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Commentary on Habakkuk 3 verses 3–15
It has been the usual practice of God's people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Psa 77:5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa 63:11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God's people in their present straits.
I. God appeared in his glory, so as he never did before or since (Hab 3:3, Hab 3:4): He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deu 33:2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exo 19:20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, "I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work." Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses's face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deu 33:2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job 11:6.
II. God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (Hab 3:5): Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail - burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in upon them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.
III. He divided the land of Canaan to his people Israel, and expelled the heathen from before them (Hab 3:6): He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8, Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7, Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and today. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour's house was on fire, and therefore they were in a great fright, Hab 3:7. Balak the king of Moab was so, Num 22:3, Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Jdg 3:8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Jdg 7:13.
IV. He divided the Red Sea and Jordan, when they stood in the way of Israel's progress, and yet fetched a river out of a rock when Israel wanted it, Hab 3:8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God's chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel's Saviour. This seems to be referred to again (Hab 3:15): "Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness," Isa 63:13, Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos 3:15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos 3:16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they, Psa 93:3, Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3, Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)
Fly where thou wilt, thou sea; and, Jordan's current, cease.
Jordan, there is no need of thee;
For at God's word, whene'er he please,
The rocks shall weep new waters forth instead of these.
So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.
V. He arrested the motion of the sun and moon, to befriend and complete Israel's victories (Hab 3:11): The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Psa 19:4), but with an eye to Gibeon and the valley of Ajalon, where God's work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel's arms, to favour them; according to the intimation of the arrows God shot (as Jonathan's arrows, Sa1 20:20), and which way soever his spear pointed (the glittering light of which they acknowledged to outshine theirs) that way they directed their influences, benign to Israel and malignant against their enemies, as when the stars in their courses fought against Sisera. Note, The heavenly bodies, as well as earth and seas, are at God's command, and, when he pleases, at Israel's service too.
VI. He carried on and completed Israel's victories over the nations of Canaan and their kings; he slew great kings and famous, Psa 136:17, Psa 136:18. This is largely insisted upon here, as a proper plea with God to enforce the present petition, that he would restore them again to that land which they were, at the expense of so many lives, so many miracles, first put in possession of.
1.Many expressions are here used to set forth the conquest of Canaan. (1.) God's bow was made quite naked, taken out of the case, to be employed for Israel; we should say, his sword was quite unsheathed, not drawn out a little way, to frighten the enemy, and then put up again, but quite drawn out, not to be returned till they are all cut off. (2.) He marched through the land from end to end, in indignation, as scorning to let that wicked generation of Canaanites any longer possess so good a land. He marched cum fastidio - with distaste (so some), despising their confederacies. (3.) He threshed the heathen in anger, trod them down, nay, he trod them out, as corn in the floor, to give them, and what they had, to be meat to his people Israel, Mic 4:13. (4.) He wounded the heads out of the house of the wicked; he destroyed the families of the Canaanites, and wounded their princes, the heads of their families; nay, he cut off the heads, and so discovered the foundations of them, even to the neck. Are they a building? They are razed even to the foundation. Are they a body? They are plunged into deep mire even to the neck, so that they cannot get out, or help themselves. He broke the heads of leviathan in pieces, Psa 74:14. Some apply this to Christ's victories over Satan and the powers of darkness, in which he wounded the heads over many countries, Psa 110:6. (5.) He struck through with his staves the head of the villages (Hab 3:14); with Israel's staves God struck through the head of the villages of the enemies, whether Egypt or Canaan. Staves shall do the same execution as swords when God pleases to make use of them. The enemy came out with the utmost force and fury, as a whirlwind to scatter me (says Israel); for many a time have they thus afflicted me, thus attacked me, from my youth, Psa 129:1. Pharaoh, when he pursued Israel to the Red Sea, came out as a whirlwind; so did the kings of Canaan in their confederacies against Israel. Their rejoicing was as to devour the poor secretly; they were as confident of success in their enterprise as ever any great man was of devouring a poor man, that was no way a match for him; and his design against him was carried on with secrecy. But God disappointed them, and their pride did but make their fall the more shameful and God's care of his poor the more illustrious. (6.) He walked to the sea with his horses (so some read it, Hab 3:15), that is, he carried Israel's victories to the Great Sea, which was opposite to that side of Canaan at which they entered, so that they went quite through it, and made themselves masters of it all, or rather God made them so, for they got it not by their own sword, Psa 44:3. Now,
2.There were three things that God had a eye to, in giving Israel so many bloody victories over the Canaanites: - (1.) He would hereby make good his promise to the fathers; it was according to the oaths of the tribes, even his word, Hab 3:9. He had sworn to give this land to the tribes of Israel; it was his oath to Isaac confirmed to Jacob, and repeated many a time to the tribes of Israel, Unto thee will I give the land of Canaan. This word God will accomplish, though Israel be ever so unworthy (Deu 9:5) and their enemies ever so many and mighty. Note, What God does for his tribes is according to the oaths of the tribes, according to what he has said and sworn to them; for he is faithful that has promised. (2.) He would hereby show his kindness to his people, because of their relation to him, and his interest in them: Thou wentest forth for the salvation of thy people, Hab 3:13. All the powers of nature are shaken, and the course of nature changed, and every thing seems to be thrown into disorder, and all is for the salvation of God's people. There are a people in the world who are God's people, and their salvation is that which he has in his eye in all the operations of his providence. Heaven and earth shall sooner come together than any of the links in the golden chain of their salvation shall be broken; and even that which seems most unlikely shall by an overruling hand be made to work for their salvation, Phi 1:19. (3.) He would hereby give a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thy anointed, with Joshua, who led the armies of Israel and was a figure of him whose name he bore, even Jesus our Joshua. What God did for his Israel of old was done with an eye to his anointed, for the sake of the Mediator, who was both the founder and foundation of the covenant made with them. It was salvation with him, for in all the salvations wrought for them, God looked upon the face of the anointed, and did them by him.
