals, and lead them up to imperial heights of moral and immortal honour, holiness, and truth, or sink them by wilful obstinacy and rebellion to depths of ruin and woe. Are storms and earthquakes, and rolling seasons and fruitful showers, and quickening Sunshine the result of wilful rebellious forces of caprice, or rioting powers of accidentalism? Do they look like it? Is it in the nature of caprice to be so unerringly regular in its freaks and doings as the revolutions of the seasons? Could an unconscious energy--a blind force--which is only another name from the vocabulary of scepticism for Chance.--could it possibly be so transcendently wise in its exploits and infinitely clever in its achievements as the miracles and manifestations of the power to be witnessed on the theatre of our globe? A thousand times no! These are the workings of Omnipotence through the medium of the material by which humanity may learn and receive constant assurance that verily there is a God to whom power belongeth, and that despite the most astounding manifestations thereof there still is and ever will be what the prophet has declared, the hiding of His power. But, I am asked, does creation apart from revelation afford proof that this power, the effects of which we see, is centred in and exercised by a person? Decidedly so. I would ask, in reply, do the effects beheld show evidences of thought, intelligence, wisdom? Laws argue a lawgiver, and a lawgiver argues an intelligent, personal being. Therefore nature does afford presumptive evidence that power, the effects of which we see, has behind it personality--that it is wielded by an imperial will, governed by an all-wise mind, and obedient to an infinite spirit. To supplement nature, Jehovah has graciously given us revelation. Power uncentred in an intelligent Personality, supposing it were possible, would be lawless, reckless, ruinous! Power is centred in the Living God. And His presence and power in nature is the source of all force, energy, and law, and the necessary condition of any course of events. While omnipotence in Jehovah is one as an attribute, nevertheless it is varied in its exertions and manifestations according to the mediums through which it operates. Seen in creation over matter, it is physical; in prophecy over mind, it is intellectual; in providence over events and circumstances, it is sovereign and judicial; in religious influences on conscience, character, life, it is moral. The seat of power is the Will. According to the teaching of this sacred book, the infinitude of power has been hidden in Jesus Christ. God, so to speak, has compressed Himself into the limits of the human. Omnipotence, with every other attribute of Divinity, has been presented in mysterious condensation in the person of the Loges. Christ, says St. Paul, is the power of God and the wisdom of God (1Co_1:24). What demonstrations thereof He gave when tabernacling in human form. From His look and touch and word outbeamed the horns, while behind the veil of flesh were the hidings of Onmipotence. The Cross is the centralisation of the highest power--the concentrated power of love! Christianity is moral plenipotence. The Gospel is the power of God. It creates not new worlds, but clean hearts. It subdues not earthly kingdoms, but rebel wills. Yes; the world is what it is to-day through the living revolutionising power of Christianity. Without Jesus Christ, says Pascal, the world would not even exist; for either it would have been already destroyed, or it would have become like a hell. Remember, it is not the human, but the Divine through the human, which has produced such effects. It is not the instrumentality, but the God-power through which it has wrought such supernatural changes in all lands where it has had full and unfettered sway. The age of physical miracles may be among the vestige of the past, but moral miracles, perhaps, were never so plentiful and constant as to-day. This, indeed, is the mighty power of God. The power of truth over mind, light over darkness, love over hate, divinity over human sin, sorrow, woe. Nothing can withstand it. What? I am not quite so sure of that. Moral power with Jehovah is powerless to effect a moral change in man if there be no concurrence of will. Physical might with Him is illimitable, nothing can withstand it; but moral might can only successfully work when and where there is voluntary acquiescence on the creature-side in the Divine will. Hence the slowness of Gospel progress of which our sceptical enemies accuse us, far from being evidence of failure, is a glaring and terrible illustration of mans deep-seated depravity and stubborn unwillingness to accept salvation. Did He proceed on the principle of coercion in the realm of truth, human hearts and wills would bend in subjection before Him as golden grain before the breeze; but it would be the subjection of trembling slaves, and not the loyal, loving homage of sons. Compulsion makes serfs, but not saints. From the hiding of His power--His grand reserve of forces--at His bidding, shall yet sally forth battalions of might to accomplish His purposes and promises of love, or execute His threatenings of wrath; for the kingdoms of this world are to become the kingdoms of our Lord and of His Christ. (J. O. Keen, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v6Hab_3:7.] Neighbouring nations tremble at his judgments. Saw] in…
CRITICAL NOTES.]
Hab_3:7.] Neighbouring nations tremble at his judgments. Saw] in vision.
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HOMILETICS
THE MEASURED INHERITANCE.—Hab_3:6-7
These words describe the effects of God’s approach. He stood like a mighty warrior in his conquering career. The earth trembled, and primeval mountains dissolved into dust. We take it in reference to Canaan. As Joshua conquered and divided the land, so God measured and portioned it out to his people.
I. The inheritance measured. He “measured the earth.” He measured the whole, and the portion for each tribe. It was no scramble, but appointment by lot and rule. He “divided them an inheritance by line” (Psa_78:55). God measures the earth by bounds and borders to the various nations that dwell upon it. “Thou hast set all the borders of the earth” (Psa_74:17). Lands and seas, continents and islands, are mapped out by him. He defined the shape and weighed the elements of the world. In righteous judgment he observes the ways, and fixes the bounds of man’s habitations (Act_17:26). He ordains our present lot, and will fix our final destiny.
II. The inheritance gained. “He beheld, and drove asunder the nations.” Notice—
1. The ease by which it was gained. He stood in the midst of his glory, without going forth, and simply looked. What was the consequence?
(1) All nations were scattered. Though strong and numerous, and their possession ancient and stable as the everlasting hills.
(2) All opposition was subdued. At his presence, kings and princes, firm and immovable on their thrones, were overcome. The mountains were thrashed, and the hills made small before him (Isa_41:15).
(3) All enemies were terrified. “I saw the tents of Cushan in affliction.” The tidings of his wondrous acts threw neighbouring nations into despair (Exo_15:14-16). So now at the approach of God the sinner trembles in fear. Before his rebuke nations wither away. No shelters, no tents nor curtains can hide from him. “The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.”
2. The deliberation by which it was gained. “His ways are everlasting.” This was no sudden, precipitate work. It was by the eternal purpose and strict Justice of God. The works and ways of God are coherent, unchangeable, and true. They have steps and progress, but no change. His creative and providential acts are the same in all ages. “If God could change his purpose,” says Charnock, “he would change his nature.” “Known unto God are all his works from the beginning of the world.”
