Gilbert V. Growcott died in 1981, in his early 70s. He lived and died in Detroit, where he was Recording Brother of the old Berean Christadelphian ecclesia for many years. This was a large ecclesia until the reunion of 1953-54 took most of the members into the Central fellowship. GVG and a literal handful remained as the Berean ecclesia in the area, and traveled to Texas every year thereafter to attend the week-long Berean gathering — where he was one of the featured speakers, and where I made his acquaintance many years ago.

GVG was always known as “Rene” (pronounced Reen — long e). I was told that this was because as a small child he often avowed his desire to grow up and become a “Marine”, except that it came out as ‘rine — hence the nickname.

If this story is true, it is an extraordinary mismatch in one way — because Rene was the kindest and most non-militant of men. He was a lifelong bachelor who — so far as could be made out — never saved anything, but always gave away all he had (or nearly so) to those who had need. He was the de facto editor of the Berean magazine for years, but never assumed the title — although he did most of the editing, layout, typing, and printing and mailing each month.

He was a voluminous reader, and was characterized by the large satchel he carried to all the meetings, stuffed with concordances, Bibles, commentaries, and other Bible works, and files of his meticulous notes — everything precisely in its place. All the books were cut on a professional binder to eliminate all extraneous margins to the pages, and then labeled in black indelible ink on the edges of the pages — this was done so as to fit another 2 or 3 sizeable books into his carrying case.

His exhortations were, in my opinion, classics — although I would not classify him as a dynamic speaker. He wrote out his talks, and when he stood up to deliver them he invariably fixed his gaze just above the last row of listeners, and talked into the air. He gave the sense of the text in the simplest, and yet most profound, expositions. As a child, I thought he always talked too long, but as I grew up and began really listening, I sometimes wished he wouldn’t stop.

I never knew Rene to get angry or raise his voice or attack anyone with words spoken or written — although in every discussion he plainly knew more about almost every subject than did anyone else. He was always calm and dignified — what some might take for pomposity, but what I really believe was a serious attempt to maintain the fruits of the Spirit at all times. I don’t remember Rene ever saying anything that was particularly funny or even amusing. But I do remember him saying and writing many things that were most profound. He was always obsessed with the Bible aspects of practical holiness.

I don’t know that Rene had any hobbies or “outside interests”. His time was spent on his daily work (until he retired) and Bible study and work for the Truth. But I never knew him to criticize others because of their hobbies or pursuits. And though he had no children of his own, he was always attentive and kind to other children, including myself.

He lived in the basement of a Christadelphian couple’s house, with — literally — nothing more than a bed and a desk and a chair and a lamp, and shelves and shelves of books. All the books were cut down as described above, and laid flat and stored on edge (with titles written in black ink on the edges of the pages), so as to fit a couple more shelves on each wall.

A certain Levite and his concubine were traveling through the land of Benjamin, and as night approached they sought and received shelter in the home of an old man of Gibeah. But when the house was beset by certain “sons of Belial”, evoking unpleasant memories of the Sodomites (Gen 19), they realized how unsafe they were. This Levite allowed his concubine to be abused by the Benjamites — a circumstance which speaks not much better of him than of those who threatened him.

Finding the woman dead in the morning, he took her body and divided it into twelve pieces (like a priest would divide a sacrifice?) and sent the pieces into all parts of Israel. Then all the children of Israel were gathered together “as one man” (Jdg 20:1,8,11) out of revulsion at this hideous crime. By a comparison with 1Sa 11:7 we see that the people did not so act again in unison until the days of Samuel, probably 300 years later.

But their unity of action was unfortunately not preceded by consultation with God. The militia of the eleven tribes, minus Benjamin — 400,000 strong — made their plans without prayer. Though they finally asked of God who should go up first to the battle, yet their forces lost 22,000 men at the hands of the men of Benjamin, who defended Gibeah. This certainly implies that guilt in Israel was to be found on both sides, not only with Benjamin.

By various stratagems which need not be detailed now, the tribe of Benjamin was nearly annihilated. Once bloodshed started no one knew when to stop. In cutting off those who were “guilty” by their association, the rest of Israel used highly unsuitable methods and almost totally destroyed one of the twelve tribes. The punishment, because of haste and probably a measure of self-righteousness, was out of all proportion to the crime. In their zeal the men of Israel imposed by an oath a strict isolation upon those few Benjamites who remained, no matter what their degree of guilt or complicity.

The outcome was a terrible feeling of remorse, and some ironic words:

“O Lord God of Israel, why is this come to pass in Israel, that there should be today one tribe lacking in Israel?” (Jdg 21:3).

The fault was their own, in going too far in their zeal for purity, and the decimation of Israel, on both sides, was their punishment. Finally the leaders of this bitter civil war realized that they had indeed overstepped the bounds of reason. They now took some distinctly unusual steps, involving reprisals and kidnappings, to remedy, insofar as possible, the problem.