What does the psalm have to say of the Savior? “As the beloved Son of unicorns.” Our beloved Lord and Savior is the Son of the unicorns, the Son of the cross, of whom Habakkuk sings, “Rays shine forth from beside him, where his power is concealed.” After this beloved Son was crucified, then, was fulfilled the prophecy of the psalm: “The voice of the Lord strikes fiery flames.” For when Christ had been baptized and the entire universe had been purified in his cleansing, the fire of hell was extinguished.
(Verse 4.) He covered the heavens with his glory, and the earth is full of his praise. His splendor is like light: horns are in his hands. There his strength is hidden. LXX: His power covered the heavens, and the earth is full of his praise, and his splendor shall be like light: horns are in his hands, and he set strong love of his strength. Because the Seventy have interpreted, and he set strong love of his strength: and we have said, there his strength is hidden: Aquila translated, and he set a hiding of his strength: Symmachus, and he set his hidden strength; only Theodotion agrees with our translation, he says: and there is a hiding of his strength. For the word 'ibi' in this sentence, it is understood and placed there for the sake of the quality of the place. More accurately, it should be read as 'ibi' in the present location, rather than 'posuit,' in order to make sense and maintain the order of the sentence. 'Cornua in manibus ejus' should be understood as 'ibi,' meaning that his strength is hidden in the horns. It is clear, according to the Hebrew, that all things are filled with glory in the coming of Christ, as it is said in the Gospel: 'Glory to God in the highest, and on earth peace, good will toward men' (Luke 2:14). And elsewhere: He made peace in heaven and on earth through the blood of the cross, and he sits at the right hand of greatness: for his word runs swiftly. And elsewhere: O Lord, our Lord, how admirable is your name in all the earth (Ps. CXLVII, 1)! And again in the eighteenth Psalm: Their sound has gone out into all the earth, and their words to the ends of the world (Ps. XVIII, 5). And his splendor, like the sun of righteousness, shone with clear light; and in his hands are horns, the banners and trophies of the cross, and in these horns is hidden his strength: For though he was in the form of God, he did not consider equality with God a thing to be grasped; but he emptied himself, taking the form of a servant: he became obedient to the Father unto death, even death on a cross (Phil. II, 6 seqq). Therefore, for a little while, His strength was hidden on the cross, when He said to the Father: My soul is sorrowful even unto death (Matt. XXVI, 38, 39): And: Father, if it is possible, let this chalice pass from me (Luke XXIII, 13). And on the cross itself: Father, into your hands I commend my spirit. Furthermore, according to the Septuagint, in that which is said: His power covered the heavens, we should understand that what is covered is less than the one covering: if, however, the whole is covered and not just a part, then what is covered. Therefore, when the power of God covers the heavens, His power is greater than the heavens themselves, which are covered by it. The heavens, moreover, are those who bear the image of the heavenly, and who proclaim the glory of God, as we often read. The apostle also proves the power of God the Lord Savior: Christ is the power of God and the wisdom of God (1 Corinthians 1:30). This power is like the mother of all special (or spiritual) virtues, for example, it is called virtue, wisdom, fortitude, justice, temperance, truth, holiness, redemption. But Christ has become for us from God wisdom, justice, sanctification, and redemption. Therefore, these special virtues, in which Christ is manifested (according to the progress of those who receive him either in wisdom, or in fortitude, or in justice, and other such attributes), are contained in the general virtue of God, that is, in the Lord Savior: and in this way we understand the earth, that those who were first called earth because of the image of the earthly, and it was said to them: You are earth, and to earth you shall return (Gen. 3:19), may be filled with the praise of the Lord in the coming of the Savior. But when the heavens, by the power of God, will have been covered (indeed protected and clothed on every side), and the whole earth will be filled with the praise of God, then His splendor will be like light. However, the apostle does not remain silent about the image of God and the splendor of His glory, which is the God Savior: After the splendor of the glory of God appeared to us, He returned to His original majesty (Hebrews 1). For although we knew Christ according to the flesh, now we no longer know Him according to the flesh, but rather according to the Spirit; because, In Him was life, and