ILLUSTRATIONS TO CHAPTER 3
Hab_3:4-7. Hiding. Man’s knowledge is confined to parts only of God’s ways. The extremities or forthgoings of his administration are visible on earth only. The springs, principles, and anterior steps are above and out of man’s sight [Dr. Chalmers].
Hab_3:6. Measured the earth.
“Then stay’d the fervid wheels, and in his hand
He took the golden compasses, prepared
In God’s eternal store, to circumscribe
This universe, and all created things.
One foot he centred, and the other turn’d
Round through the vast profundity obscure;
And said, Thus far extend, thus far thy bounds,
This be thy just circumference, O world!” [Milton].
Hab_3:9. Bow naked. The drawing of the bow was a mark of great skill and slaughter.
“So the great master drew the mighty bow,
And drew with ease. One hand aloft display’d
The bending horns, and one the string essay’d.” [Pope’s Homer.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv4, 6General Information:
General Information:
Habakkuk continues to describe his vision of Yahweh.
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With brightness like the light
Here the word "brightness" likely refers to the brightness that is often associated with Yahweh's glory. Possible meanings are 1) the brightness of Yahweh's glory was like flashes of lightning or 2) the brightness of Yahweh's glory was like the rising of the sun.
two-pronged rays flash from his hand
Habakkuk speaks of flashes of lightning as if they were two-pronged weapons that Yahweh holds in his hand. (See: Metaphor)
there he hid his power
The word "there" refers to Yahweh's hand. Possible meanings are 1) the lightning bolts that Habakkuk can see are only a small representation of the full power that he cannot see hidden in Yahweh's hand or 2) Yahweh hides his power in his hand until he is ready to use it.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv4–53:4 brilliant as the sunrise: The Lord, who once…
3:4 brilliant as the sunrise: The Lord, who once appeared on Mount Sinai and filled the southern land with his glory, fills the heavens with his splendor.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv4–6 He confirms the declaration which I have explained that…
He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word אור, aur, is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand. Some render it, splendor; but קרן, coren, properly means a horn, and קרנים, corenium, is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that “there was the hiding of his strength,” or that “there was his power hidden.” They who render the word, splendours, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid.
As to the word hiding, some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God’s glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psalm 31:20, that
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“the greatness of his goodness is laid up for the faithful alone, who fear and reverence him.”
As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4, 6 Whereby is meant a power that was joined with…
Whereby is meant a power that was joined with his brightness, which was hid to the rest of the world, but was revealed in mount Sinai to his people, Ps. 31:16.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–6 Hab 3:4 And [his] brightness was as the light;…
Hab 3:4 And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
Ver. 4. And his brightness was as the light] The glory of the Lord was as a devouring fire on the top of the mountain, Exo 24:17; the noonday light, the sun in his strength was nothing to this incomparable brightness, which was as the light, or as the sun, see Job 31:26; Job 37:20. Hence the heathens called Apollo or the sun Orus (which is the word here used), hence also the Greek οραω, to see ( אור).
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He had horns coming out of his hand] Or, bright beams out of his side, as the sun hath: "The eyes of the Lord are in every place," Pro 16:3, and every man before him is all window, Job 34:22; the whole world is to him as a sea of glass, Rev 4:6, a clear transparent body, he shines and sees through it. God’s hand or side is said to be horned in the sense that Moses’s face was, Exo 34:30.
And there was the hiding of his power] Not the revealing of it, but velamen, symbolum, integumentum, the veil, the cover, such as God put over him when he showed Moses his glory. He could see but his back parts, and live; we need see no more that we may live. God is invisible, incomprehensible, and dwelleth in light unapproachable. How little a thing doth man here understand of God, Job 26:14; the greatest part of that which he knoweth is but the least part of that which he knoweth not. Surely as a weak eye is not able to behold the sun, no, nor the strongest eye without being dazzled; we cannot look upon it in rota, in the globe but only in radiis, into the rays; so here we cannot see God in his essence, but only in his effects, in his works, and in his Word, where also we have but a show, but a shadow of him, we see but his train in the temple, as Isaiah; the holy angels cover their faces with their wings as with a double scarf before God’s brightness, which would put out their eyes else, Isa 6:2; see Psa 104:2 1Ti 6:16.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–6 His brightness, that lustre in which God appeared, that…
His brightness, that lustre in which God appeared, that unparalleled splendour which shined from him, was as the light; pure, clear as the sun, but much more dazzling and overcoming.
Horns: some read it beams or rays of light, and so the Hebrew will bear, and thus it is plain.
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Out of his hand: our God is all glory and light; Moses’s face shined; the face, yea hands, of our God shine with glorious light; he dwelleth in light.
There; either in that place where he thus appeared, or in that light wherewith he appeared·
Was the hiding of his power: one would think his brightness should have discovered, not hid his power; it did both, it discovered much of it, but hid much more; it was light inaccessible, and therefore a hiding light.
Power; strength or might: by what was there done it did evidently appear, God, who was there, could do much more, but it could not appear how much he could do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–6 And his brightness was as the light,.... Of fire,…
And his brightness was as the light,.... Of fire, of devouring fire on the top of the mount, to which the sight of his glory was like, Exo 24:16 to which Kimchi refers it. Aben Ezra thinks the pillar of fire is intended, in which the Lord went before his people in the wilderness, Exo 13:21 or as the light and splendour of Bereshith, as the Targum, of that primogenital light which was produced on the first day of the creation; or as the light of the seven days of the creation, as Jarchi; see Isa 30:26 or rather as the light of the sun shining in its full strength, Christ being the light of the world, and the sun of righteousness; and so may describe him as the brightness of his Father's glory; or his glory, as the only begotten of the Father, seen by his own disciples in the days of his flesh, shining through his works and miracles; or as exhibited in the light of his glorious Gospel, which is the great light that shined on men; and in and by which they that sat in darkness saw light, and who were darkness itself were made light in the Lord: what a glory, lustre, brightness, and light, did the Gospel spread in the world at the first publication of it!