By these events the whole nation was disciplined and humbled and made to remember their essential unity as a nation, a unity which even extreme sins on the part of some should not be allowed to violate. Human nature has not changed from that day to this, and we often act still as though there is “no king in Israel”. We need as a brotherhood to remember that each of us shares in the same inheritance (Jdg 21:17), and that we must with care and patience remove the defects of the body. Otherwise, the sword we lift up against our brethren may do irreparable harm to the whole house of Israel.

1. Heralded by a prophet preaching repentance.
2. He first made an onslaught on the adversary — the devil — alone, yet not unassisted.

3. In the same action, he built an altar, and himself offered sacrifice, as though he were a priest.

4. The altar was named Jehovah-Shalom — the Lord of Peace.
5. His own people cried out against his worthy action.

6. A sign, a prophecy, of dew — first on the fleece, the ground being dry — and then on the ground, the fleece being dry: thus is foreshadowed the work of the Holy Spirit, first in Israel and later more fully among the Gentiles.

7. Those who were gathered unto him, by the sound of the trumpet, were reduced to a faithful remnant, being separated to him by water, and the expression of their abhorrence of all false worship. Those who lapped like dogs foreshadowed Gentiles, faithful to their leader.

8. The coming victory was symbolized in a cake of bread — made from barley (Lev 23:10 — barley).

9. The destruction of the Midianite host prefigures the greater destruction of the Last Day oppressor, in the same plain of Jezreel.

10. A victory accompanied by the blast of trumpets, the smashing of earthenware vessels and the manifestation of torches of fire, hitherto smoldering unseen.

11. A victory without weapons for the Lord’s people who “look on me and do likewise”.

12. “Every man’s sword against his fellow.” The same words come in Ezekiel 38:21.

13. The wolf (Oreb) and the raven (Zeeb) no longer ravage the flock of God.

14. These enemies meet their end at the very place which means an entering into inheritance for the people of God (Jdg 8:17,18).

15. Many details here prefigure the day of judgment. The names of those to be punished were written down. See RV margin of Jdg 8:14. There was one ground of condemnation — it was this: “They were my brethren.” And it was only the deliverer himself who executed judgement.

16. Zebah means sacrifice and Zalmunna means, probably, shadow withheld: Num 14:9.

17. Gideon’s words: “The Lord shall rule over you” — it is the Kingdom!

18. The leader is to be priest also, but not after the order of Aaron.

19. Seventy sons correspond in number with the nations of the world. (Gen 10 lists 70 names.)

“It is more blessed to give than to receive.” Here we have a principle that is beautiful as well as being true. It is partly recognized by almost everyone, although too often it is only seen in its least important aspect and applied in the worst possible way. The most selfish and shameless of profiteering traders might quote the saying as he gives a penny to the child of one of his victims. Possibly even then he would need someone present to witness the gift before he would be conscious of any blessedness in the act. Many times the saying has been applied to gifts under circumstances only differing in degree from this extreme illustration.

Of course, the principle applies to money just as the exercise of charity involves a proper use of the unrighteous mammon, but it is only one phase of the matter and by no means the most important. Money has almost ruined the word charity, so that to most people it expresses an idea as cold and hard as coins and as soiled and ragged as treasury notes. In the same way the blessedness of giving is pictured in many minds after the manner found in a child’s book of illustrated proverbs the affluent and well-dressed man giving a coin to the ragged child, blessed because he gives the cold coin of cold charity instead of being subjected to the humiliation of receiving it.

Even with money there is a possibility of blessedness in giving, far beyond the reach of such a picture. It is found by the one who distributes without ostentation, one who with delicacy and tact does good by stealth, making charity the warm and human power that it ought to be. One who is kind and not puffed up with the pride of possession, but with a recognition that all riches come from God, uses his wealth as a trust, with God as the only witness.

The principle, however, can be applied more effectively in other fields where it has not often been recognized. Human life is a long round of giving and receiving. The idea is popularly expressed in the words, “give and take”. Many philosophers have been wise enough to perceive that one of the great causes of toil in human life has been the greedy desire to take without giving. Such selfishness ends by being self-destructive. Those who persistently refuse to serve become parasites no longer capable of serving, while those who bear a burden too heavy for their strength may have their life of service unduly shortened. It can hardly be described as a matter of giving then. Their service is taken from them until the very life has been thrown away. There is no blessedness in that, either for those who take or those who have all taken from them. True blessing is found in free giving and receiving, the giver being more blessed of the two.

It has perhaps not often occurred to men to apply this principle on the spiritual plane, yet that is where it proves most completely true. There are many vigorous men who have only grasped the principle on the lowest plane of thought and perhaps have not applied it correctly even then. They can make their way in life and will take care not to be beholden to anyone. They would not take gifts; they are independent, so they think. Then when they feel the insufficiency of the flesh and need some spiritual help they are often harshly critical of those who minister. They want spiritual food and think that someone ought to have it ready for them, dished and served and almost predigested. They want to take and are not prepared to give anything.