the life was the light of men (John 1:3, 4). And what is shown even more clearly in the Gospel of the Savior, he says: Father, glorify me with the glory that I had with you before the world was made (John 17:5); so that after his ascension to heaven, there may be a radiance that is light, that is, the Son begins to be what the Father is. And what follows, 'Horns in his hands,' is a customary expression in the Scriptures, that horns are always set for kingdoms. For even what Anna speaks in the first book of Kings, 'He has exalted the horn of his Christ' (1 Samuel 2:10), signifies the magnificence of the Savior's kingdom. And in Daniel, ten horns symbolize ten kingdoms (Dan. VII). However, it is now said: Horns in his hands, as we also read elsewhere: The heart of the king is in the hand of God (Prov. XXI, 1): because it is the mind and the principal of the holy heart (which goes towards the kingdoms of heaven, but still located on earth, reigns over the body without sins) does not wander externally; but is situated under the protection of God. However, since in Hebrew and in other editions it does not have written: Horns in his hands, but in his hand, which is called Jado (), let us understand the strong and robust hand of God as His Son. And let us say that in this hand are all the kingdoms of heaven and those who strive to ascend to heaven: which Isaiah also signifies, saying: A vineyard is made for the beloved in a fertile place, for it is in the kingdom. For this reason, I think no horned animal is considered unclean in Leviticus, and it also signifies the unicorn in the Psalms (Psalm 49 and 91), or ῥινοκερότα; and that: In you we will scatter our enemies with a horn (Psalm 44, 7). But as we read in the Septuagint: and he placed the love of his strong power, this also must be understood of Christ, that God the Father therefore covered the heavens with his power, and filled the earth with praise, and made his splendor to be as light, and placed his kingdom in the hand of his Son, that he might make his beloved to be loved by men, and to be loved not lightly, but vehemently and strongly, so that those who loved him strongly, and remained in his love, no one would take them out of his hand. On the contrary, the devil makes us love the world, and, out of a love for virtue, to love vices, and not lightly, but strongly, so that it can be said of us: And the devil placed strong love in his vices.
His brightness will be like the light. The brightness of the virtues and the doctrine of the Lord and Savior will enlighten the believers; from which he is called the Sun of Righteousness in the Scriptures; but because the same brightness could not shine perfectly in the world unless he, having tasted death for a time, destroyed the kingdom of death, and rising from the dead granted the hope and faith of rising to the world, it is rightly added:
Horns are in His hands. There the power of His glory was confirmed. He calls the transverse wood of the cross horns, which He held fixed by the hands, so that by overcoming all death in this manner of death, He might thus confirm the power of His glory in the hearts of the chosen, so that they are not retarded from His love by any terrors or blandishments; also promising them the glory of future incorruption, through which the last enemy, death, will be destroyed (1 Cor. 15:26). Finally, on the holy mountain, with Peter, James, and John present, His splendor shone like light; and they were indeed delighted by the sight of this splendor, but nonetheless, it was proven how fragile and weak they still were at the time of His passion: but after He accepted the horns of the cross in His hands, there the power of His glory was confirmed: so that it could not be driven away from the hearts of the faithful by terrors, nor wounds, nor even death itself. The kingdoms of this world can be suggested in the horns, as is the custom of the prophets. (The sublimity of the human mind, whether good or reprobate, can be designated by the term horns). And horns are in the hands of Christ, because He Himself is the King of kings and the Lord of lords (1 Tim. 6:15). Horns are in His hands, to humble one, and exalt another, He breaks all the horns of sinners, which are foolishly exalted, and the horns of the just are exalted, namely desires devoted to God, by which they strive to overcome all contests of the impious and vices.
And He placed the love firm in the strength of His fortitude. The saints indeed loved the fortitude of Christ with intimate love, even before His passion; but this very love was not firm until, having completed His passion and resurrection, He more fully gave them the grace of the Holy Spirit. Then indeed it was made so firm that not even the horns of kings themselves, namely the power of the insolent, could break it.
Horns: 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.
