Light Shining Out of Darkness

The speaker presents his subject in the first line, in fact in the first word of their poem: “God” (Line 1). Though “God” is their subject, they admit the difficulty of writing about a being about whom so little is actually empirically known. The speaker notes the “mysterious way” (Line 1) in which God acts and “moves” (Line 1). God’s actions are labeled as “wonders” (Line 2), since they are so inconceivable and magnificent. The usage of the possessive pronoun in “His wonders” (Line 2) attributes the power and agency solely in God, nothing or no one else. The mystical and perplexing nature of God is further exemplified as the speaker describes how He “plants his footsteps in the sea” (Line 3). The line itself is slightly paradoxical, as any “footsteps” that would be created in the sand at the bottom of the sea floor would undoubtedly be washed away by ocean currents or disturbed by marine life. These “steps” or actions of God are therefore hidden and unable to be witnessed firsthand. God’s actions are likewise characterized as he “rides upon the storm” (Line 4). Storms are often associated with images of lightning, sounds of thunder, and the undulations of strong winds. If God is able to “ride” this, then he is strong enough, great enough to harness incomprehensible power and energy and bend it to his will. This makes sense, for if he is the Creator of all things, he likewise is able to command them.

Stanza 2 continues to create this mysterious profile of God. God works in “mines” (Line 5), meaning that his actions are often unobservable and “under the surface.” The ordinary human may not “see” God’s works or plans at play in the universe, but his designs are nonetheless present. His acts are “deep” and “unfathomable,” too superior and complex for the mortal mind to comprehend. Though God’s actions are often incomprehensible and intricate, they are nevertheless perfect. He has “never-failing skill” (Line 6). Whatever he does is unblemished and ideal. Because God is “never-failing,” God is also dependable and constant. Though the depth associated with underground mines can often be associated with darkness and dreariness, it is not so with God in his infinite goodness. While he works in obscurity, he “treasures up” his creations and plans (Line 7). “Treasure” implies something valuable and precious that has been secretly hidden and then subsequently discovered, which is exactly how God’s “bright designs” (Line 7) can be defined. They are pure and good and are made apparent to humanity when the timing is right. They are part of God’s “sov’reign will” (Line 8), part of the map he has already drawn for the universe to follow through eternity. “Sov’reign” has connotations of kingship and monarchy. This is fitting since God is the King of Heaven and Earth.

The focus of the poem shifts in Stanza 3 from describing the power and magnificence of the Almighty to directly addressing his followers. This direct address is evident in the opening lines of the third stanza as the speaker talks to “Ye fearful saints” (Line 9). Despite all of God’s might and power, his mortal parishioners are still weak and “fearful” (Line 9). They do not seem able to place all of their faith in the one, true God without doubts seeping into their minds. Rather than admonishing them for this weakness, the speaker encourages them to “fresh courage take” (Line 9). The inversion of the sentence structure is interesting in this line. Rather than having the syntax follow standard subject-verb-direct object order, the word order goes subject-direct object-verb. This places the emphasis on the virtue of courage the “saints” are supposed to be putting into practice. Coinciding with the description of the “storm” God “rides” in Line 4, the speaker describes the “clouds” (Line 10) that the followers of God “so much dread” (Line 10). The clouds may seem ominous, but their appearance is deceptive. What initially seems terrifying and destructive is in fact a promise of good. The clouds are described as being “big with mercy” (Line 11), rather than big with thunder and lightning. The God who initially seems wrathful and untouchable is rather forgiving and approachable. The “clouds” of God’s goodness rain down “blessings” on the heads of his people (Line 12).

The speaker displays interesting syntax as well in the beginning of the fourth stanza. The first line does not begin with the subject, but with the action/verb “Judge” (Line 13). The implied subjects of the fourth stanza are still the “saints” from the previous stanza. However, since the subject isn’t implicitly stated, the emphasis is placed on the action. The speaker tells the followers of God to “Judge not” (Line 13). More specifically, it is God they are not supposed to judge, for God is the ultimate Judge Himself. No one can cast judgement against God. More specifically, God’s followers are not supposed to judge him with “feeble sense” (Line 13). “Feeble” implies weakness, and “sense” refers to perception. The speaker is asking God’s followers to stay strong and steadfast in their understanding instead of relying on insufficient human reasoning. Instead, the speaker tells them that they should “trust him for his grace” (Line 14). God’s “grace” refers to his unlimited mercy, goodness, and forgiveness. The speaker seems to be admonishing those who believe in God to stop trying to understand and comprehend everything that he does, and to just accept and trust in him. The faithful don’t have to fear God. Though on the exterior they may perceive a “frowning providence” (Line 15), or harsh demeanor, it actually “hides a smiling face” (Line 16). God’s love for his chosen people is at the core of God’s teachings.

The speaker wants their audience to hold onto God’s love as their anchor and continue in their belief in Him because his “purposes,” or plans, will “ripen fast,” or soon come to fruition (Line 17). Everything that seems dark and obscure now will eventually be made clear, “unfolding ev’ry hour” (Line 18). Things and actions that often seem random to the common man are actually interconnected in God’s divine plan. As the speaker equates, “The bud” (Line 19) could have a “bitter taste” (Line 19), but the “flow’r” that eventually blooms will be “sweet” (Line 20). A life event may initially seem like a horrible tragedy, with no positive end in sight, but good can eventually come from it. The final stanza reiterates these truths the speaker has been trying to convey to their audience. They reiterate the need for God’s followers to trust in their God, because “blind unbelief” will only “err” (Line 21) and leave the supposed faithful unfulfilled as they “scan his [God’s] work in vain” (Line 22). The speaker seems to be warning the audience that if they try to find the intricate, hidden details of God’s plan to the meaning of life, they will be left thoroughly disappointed. Trying to find the connection between every person, every action, is futile, for “God is his own interpreter” (Line 23). God alone knows his intentions, past and future. Only He will “make it plain” (Line 24) when the time is right. Until then, all the audience can do is wait patiently and faithfully.