he had horns coming out of his hand; which the Jewish interpreters understand of Moses having horns or beams of light and glory from the hand and power of God, when he conversed with him on the mount, and the skin of his face shone, where the same word is used as here, Exo 34:29 though some of them interpret it of the two tables of the law, which came from the hand of the Lord, edged with glory and brightness, and looked like fire; hence called a "fiery law", Deu 33:2. The words may be rendered, as in the margin, "he had beams" coming "out of his side" (g); and be understood of Christ, who has beams and rays of glory on all sides of him, all around him; he is all glory (h); he is crowned with glory and honour, and highly exalted at his Father's right hand, above all principalities and powers: and "horns" being an emblem of power and might, authority and dominion, the phrase may denote that power and authority in heaven and in earth are given to him as Mediator, and exercised by him. Van Till observes, that the word "horn" is a military term, and is used for the wings of armies, the right and left; and as Christ is here described as a General of an army, marching forth in a warlike manner; these may denote the armies or companies under him, at his hand, and under his command, accoutred, and ready to obey his orders; and particularly may have respect to the division made among the apostles, whom he sent forth to subdue men to him; committing the Gospel of the circumcision to Peter, and of the uncircumcision to Paul, Gal 2:7 whose ministrations were made successful to the pulling down of the strong holds of sin and Satan, and reducing many to the obedience of Christ:
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and there was the hiding of his power; that is, in his hand; there his power, which before was hidden, was made manifest; and yet so little displayed, in comparison of what it is in itself, that it may be rather said to be hid than revealed; or there, in his hand, lies his power, with which he hides and covers his people in the day of battle; especially his ministering servants, whom he holds in his right hand, and preserves them amidst a thousand dangers and difficulties, and keeps them for further usefulness; see Act 18:10. The Targum is,
"sparks went out from the chariot of his glory; there he revealed his majesty, which was hid from the children of men, with sublime power.''
Aben Ezra thinks the ark is meant by "the hiding of his power", called "the ark of his strength", Psa 132:8.
(g) "e lateribus utrinque emicabant cornua", i. e. "radii", Drusius. (h) So R. Joseph Albo interprets them of sparks of spiritual light, which come from God himself, and not another. Vid. Sepher Ikkarim, l. 2. c. 29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–6 As the light - Pure, clear as the sun,…
As the light - Pure, clear as the sun, but much more dazzling. His hand - The face of Moses shined; the face, yea, hands of our God, shine with glorious light. There - In that light wherewith he appeared. The hiding - Which discovered much of it, but hid much more; it was light inaccessible.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–6 Verse 4. He had horns coming out of his…
Verse 4. He had horns coming out of his hand] קרנים karnayim, rays. His hand - his power - was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet "there was the hiding of his power." His Majesty could not be seen, nor any kind of image, because of the insufferable splendour. This may either refer to the lightnings on Mount Sinai; or to the brightness which occasionally proceeded from the shechinah or glory of God between the cherubim, over the mercy-seat. See Capellus and Newcome. If lightnings are intended, the dense cloud from which they proceeded may be meant by the "hiding of his power;" for when the lightnings burst forth, his power and energy became manifest.
Probably from this the Jupiter Keraunos or Jupiter Brontes of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 6 Hab 3:4-5. And his brightness was as the light…
Hab 3:4-5. And his brightness was as the light — Green renders this verse thus: His brightness was as the brightness of the sun; he had rays of light beaming from his hand; and there was the hiding-place of his power. The Hebrew word אור, here rendered light, is translated the sun, Job 31:26; and that rendering seems to improve the sense here. The word קרנים, rendered horns, being derived from קרן, to shine, or emit rays of light, is much better rendered rays, or splendours, here, than horns: see Parkhurst on the word. In this illustrious passage, then, we see the brightness, or splendour, poetically represented as streaming from the hand of God, that awful hand which is mighty in operation, and which has so often manifested the divine power to a wondering world. Or, as others explain it, The Shechinah, or symbol of the divine presence, had rays of light issuing out on every side, and yet that was but a hiding, or veil, to the Divine Majesty, who covereth himself with light as with a garment, (Psa 104:2,) and who dwelleth in light inaccessible, or of too resplendent brightness to be approached, or gazed at, by mortals. Before him went the pestilence — Occasionally inflicted on the Israelites for their guilt: see Num 11:33; Num 14:37; Num 16:46. And burning coals — Or rather, as the expression would be better translated, devouring fire, or lightning, went forth at his feet — See Lev 10:2; Num 11:1; Num 16:35, in which passages we read of the Israelites being consumed by a fire which went out from Jehovah. And (Lev 9:24) we learn, that the burnt-offering was consumed by a fire which came out from before him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–6 and His brightness - that wherein God dwelleth Eze…
and His brightness - that wherein God dwelleth Eze 10:4, “the brightness of the Lord’s glory,” before which darkness fleeth Psa 18:12, “was as the light,” or as the sun. Out of the midst of the darkness, wherewith God, as it were Exo 19:9, Exo 19:16; Exo 20:21, hid Himself, the brightness of the “inapproachable Light” wherein “He dwelleth,” gleams forth Exo 24:10, bright as the brightest “light” gathered into one, which man knows of and whereon he cannot gaze. So amid the darkness of the humiliation of His presence in the flesh, Joh 1:14 : “We beheld His glory, the glory as of the only-begotten of the Father;” and, Isa 9:2, “the people that walked in darkness see a great light,” not dim. Theoph.: “nor weak, nor shadowed, like that of Moses, but pure unimaginable light of the knowledge of God.” The brightness too of His flesh was like the light of the Godhead on Mount Tabor; for the Godhead flashed through. Rup.: “As often as He did His marvelous works, He put forth His “brightness” (tempered for His creatures, since they could not approach the depth of His light, yet) as “light” to enlighten people to know Him. Yet the brightness issues from the Light, co-existing with it, and in it, while issuing from it. And so the words aptly express, how He who is the, Heb 1:3, “brightness of the Father’s Glory and the express Image of His Person.” Wisdom Heb 7:25, “brightness of the eternal light, the unspotted mirror of the power of God, and the image of His goodness,” is as the Light from whom He is. Nicene Creed: “Light of Light,” Equal to the Father by whom He was begotten. As John says in Joh 1:9 : “That was the true Light, which lighteneth every man that cometh into the world.” As He prayeth in Joh 17:5, “Glorify thou me with thine own self with the glory which I had with Thee before the world was.”
He had horns coming out of His Hand - Jerome Dion: “Horns are everywhere in Holy Scripture the emblem of strength.” It may be, that here “rays” are likened to horns, as the face of Moses is said, with the same image, to have “sent forth rays” after he had long been in the presence of God. So it may be a mingled image of the Glory and might; Light, which was also might. But “horns,” though they may be a symbol of “light,” are not of “lightning;” and the Hand of God is used as an emblem of His power, His protection, His bounty, His constraining force on His prophets. It is nowhere used of the side or sides. We have two images combined here; “horns” which in every other place in which they are used as a metaphor, is an emblem of power; and “from the hand of” which, wherever it is used of a person, means that the thing spoken of had been in his hand or power really or virtually. Both then combine in the meaning that the might came forth from the directing agency of God who wielded it.