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SUMMARY
Habakkuk 3:4 is a majestic depiction of God's glorious and powerful appearance, part of the prophet's awe-filled prayer and hymn. It portrays a divine manifestation (theophany) where God's radiance shines like the sun, and mysterious "horns" or rays of light emanate from His hand, symbolizing His immense power. Yet, even in this brilliant display, the verse enigmatically suggests a hidden depth to His omnipotence, implying that His full might remains beyond human comprehension.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Habakkuk 3:4 is rich in Imagery, painting a vivid picture of God's appearance. The description of "brightness as the light" and "horns coming out of his hand" evokes a powerful visual of divine glory and formidable power. The verse employs Symbolism, where "light" represents God's holiness, purity, and revealed truth, and "horns" symbolize strength, dominion, and possibly rays of light. There is also an element of Paradox or Enigma in the phrase "the hiding of his power." This creates a tension between revelation and concealment, suggesting that God's power is simultaneously displayed and yet remains ultimately unfathomable. This contributes to the overall sense of Theophany, the visible manifestation of God, which is a central literary and theological motif throughout Habakkuk 3.
THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 3:4 profoundly articulates the dual nature of God's revelation: He is both gloriously manifest and mysteriously transcendent. His brightness and emanating power declare His active presence and irresistible might in the world, assuring His people of His intervention. Yet, the "hiding of his power" reminds us that even in His most dramatic self-disclosure, God retains an infinite depth that remains beyond human grasp. This theological truth encourages both profound reverence for His unsearchable greatness and unwavering trust in His omnipotence, even when His ways are not fully understood. It underscores that His power is always at work, often in ways unseen or partially veiled, moving towards His perfect and sovereign purposes.
REFLECTION AND APPLICATION
Habakkuk 3:4 invites us to cultivate a deep sense of awe and reverence for God. In a world that often seeks to demystify or reduce the divine, this verse reasserts God's incomprehensible majesty and power. It challenges us to embrace the truth that while God reveals Himself truly and powerfully, He is also infinitely greater than our understanding. This should lead us to greater humility, recognizing our limited perspective, and to greater trust, knowing that His power, even when hidden or not fully understood, is always working for His perfect will. When facing overwhelming circumstances or unanswered questions, this verse assures us that God's power is not diminished but perhaps only partially revealed, always present and ultimately sufficient. It encourages us to rest in His sovereignty, even when His methods or timing are veiled to our sight.
Questions for Reflection
FAQ
What is the significance of "horns" in this verse?
Answer: The term "horns" (Hebrew: qeren) in /habakkuk/3-4 is highly symbolic. While literally referring to animal horns, which represent strength, power, and dominion in biblical and ancient Near Eastern cultures, it can also denote rays of light. This dual meaning is crucial. It suggests that God's power is not only mighty and authoritative, like a formidable horned animal, but also radiant and illuminating, like brilliant rays emanating from His presence. The Septuagint (Greek Old Testament) famously translates the "horns" on Moses' face in Exodus 34:29 as "rays," indicating a long-standing tradition of this interpretation. Thus, the "horns coming out of his hand" signify both God's irresistible power and His glorious, illuminating presence.
How can God's power be "hidden" if He is revealing Himself?
Answer: The phrase "the hiding of his power" presents a profound paradox, highlighting God's infinite nature. It doesn't mean God is concealing His power entirely, but rather that even in His most brilliant and powerful manifestations, there remains an unfathomable depth to His omnipotence that human beings cannot fully grasp or comprehend. It suggests that what we perceive of God's power is only a glimpse, a veiled aspect of His boundless might. This concept underscores God's transcendence and mystery, reminding us that He is always greater than our understanding or experience. It encourages humility and trust, knowing that God's full power is always at work, even when its extent or methods are not fully revealed to us, as seen in passages like Isaiah 45:15.
CHRIST-CENTERED FULFILLMENT
Habakkuk 3:4, with its vivid depiction of God's radiant glory and hidden power, finds its ultimate fulfillment in the person and work of Jesus Christ. He is the very "brightness" of God's glory and the exact representation of His being, as stated in Hebrews 1:3. In His incarnation, the infinite power and glory of God were paradoxically "hidden" within the humble form of a man, demonstrating a profound "hiding of his power" by emptying Himself, as described in Philippians 2:7. Yet, from His "hand"—His active ministry and sovereign authority—came forth the "horns" of divine power, evident in His miracles, His authoritative teaching, His triumph over sin and death, and His ultimate victory over all spiritual forces (Colossians 2:15). He is the "power of God" (1 Corinthians 1:24) who, though veiled in His earthly ministry, will one day return in full, unveiled glory and power, with every eye seeing Him (Revelation 1:7), revealing the full extent of the power that was once partially hidden.