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It is supposed by some, that after Cyrus took possession of the city he was shown this prophecy, probably by Daniel, and he was so impressed with it that he resolved still further to fulfil it, by allowing the Jewish captives to return to their own land; and the way in which God would accomplish the work without openly appearing in it led the prophet to exclaim: "Verily Thou art a God that hidest Thyself," &c. This sentiment is often expressed in God's Word, and is still more frequently justified by His ways and works.

I. THE FACT HERE STATED, that God hides Himself. This is a fact that none will dispute; for —

1. He is unseen.

(1) In the works of nature. We do not see Him engaged in them as we see men engaged in what they do.

(2) In the dispensations of providence. The word "providence" means God, foreseeing, arranging, and controlling events that happen. We are often so staggered by what takes place, it is so contrary to what we expected, that we have no answer to the question, "Where is thy God?"(3) In His spiritual operations. "The wind bloweth where it listeth," &c. The Lord opened the heart of Lydia, but no one saw Him do it.

2. God hides Himself, in that He has not reavealed Himself to us in such a way as to render doubt and unbelief impossible. He has not left Himself without witnesses. God may be known by His works, not must be. God has revealed Himself in His Word. God Has revealed Himself in His Son. But the incarnation is a concealment of God, as well as a manifestation.

II. REASONS WHY GOD THUS HIDES HIMSELF. There must be some very sufficient reason for this conduct on the part of God. There is a very deep sense in which God hides Himself from us on account of our sins; that is, withdraws from us the sense of His spiritual presence and the tokens of His favour (Isaiah 59:2). But that is not the hiding to which the prophet here refers. He hides Himself because this is necessary for our moral probation and discipline. He was not always visible to our first parents in the garden; for when they heard His voice, after they sinned, they hid themselves. They would scarcely have eaten of the forbidden fruit while conscious that His eye was upon them. In like manner it is necessary for our probation that God should not be seen. He hides Himself —

1. To try our faith. Jesus said to Thomas, "Because thou hast seen thou hast believed; blessed are they that have not seen and yet have believed." Faith has reason and a sufficient revelation on which to rest; but if a man does not wish to retain the knowledge of God, he may find room for doubt and unbelief even in regions where the pure in heart see God.

2. To test our love. We must have a high and intelligent appreciation of the character of a being, and our love to him must have its roots deep down in our moral nature, if we are to continue to love him during a long absence, even though at one time we have seen him; but how high must be our appreciation of his character and work if we can say of him, "Whom having not seen, we love; in whom, though now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory." If we so love Christ when we do not see Him. how shall we love Him when we see Him as He is!

3. To test the strength of our principles. A master wishes to know how his servant does when he is absent; a father wishes to know how his son Conducts himself when from home. If he hears that his son is as pure and upright and loving as he ever was when the eyes of his parents were upon him, it fills his heart with satisfaction and delight; so God wishes to know what we will do when we seem to be left to ourselves. It is then that our principles are tested. God hides Himself to see what we will do. He sees us, though we cannot see Him. No dispensation could be better than the one under which we live, to develop our principles and form our character; it is a dispensation of faith, not sight, in which we are being trained to do right because it is right, even though we cannot at the time see the consequences that will follow right or wrong.

4. To test our confidence in His arrangements, whether we will trust Him even when we cannot trace Him. There are many who think that they could bear the ills of life if they were sure that God appointed them, but their trials seem to come so entirely from human sources that it seems to them as though they were just left to be the victims of human caprice. But we must endure as seeing the invisible, and say of man as Jesus said to Pilate: "Thou couldest have no power against Me except it were given thee from above" (John 19:11).

5. In order that we may seek Him. We spare no pains in seeking that which we highly value, and God will be appreciated. He seeks us, but we must also seek Him. Lessons —

(1) This subject ought to rebuke ostentation when engaged in works of benevolence. God hides Himself even when He does good. How, then, ought we to hide ourselves even when doing good!

(2) This also rebukes those who hide their talents because they are few, and do nothing because they cannot do great things. They think that the little they can do will never be noticed or seen, and therefore they neglect to do it. We are to hide ourselves, but not our talents. We are to do the good we can, however small it be, and even though it should never be known that we did anything.

(3) The fact that God hides Himself is no excuse for our not knowing Him. He has never said, "Seek ye Me in vain." He has said, "Seek ye My face," and "They that seek Me shall find Me" (Isaiah 55:6, 7).

(A. Clark.)

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KJV: Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

WEB: Most certainly you are a God who hidden yourself, God of Israel, the Savior.'"