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When then did light or might, which lay, as it were, before in the hand of God, go forth from it? For “the hand of God” is always symbolic of His might, whether put forth, or for the time laid up in it. The form of the words remarkably corresponds to those of Moses, in the preface to the blessing on the tribes, which Habakkuk had in mind Deu 33:2, “From His right hand was a fiery law for them,” and Paul says that the glory of Moses’ face which he received from the Presence of God, was a symbol of the glory of the law. 2Co 3:7 says, “The ministration of death written and engraven on stone was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance.” The law, being given by God, had a majesty of its own. The Psalms bear witness to its power in converting, enwisening, rejoicing, enlightening the soul Psa 19:8. They in whose heart it was, none of their steps slipped Psa 37:31. The whole 119th Psalm is one varied testimony of its greatness and its power. It was a guide on the way; it was a schoolmaster unto Christ Gal 3:24, by whom it was fulfilled. But itself bare witness of the greater glory which should come forth from the Hand of God. 2Co 3:11 states, “If that which is done away were glorious, much more that which remaineth is glorious.” Cyril: “The horn signifieth power, when it is spoken of God the Father exhibiting to us God the Son, Luke 2:69, ‘He hath raised up a horn of salvation for us,’ and again, Psa 111:9, ‘His horn shall be exalted in honor.’ For all things which were marvelously done were glorious. The only-begotten One then came in our form, and, in regard to the flesh and the manhood, enduring the appearance of our weakness, but, as God, invisible in might and easily subduing whom He willed.”
And what has been the weapon of His warfare, whereby He has subdued the might of Satan and the hearts of people, but “the horns” of His cross, whereto His sacred hands were once fastened by the sharp nails, where was the “hiding of His Power,” when His almightiness lay hid in His passion Isa 53:3, and He was Psa 22:6 “a worm and no man; a reproach of men and the despised of the people?” Now it is the scepter laid upon His shoulder Isa 9:6, the ensign and trophy of His rule, the rod of His strength Psa 110:2, terrible to devils, salvation to mankind. In it lay His might, although concealed, as He said, “The words, horns are in His hands, show the insignia of His kingdom, by which horns, pushing and thrusting the invisible and opposing powers, He drove them away.” Eusebius Dem. Evang. vi. 15. Add Cyprian Test. ad Quirin. ii. 21. p. 57. Oxford Translation: “The horns in His hands, what are they but the trophy of the cross?”
Augustine, de Civ. Dei xviii. 32), “I, if I be lifted up from the earth, will draw all men unto Me” Joh 12:32. His Might was lodged there, although hidden. It was “the hiding-place of His power.” The cross was, 1Co 1:23-24, “to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ crucified was the Power of God and the Wisdom of God.” Through the Cross was, Mat 28:18, “all power given to Him both in Heaven and earth.” Dan 7:14 : “there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him.” From Him shall go forth all power in earth; by His hands shall be given the vacant thrones in Heaven, as He says in Rev 3:21, “To him that overcometh will I grant to sit with Me in My Throne, even as I also overcame and am set down with My Father in His Throne.” There too was the hiding of His Power, in that there, in His Cross, is our shelter , and in His pierced Side our hiding place, where we may take refuge from Satan and our sins; for therein is power.
Consider Joh 10:28, “Neither shall any pluck them out of My Hand.” Light and darkness always meet in God. His inapproachable light is darkness to eyes which would gaze on it. Psa 104:2, “he covereth Himself with Light as with a garmemt.” His light is the very veil which hideth Him. His Light is darkness to those who pry into Him and His Nature; His darkness is light to those who by faith behold Him. He “emptied Himself” Phi 2:8 and hid Himself; He hid the power of His Godhead in the weakness of the Manhood, and so, 2Co 4:6, “He who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the Face of Jesus Christ.” Jerome: “In the Cross was for a while His might hidden, when He said to His Father, Mat 26:38-39, ‘My soul is exceeding sorrowful even unto death, and, Father, if it be possible, let this cup pass from Me,’ and on the Cross itself, Luk 23:13, ‘Father, into Thy Hands I commend My Spirit. ‘“
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–6 Horns, &c. That is, strength and power, which by…
Horns, &c. That is, strength and power, which by a Hebrew phrase are called horns: or beams of light, which come forth from his hands: or it may allude to the cross, in the horns of which the hands of Christ were fastened, where his strength was hidden, by which he overcame the world, and drove out death and the devil. (Challoner) --- Horns may also designate the nails, the prints of which remained in our Saviour’s hands after his glorious resurrection. (Haydock) --- God appeared hurling his thunderbolts (ver. 11., and Psalm xvii. 16.; Calmet) with a fiery law in his right hand, all shining with glory, Exodus xix. 18., and xxxiv. 29., and Deuteronomy v. 22. (Haydock) --- Sinai seemed to be all on fire. Nothing can resist lightning. (Calmet). --- Fulmine terres. (Virgil, Æneid i.) --- Hid, Septuagint, "and he has placed the strong love of his power," (Haydock) Jesus Christ, who has given his life for us. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–6 as the light--namely, of the sun (Job 37:21; Pro…
as the light--namely, of the sun (Job 37:21; Pro 4:18).
horns--the emblem of power wielded by "His hand" [LUDOVICUS DE DIEU]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," Psa 22:1, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (Exo 34:29-30, Exo 34:35) [GROTIUS]. The rays are His lightnings (Psa 18:8), [MAURER].
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there--in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (Psa 104:2) [HENDERSON]. Or, on Mount Sinai [DRUSIUS]. (Compare Exo 24:17). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which CALVIN explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (Psa 31:20). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (Psa 18:11; compare Isa 45:15, Isa 45:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–6 4. his brightness was as the light] And there…
4. his brightness was as the light] And there is a brightness like the sun—Job_31:26; Pro_4:18. Attention is drawn away from the general splendour which overspread the heavens and filled the earth and concentrated upon the central point of the appearance, which was (appeared as) a brightness like the sun.
He had horns coming out of his hand] he hath rays (coming forth) at his side. The rays of the sun are compared to horns in the East; in Exo_34:29-30; Exo_34:35 the verb is used of the face of Moses which shot out rays. The rays are probably lightning flashes. The rendering at his side is more probable than the literal out of his hand. So probably Deu_33:2 at his right hand; the rubente dextera jaculatus is less likely in Hebrew. Of course “at his side” means at each side, cf. Psa_50:3.
