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" (Isaiah 45:15); "He doeth great things past finding out," etc. (Job 9:10); "He giveth no account of any of his matters" (Job 33:13); "He maketh darkness his secret place" (Psalm 18:11); "How unsearchable," etc.! (Romans 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. (Psalm 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 infinitely beyond 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" (Proverbs 25:2). It is in this way that he makes his power felt; that he indicates his superiority to man and his independence of him (Isaiah 40:13, 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 of ages 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. In the 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 sorrow there 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 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 Exodus 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 sun's 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 doubt. less 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 Habakkuk 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.)

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 God's 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 God's 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 with. stood 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 God's 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. God's 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 GOD'S 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 man's 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 God's 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.)

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 GOD'S 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 GOD'S 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.)

Habakkuk seems to have been wonderfully impressed with a sense of God's 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 God's 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.)

In this chapter we have Habakkuk's earnest prayer for deliverance from the foes of his people. He describes Jehovah's 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 GOD'S 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 GOD'S 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. God's 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 CHRIST'S REDEMPTIVE WORK THERE WAS THE HIDING OF HIS POWER. Through our Saviour's 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 man's help in forwarding the interests of His kingdom.

3. Our need to get into sympathy with God.

(Alex. Macfarlane.)

"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" (1 Corinthians 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 man's 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.)

Habakkuk, TemanCushan, Lebanon, Midian, Mount Paran, TemanAffliction, Anguish, Curtains, Cushan, Distress, Dwellings, Midian, Mid'ian, Shaking, Sorrow, Tent, Tents, Tremble, Trembled, Trembling, Troubled1. Habakkuk, in his prayer, trembles at God's majesty.
17. The confidence of his faith.

Habakkuk 3:7

     5427   nomads
     5578   tents

September 7. "I Will Joy in the God of My Salvation" (Hab. Iii. 18).
"I will joy in the God of my salvation" (Hab. iii. 18). The secret of joy is not to wait until you feel happy, but to rise, by an act of faith, out of the depression which is dragging you down, and begin to praise God as an act of choice. This is the meaning of such passages as these: "Rejoice in the Lord alway, and again I say, rejoice"; "I do rejoice; yes, and I will rejoice." "Count it all joy when ye fall into divers temptations." In all these cases there is an evident struggle with sadness and …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Spiritual Revival, the Want of the Church
NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1856 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 44, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "O Lord, revive thy work."--Habakkuk 3:2. All true religion is the work of God: it is pre-eminently so. If he should select out of his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 44: 1898

What a Revival of Religion Is
Text.--O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.--Hab. iii. 2. IT is supposed that the prophet Habakkuk was contemporary with Jeremiah, and that this prophecy was uttered in anticipation of the Babylonish captivity. Looking at the judgments which were speedily to come upon his nation, the soul of the prophet was wrought up to an agony, and he cries out in his distress, "O Lord, revive thy work." As if he had said, "O Lord, grant …
Charles Grandison Finney—Lectures on Revivals of Religion

The Highway
"The Lord God is my strength, and He will make my feet like hinds' feet, and He will make me to walk upon mine high places."--Hab. iii. 19. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 It is a wondrous and a lofty road Wherein the faithful soul must tread, And by the seeing there the blind are led, The senses by the soul acquaint with God. On that high path the soul is free, She knows no care nor ill, For all God wills desireth she, And blessed is His will. …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Believer's Sure Trust. --Hab. Iii. 17, 18
The Believer's sure Trust.--Hab. iii. 17, 18. Though the fig-tree's blossom fail, And the vines should bring no fruit; Though the olive, smit with hail, Cast its foliage round the root; Though the fields should yield no meat, And the herds forsake the stall, In the folds no flocks should bleat At the shepherd's well-known call:-- Yet will I in God rejoice, In Jehovah I will trust, And extol, with heart and voice, His salvation from the dust; He can raise my fallen head, He can all my sickness cure; …
James Montgomery—Sacred Poems and Hymns

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the …
Irenæus—The Demonstration of the Apostolic Preaching

Life of Jerome.
The figures in parentheses, when not otherwise indicated, refer to the pages in this volume. For a full account of the Life, the translator must refer to an article (Hieronymus) written by him in Smith and Wace's Dictionary of Christian Biography. A shorter statement may suffice here, since the chief sources of information are contained in this volume, and to these reference will be continually made. Childhood and Youth. A.D. 345. Jerome was born at Stridon, near Aquileia, but in Pannonia, a place …
St. Jerome—The Principal Works of St. Jerome

The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming …
Andrew Murray—The Ministry of Intercession

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath …
Lewis Bayly—The Practice of Piety

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him" …
Arno Gaebelein—The Lord of Glory

Habakkuk
The precise interpretation of the book of Habakkuk presents unusual difficulties; but, brief and difficult as it is, it is clear that Habakkuk was a great prophet, of earnest, candid soul, and he has left us one of the noblest and most penetrating words in the history of religion, ii. 4b. The prophecy may be placed about the year 600 B.C. The Assyrian empire had fallen, and by the battle of Carchemish in 605 B.C., Babylonian supremacy was practically established over Western Asia. Josiah's reformation, …
John Edgar McFadyen—Introduction to the Old Testament

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