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there was the hiding] there is the hiding-place of His power, i.e. omnipotence, or, the specially divine in the manifestation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–6 (4) And his brightness was as the light. .…
(4) And his brightness was as the light. . . .—Better, And a brightness shall there be, like sunlight, and rays are at His side; and there [i.e., in this radiance] is the tabernacle of His power.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–6 His brightness was as the light; brightness appeareth like…
His brightness was as the light; brightness appeareth like light, The sunlight is meant, as Job_31:26 Job_37:21; Isa_18:4. He had horns coming out of his hand; i.e. rays of light on either side. The comparison of the first rays of light to the horns of the gazelle, according to Keil, is common in Arabic poetry. (comp. Exo_34:29, Exo_34:30) In the original passage, Deu_33:2, we read, "At his right hand was a fiery Law unto them a reference to the two tables of stone, perhaps resplendent with light. The "hand" in our text is a general expression, and is not to be taken with any special reference to lightning launched by the hand (which is not a scriptural expression) nor to works effected by God"s agency, but simply as signifying that the light of his presence streamed forth from both sides, i.e. everywhere. There was the hiding of his power. There, in that ineffable light, was the hiding place of his majesty. He clothes himself with light as with a garment, (Psa_104:2) and the splendour is the mantle of that presence which eye of man cannot behold (Exo_24:17; 1Ti_6:16) Farrar quotes Psa_18:11, "He made darkness his secret place;" and Milton
Dark with excess of light his skirts appear.
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Septuagint, Eqeto ajgaphsin krataiaov aujtou, which rendering has arisen from taking the adverb sham as a verb (sam), and mistaking the meaning of the following word.
Ver. 4 (last clause)The Divine concealments.
"The hiding of his power.
I IN THE CONTEMPLATION OF THE NATURE AND OPERATIONS OF OUR GOD WE ARE MET BY THE DIVINE CONCEALMENTS. He is a God "that hideth himself"; (Isa_45:15) "He doeth great things past finding out," etc.; (Job_9:10) "He giveth noaccount of any of his matters"; (Job_33:13) "He maketh darkness his secret place"; (Psa_18:11) "How unsearchable," etc.! (Rom_11:33)
1. We realize this as we think of his Being and perfections. "Who by searching," etc.?. (Job_11:7) He is veiled to us by the very covering of his splendour. "Who coverest thyself," etc.. (Psa_104:2)
2. And we also realize this as we think of his working. Mystery meets us in every department of his operations. The scientist and the theologian alike become baffled in their researches, the former having to admit his partial failure as he strives to penetrate the mystery of the universe, and the latter being perplexed at the seeming inequality of God"s ways in the providential government of the world, and feeling himself enclosed as with a veil when he ventures to inquire into the high themes of revelation. "There is the hiding of his power." Notice
II CERTAIN COURSES ARE OPEN TO US IN VIEW OF THIS GREAT FACT.
1. There is that which is pursued by the sceptic. He reasons God cannot be known; therefore all thought on the part of man concerning him is needless and vain; all worship of him is folly; all structures reared by his servants to his honour mean waste; his very existence is but a possibility. Here we have the old atheism, banishing God from his universe; the old atheism, only arrayed in a newer and more subtle guise,
2. There is, however, "a more excellent way." Though our God is infinitelybeyond our poor stretch of thought, yet he may be known by us. Beyond the comprehension of human reason he is nevertheless present to faith, and deigns to reveal himself to the pure and loving heart. And we do well to remember this, and to repose the trust of our hearts in him, and then to set ourselves to inquire whether, after all, the partial obscurity of the Divine nature and operations may not be wisely and graciously as well as necessarily designed. And pursuing this course, such quieting thoughts as the following, bearing upon the Divine concealments, will be suggested to us.
(1) That our personal well being is advanced by this partial concealment which characterizes our God. It would not be well for us to have complete knowledge of him or his purposes and plans, since then there would be no room for the exercise of faith, patience, resignation; life would cease to be a time of discipline; and there would be no scope for trial and no stimulus to earnest and thoughtful inquiry.
(2) That these Divine Concealments, whilst they are for our good, also contribute to the advancement of the Divine glory. "It is the glory of God to conceal a thing". (Pro_25:2) It is in this way that he makes his power felt; that he indicates his superiority to man and his independence of. (Isa_40:13, Isa_40:14)
(3) That whilst much is thus concealed, everything essential to man"s salvation is clearly unfolded.
III GOD SOMETIMES CAUSES LIGHT TO FALL UPON HIS HIDDEN WAYS AND REVEALS HIMSELF AND HIS OPERATIONS MORE FULLY TO THE VIEW.
1. It has been so in reference to the sacred Scriptures. During the lapse ofages God gradually drew back the veil, revealing more of his will than had been unfolded before.
2. It has been so in the working out of the purpose of redeeming mercy. Inthe cross of Christ there was expressed the power as well as the wisdom of God; but there was the hiding of this Divine power. The spectators of the scene at Calvary saw only the weakness, and the cross was suggestive to them of shame and reproach and dishonour; but there was power there, although hidden, which soon began to be felt, one of the criminals crucified at the side of the Saviour being the first to experience it. The macerated body of the Redeemer was taken down from the cross, and laid in the sepulchre hewn out of the rock; and again there was the hiding of God"s power, and it seemed as though death had conquered; but with the dawn of the first day of the week this power became revealed the mighty Victor rose, despite seal and guard, the earnest and pledge of the ultimate resurrection of all his saints.
3. And it has been so in human experience. In the dark days of sorrowthere has been realized "the hiding of God"s power;" but there has followed the revelation of his loving purpose and the making clear to troubled hearts that in all "his banner over them was love." And this shall be made still more manifest hereafter, for the eternal day shall break, and the shadows flee away forever! S.D.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 He had horns coming out of His hand.
Hab_3:4
He had horns coming out of His hand.
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The horn as a symbol
The use of the word horn as a metaphor to express strength and honour is of very ancient origin. It appears to have arisen from the expression in Exo_34:29, Moses face shone, or, literally, emitted rays, where the Hebrew word karan--from keren, a horn--means to shoot forth horns, hence applied to the horn-like rays of light. But it was frequently translated, as in the Latin Vulgate, put forth horns; and from this absurd translation arose the belief that Moses actually had horns, and, as we know, he is always so depicted in mediaeval paintings when bearing the tables of stone, and the grotesque error has been too often followed by modern artists. The horn was naturally a symbol of strength; for in its horns lay the strength of the aurocks or bison, long since extinct, erroneously translated unicorn in our version, and which was the strongest and mightiest land animal known to the Israelites. When represented as worn by Moses, horns became naturally an emblem also of honour, and thus of royal power and dignity. One of the daily prayers of the Jews at the present day is, Soon may the Branch, the Root of David, spring up, and His horn be excellent. This petition may have been in use before the time of Zacharias, and may have suggested this utterance. The metaphor was also used among others than the Jews. An Arabic expression speaks of the suns rays as the horns of a deer. The horn on either side of the head is employed on the coins of Alexander the Great, and of some of his successors, the Seleucid kings of Syria, as well as by the Ptolemies. From his well-known coins is doubtless derived the Arabic epithet of Alexander the Great, the two-horned king. In the prophetical books of the Old Testament, as well as in the Apocalpyse, the horn is frequently used as a metaphor for a king or kingdom, as in this song of Zacharias; for example, the two horns of Media and Persia, the horn of the king of Grecia, the ten horns or kingdoms, the horn that had eyes, and a mouth that spake great things. In former times, a single horn, generally of silver, fastened over the forehead, was not an uncommon Syrian decoration of great men; but the fashion now lingers only in the Lebanon, where on gala days the married women of rank wear a silver horn about a foot long, fixed upright on the head, over which is thrown the veil. I have only once seen the horn worn, though specimens have several times been offered to me for sale by the villagers. In the vision in Hab_3:4, He had horns coming out of His hand, the rendering should be, as in Exodus, rays of light, or lightnings, darted from His hand. (H. B. Tristram, D.D.)
And there was the hiding of His power.
Gods reserved power
The prayer with which this prophecy concludes is one of the most remarkable pieces of composition ever written with pen, whether inspired or uninspired. The imagery employed is an impassioned setting forth of Gods majesty and beneficence as He led His people through the wilderness. The prophet comforts himself in the assurance that the same Jehovah is the God of Israel still The chief interest of the text lies in its concluding words--the hiding of His power. The thought is, the Divine concealments which accompany all Divine revelations.
I. What do the words mean, as applied to the events he mainly has in mind? The imagery here may have been suggested by the pillar of cloud and flame which led the host. When Gods hand was stretched out to work some miracle of deliverance, to feed the famishing multitude, to make rivers for them in the desert, or to smite the foe that withstood them, a glory streamed from it wholly Divine. In the imagery of the prophet, these rays of glorious manifestation were as horns, so often, in the poetical and prophetical Scriptures, used as symbols of power and sovereignty, coming out of His hand. And yet, so far from all these great acts of God constituting a full display of Him as He is, in reality they were but as hidings of His power. If you study closely those manifestations of Gods goodness and power which were then and thus made, you will see that this was so. Look at them--
1. As His providences on behalf of His people. Behind the providences there was a grace--more mighty, more amazing than the providences: Incidents then which seemed to intend some present deliverance, or some national restitution merely, we find now to have meant far more. Of even the smitten rock we read, That Rock was Christ. Concerning the manna, we find Christ declaring, I am that Bread from heaven. And the innocent victim from the flock, brought for sacrifice, led one, in the power of inspiration, to point to Jesus and say, Behold, the Lamb of God!
II. This of which we speak cannot be a merely arbitrary thing in God. Something in His dispensations without an adequate Divine reason. It results partly from the fact that in all the Divine dealings with us, it is God dealing with man. It must be the Study of a whole eternity for man to find out God or God s doings unto perfection. He must be full of concealments. And this applies even to the most common events and exigencies. It is impossible that God should, at each stage in our onward course, make us understand all things as He understands them. God leads us blindfold. Gods concealments are not arbitrary; they are a necessity; and while they are so, they serve, in a most Divine way, the purposes of human instruction.
III. What is meant here by the hiding of Gods power is the key to much of the mystery of His dispensations, both in providence and in grace. It is easy to say that what we see is the result of the operation of instituted laws and conditions. But this cannot be an exhaustive theory of the universe and of mans relation to it. The difficulties of providence have their solution, if not in any of our expedients for accounting for events, still in what we know of Gods infinite power and resources. What a hiding of power it was which the world saw in Jesus;--a wonderful manifestation indeed, yet a far more wonderful concealing, with the great reality breaking through only as the fit occasion served. (J. A. Smith, D. D.)
The hiding of His power
They saw marvellous light, exceeding power and magnificence; but, after all, there was even then only a partial display. Omnipotence had not shown itself, more was concealed than was unfolded.
I. In the realm of nature there are hidings of Gods power. When the geologist, physiologist, chemist, have told us all they know, we find they have left wondrous secrets unrevealed. Concerning the world of creation there is more unknown than known. We have not exhausted, and surely we cannot exhaust the resources of God.
II. In the revelations of spiritual truth there are hidings of Gods power. The universe is a revelation. But by revelation we understand direct knowledge of the character and the will of God, His relation to His creatures, His purposes and work in them, and their future destiny. Revelation, like all other things, has been progressive. While much was given, much was withheld for the fulness of time. What an enor mous difference is perceptible between the knowledge of God which the earliest people possessed and that which shines full orbed m Jesus Christ! And is it not still true? Do we know all, though we know so much? Are there not fresh revelations to come, through the power of the promised Teacher of the Church in every age?
III. In his providences there is the hiding of His power. By Divine providence is meant the foresight and control which God exercises over national and individual life. He does not reveal all He has in store for us at any one moment. There are reserves, hidings of Divine help until want presses, then the help will come, and come in fullest measure. As individuals we do not know for what we are now being prepared. God is educating and disciplining us by various processes. What truths should we learn from this? Reverence; confidence; hope. (William Braden.)
Gods hidden power
Habakkuk seems to have been wonderfully impressed with a sense of Gods majesty and power. And well he might be. We are astonished at the exhibitions of His creative power. But there is an unseen power--an invisible and subtle agent in the Divine arm, and in the Divine government. The Almighty often works in disguise, in a way, at least, in which we do not at the time recognise His hand. He often throws a thick cloud around His plans, and a mask about His operations which even the eye of faith cannot penetrate. Behind a screen He devises His most stupendous purposes. Look at some manifestations of hidden power.
I. As natural and physical forces. Illustrations in nature. Acorn. Corn grains in mummy cases. Elements of gunpowder. Steam, or power concealed in water-drops. Electricity. Telephone.
II. As moral and spiritual forces. The latent power there is in the simple Gospel of Christ and its institutions. There is power sufficient in the Gospel to evoke a spirit of faith and Christian heroism that will lead a million martyrs to the stake. How small and feeble in the beginning was the Church! The little mustard seed was the fit emblem to represent it. Is not the thought of the concentration of Gods vast powers--His hidden resources, as they shall be developed and brought to bear upon the Church and the world in the next century, well-nigh overwhelming? When art, science, and philosophy shall walk hand in hand with religion, there will be such a revealment of power as snail astonish corn men and angels. (J. L. Harris.)
The hiding of Gods power
In this chapter we have Habakkuks earnest prayer for deliverance from the foes of his people. He describes Jehovahs revelation of Himself at Sinai and at Gibeon as ground for believing that He will again interpose in behalf of Israel.
I. In the works of creation Gods omnipotence is hidden. God never makes display; in all His works we have evidences of restrained power. In nature nothing is forced to its utmost tension. All the objects of creation around us show marks of deliberate wisdom and restrained strength. The fruits of the earth. The flowers of the garden, the seasons, etc. Through all nature we see horns coming out of His hand--rays from the central sun of His omnipotence. But with regard to omnipotence, in all its essential grandeur, there is the hiding of His power.
II. In Gods providential dealings with the race there is the hiding of His power. There are many wrongs on earth that need righting. All things in providence proceed according to an eternal plan. His worlds circulate, so do His providential dealings. Gods worlds circulate quietly and without clashing; so do His providences; issuing from the source of all harmony and light they are gradually evolving light out of darkness, harmony out of discord, life out of death, happiness out of grief.
III. In Christs redemptive work there was the hiding of His power. Through our Saviours life there was the hiding of His power. Two methods are used to impress people with the idea of power. The passive method. The stock in trade of some public speakers is the trick of appearing wise. The demonstrative method of manifesting power is more popular. But how remarkably free from all display was the life of Christ. The death of Christ brings out this idea very forcibly. Lessons--
1. The hollowness of mere religious display.
2. That God has no absolute need of mans help in forwarding the interests of His kingdom.
3. Our need to get into sympathy with God. (Alex. Macfarlane.)
The hiding of Divine power
It is the glory of God, says an inspired writer, to conceal a thing. He holdeth back the face of His throne, and spreadeth a cloud upon it. Up to a given point all is clearness, beyond that all is mystery. It is revelation so far, it is reservation onward. And this, not to keep our curiosity and sense of wonder on perpetual stretch of seeking to pry into the hidden, but out of pity to our feeble finite eyes, which would be blinded for ever were the infinite blaze to be outpoured upon us. Concealment is absolutely necessary: the holding back is a boon. Full unfoldment would be cruel on the Divine Side, and inevitable death on the human side. Mystery, however, is a comparative term: what is mystery to a child is plain to a man. What is mystery to a peasant is intelligible and simple to a philosopher. What is mystery to a philosopher is easy reading to the saint in glory. The finite will never outgrow mystery. The depths of infinity, whether of power, of wisdom, or of love, can never be sounded by any human plumb-line of thought. However vast and rich may be the revelations given, Deity ever must be hidden in the abstract and absolute sense. Seeing God in His works is not seeing Him in His essence; beholding Him in His Word is not beholding Him as He is; even gazing on Him as incarnated in His beloved and sinless Son is not to see Him in the unclouded majesty and mystery of His Being. As the sun conceals more power than it can ever display, so Jehovah hides more might in the abysses of His nature than He can ever show. Bright beamings He gives apportioned to our strength of vision, but beyond that there is gracious reservation, there is merciful hiding. Power! Habakkuk was awed and impressed by the horns and hidings of this glorious attribute. Once have I heard this, says the Psalmist, yea, twice have I heard it that power belongeth unto God. A God without power--power to will, to think, to act, to create, to conserve, to govern, to reward and punish--would be, could be no God at all. Almightiness is an essential of Godhood, Omnipotence as well as eternity must inhere as an attribute in a Being existing from necessity. Its evolutions are vast, varied, minute, and majestic. In type of careering worlds and wheeling systems Jehovah has written the language of His power on the glorious page of the heavens. And what voluminous emblems and evidences of mightiness we have in the world of mind, and what in the universe of truth! Next to God Himself, man wields a power almost omnipotent; and through him Jehovah is bringing to bear upon races, tribes, nationalities, soul-worlds, evolutions of His almightiness, which effect magnificent reforms in mind and morals, and lead them up to imperial heights of moral and immortal honour, holiness, and truth, or sink them by wilful obstinacy and rebellion to depths of ruin and woe. Are storms and earthquakes, and rolling seasons and fruitful showers, and quickening Sunshine the result of wilful rebellious forces of caprice, or rioting powers of accidentalism? Do they look like it? Is it in the nature of caprice to be so unerringly regular in its freaks and doings as the revolutions of the seasons? Could an unconscious energy--a blind force--which is only another name from the vocabulary of scepticism for Chance.--could it possibly be so transcendently wise in its exploits and infinitely clever in its achievements as the miracles and manifestations of the power to be witnessed on the theatre of our globe? A thousand times no! These are the workings of Omnipotence through the medium of the material by which humanity may learn and receive constant assurance that verily there is a God to whom power belongeth, and that despite the most astounding manifestations thereof there still is and ever will be what the prophet has declared, the hiding of His power. But, I am asked, does creation apart from revelation afford proof that this power, the effects of which we see, is centred in and exercised by a person? Decidedly so. I would ask, in reply, do the effects beheld show evidences of thought, intelligence, wisdom? Laws argue a lawgiver, and a lawgiver argues an intelligent, personal being. Therefore nature does afford presumptive evidence that power, the effects of which we see, has behind it personality--that it is wielded by an imperial will, governed by an all-wise mind, and obedient to an infinite spirit. To supplement nature, Jehovah has graciously given us revelation. Power uncentred in an intelligent Personality, supposing it were possible, would be lawless, reckless, ruinous! Power is centred in the Living God. And His presence and power in nature is the source of all force, energy, and law, and the necessary condition of any course of events. While omnipotence in Jehovah is one as an attribute, nevertheless it is varied in its exertions and manifestations according to the mediums through which it operates. Seen in creation over matter, it is physical; in prophecy over mind, it is intellectual; in providence over events and circumstances, it is sovereign and judicial; in religious influences on conscience, character, life, it is moral. The seat of power is the Will. According to the teaching of this sacred book, the infinitude of power has been hidden in Jesus Christ. God, so to speak, has compressed Himself into the limits of the human. Omnipotence, with every other attribute of Divinity, has been presented in mysterious condensation in the person of the Loges. Christ, says St. Paul, is the power of God and the wisdom of God (1Co_1:24). What demonstrations thereof He gave when tabernacling in human form. From His look and touch and word outbeamed the horns, while behind the veil of flesh were the hidings of Onmipotence. The Cross is the centralisation of the highest power--the concentrated power of love! Christianity is moral plenipotence. The Gospel is the power of God. It creates not new worlds, but clean hearts. It subdues not earthly kingdoms, but rebel wills. Yes; the world is what it is to-day through the living revolutionising power of Christianity. Without Jesus Christ, says Pascal, the world would not even exist; for either it would have been already destroyed, or it would have become like a hell. Remember, it is not the human, but the Divine through the human, which has produced such effects. It is not the instrumentality, but the God-power through which it has wrought such supernatural changes in all lands where it has had full and unfettered sway. The age of physical miracles may be among the vestige of the past, but moral miracles, perhaps, were never so plentiful and constant as to-day. This, indeed, is the mighty power of God. The power of truth over mind, light over darkness, love over hate, divinity over human sin, sorrow, woe. Nothing can withstand it. What? I am not quite so sure of that. Moral power with Jehovah is powerless to effect a moral change in man if there be no concurrence of will. Physical might with Him is illimitable, nothing can withstand it; but moral might can only successfully work when and where there is voluntary acquiescence on the creature-side in the Divine will. Hence the slowness of Gospel progress of which our sceptical enemies accuse us, far from being evidence of failure, is a glaring and terrible illustration of mans deep-seated depravity and stubborn unwillingness to accept salvation. Did He proceed on the principle of coercion in the realm of truth, human hearts and wills would bend in subjection before Him as golden grain before the breeze; but it would be the subjection of trembling slaves, and not the loyal, loving homage of sons. Compulsion makes serfs, but not saints. From the hiding of His power--His grand reserve of forces--at His bidding, shall yet sally forth battalions of might to accomplish His purposes and promises of love, or execute His threatenings of wrath; for the kingdoms of this world are to become the kingdoms of our Lord and of His Christ. (J. O. Keen, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v6 Hab_3:7.] Neighbouring nations tremble at his judgments. Saw] in…
CRITICAL NOTES.]
Hab_3:7.] Neighbouring nations tremble at his judgments. Saw] in vision.
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HOMILETICS
THE MEASURED INHERITANCE.—Hab_3:6-7
These words describe the effects of God’s approach. He stood like a mighty warrior in his conquering career. The earth trembled, and primeval mountains dissolved into dust. We take it in reference to Canaan. As Joshua conquered and divided the land, so God measured and portioned it out to his people.
I. The inheritance measured. He “measured the earth.” He measured the whole, and the portion for each tribe. It was no scramble, but appointment by lot and rule. He “divided them an inheritance by line” (Psa_78:55). God measures the earth by bounds and borders to the various nations that dwell upon it. “Thou hast set all the borders of the earth” (Psa_74:17). Lands and seas, continents and islands, are mapped out by him. He defined the shape and weighed the elements of the world. In righteous judgment he observes the ways, and fixes the bounds of man’s habitations (Act_17:26). He ordains our present lot, and will fix our final destiny.
II. The inheritance gained. “He beheld, and drove asunder the nations.” Notice—
1. The ease by which it was gained. He stood in the midst of his glory, without going forth, and simply looked. What was the consequence?
(1) All nations were scattered. Though strong and numerous, and their possession ancient and stable as the everlasting hills.
(2) All opposition was subdued. At his presence, kings and princes, firm and immovable on their thrones, were overcome. The mountains were thrashed, and the hills made small before him (Isa_41:15).
(3) All enemies were terrified. “I saw the tents of Cushan in affliction.” The tidings of his wondrous acts threw neighbouring nations into despair (Exo_15:14-16). So now at the approach of God the sinner trembles in fear. Before his rebuke nations wither away. No shelters, no tents nor curtains can hide from him. “The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.”
2. The deliberation by which it was gained. “His ways are everlasting.” This was no sudden, precipitate work. It was by the eternal purpose and strict Justice of God. The works and ways of God are coherent, unchangeable, and true. They have steps and progress, but no change. His creative and providential acts are the same in all ages. “If God could change his purpose,” says Charnock, “he would change his nature.” “Known unto God are all his works from the beginning of the world.”
ILLUSTRATIONS TO CHAPTER 3
Hab_3:4-7. Hiding. Man’s knowledge is confined to parts only of God’s ways. The extremities or forthgoings of his administration are visible on earth only. The springs, principles, and anterior steps are above and out of man’s sight [Dr. Chalmers].
Hab_3:6. Measured the earth.
“Then stay’d the fervid wheels, and in his hand
He took the golden compasses, prepared
In God’s eternal store, to circumscribe
This universe, and all created things.
One foot he centred, and the other turn’d
Round through the vast profundity obscure;
And said, Thus far extend, thus far thy bounds,
This be thy just circumference, O world!” [Milton].
Hab_3:9. Bow naked. The drawing of the bow was a mark of great skill and slaughter.
“So the great master drew the mighty bow,
And drew with ease. One hand aloft display’d
The bending horns, and one the string essay’d.” [Pope’s Homer.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6 General Information:
General Information:
Habakkuk continues to describe his vision of Yahweh.
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With brightness like the light
Here the word "brightness" likely refers to the brightness that is often associated with Yahweh's glory. Possible meanings are 1) the brightness of Yahweh's glory was like flashes of lightning or 2) the brightness of Yahweh's glory was like the rising of the sun.
two-pronged rays flash from his hand
Habakkuk speaks of flashes of lightning as if they were two-pronged weapons that Yahweh holds in his hand. (See: Metaphor)
there he hid his power
The word "there" refers to Yahweh's hand. Possible meanings are 1) the lightning bolts that Habakkuk can see are only a small representation of the full power that he cannot see hidden in Yahweh's hand or 2) Yahweh hides his power in his hand until he is ready to use it.
translationWords
power
plague
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–5 3:4 brilliant as the sunrise: The Lord, who once…
3:4 brilliant as the sunrise: The Lord, who once appeared on Mount Sinai and filled the southern land with his glory, fills the heavens with his splendor.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.