Such men sometimes think that they give all that is required of them in giving money. This has been one of the great errors of Christendom, the attempt to buy that which is “without money and without price”. It is true that the apostle Paul says something regarding spiritual and carnal things which seems to suggest reciprocity in these matters. We must not put his teaching upside down, however. He says that Gentiles who are partakers of Israel’s spiritual riches have a duty to minister in carnal matters. He certainly does not suggest that carnal wealth can buy the spiritual treasures. The two kinds of riches are on a different plane. The currency is different and there is no known rate of exchange. The wealthy man who goes to his chapel with a feeling that he can purchase anything and a readiness to give of his abundance if the service pleases him, is not likely to receive any real spiritual food. He is not in the right condition to appreciate it. Possibly husks please him best. If so he can buy what he requires.

The fact is, it is hardly possible to receive true spiritual ministrations without first giving or being ready to give. This is seen if we think of three different types of men such as might be found in any community going to a Sunday morning service for the breaking of bread. The first goes as a matter of custom but in a very critical spirit, neither radiant nor receptive. He expects the reading will be bad and the singing execrable. The exhortation is sure to be the last word in unprofitable dullness, and the whole tone of the meeting is depressing rather than helpful. The second man goes in a receptive frame of mind, hungering and thirsting after righteousness, anxious to obtain some good from the meeting, but never reflecting that he has any responsibility in the matter of giving. The third goes quite as hungry for spiritual food as the second, but anxious to give as well as to receive. He will contribute his full quota of the right spirit even if there is no opportunity to give in any other way. If there is further opportunity to give he will be found ready.

It seems certain that the first-mentioned member will gather no spiritual wealth even if an unexpected mine is brought to light. He will probably be a potent influence in bringing about the depressing atmosphere that he deplores. We might on first thought assume that the second will only receive, leaving all the blessedness of giving to the third. On further reflection, however, we must conclude that members of the second type actually give, even though they are not conscious of the fact. It is hardly possible to hunger and thirst after righteousness without giving. Imagine the experience of a hard worker who from a sense of duty goes to minister to the depressing ecclesia of which he has had previous and painful experience. Imagine the difference it makes in administering the Word if instead of an audience composed entirely of critical and groaning dead weights, he finds some new faces obviously intelligent and receptive, men and women hungering after righteousness in fact. They give a renewal of strength although they do not utter a word and although their only thought is a desire to receive.

It is much better, however, that there should be conscious effort in giving, because then the work will be sustained in spite of disappointments. We have probably all at times fallen into the error of wanting merely to receive and then we have been disappointed. We have felt in need of spiritual help and the help has not been forthcoming. We have been sad and depressed and our whole being has cried out for the ministrations of someone with almost super-human qualities of insight and sympathy. No such being has appeared; ministrations have been on commonplace level. Possibly we have found that those with whom we have come in contact have expected to receive help with hardly a thought of giving. Then we may be inclined to complain. We seek the less blessed part and we fail to find it. In such distempered condition we are asking for such comfort as Christ gave to his disciples right under the shadow of the cross and just before they forsook him and fled.

Perhaps the side thought just expressed cuts to the root of the matter. In our distress we need the ministrations of one in still greater trouble but with the strength and will to help us in spite of it all. Ought we not to feel rather ashamed when such a truth is brought home to us? Surely we can imagine some of the disciples so feeling when they recalled to memory those last words recorded in the latter half of the Gospel of John. The Lord was giving when he had such need of receiving. He was comforting them as the last hours flew by to bring his supreme trial. It was still the more blessed part, but assuredly it was a hard one to choose.

The condition of mind we have just been considering is far removed from that healthy hunger for spiritual food which by its very zest and evidence of receptiveness gives strength to those who minister. Yet the same general principle applies. We must all be prepared to give such wealth as we possess and as God has filled our store. Babes in Christ are giving well, even if they only give attention. Men and women are expected to give more than this. Not only is it the more blessed part but often enough it is the only way of life. All kinds and grades of giving may be good, and it is good always to be receptive in spiritual things. The only wrong attitude of receptiveness is that unreasonable demand for superhuman ministrations and the carping criticism of the best that poor mortals can be expected to give.

Perhaps some readers would ask for some more practical suggestions as to how they can give. There is sometimes a sad tendency to suppose that the only gifts of service of any account are those that are open and prominent. As a matter of fact the value of such work is discounted just in proportion as it is alluring to the flesh. Surely there is no difficulty in finding work to fill up a hundred lives if we had them. Usually the best kind of giving is that most ready to hand, for in making such choice we really get to work instead of dreaming about what might be done.

We have heard of young sisters banding together for quiet, unobtrusive labours in rendering occasional help to overloaded mothers; cheerful, friendly visitors who would call on older sisters, not to waste time where it was already too scarce but to render help where it was needed. Such work required tact, of course. It would never be easy and certainly not attractive to the flesh, but it might easily prove a most blessed form of giving. In such everyday matters opportunities for giving can be found without any need for searching and often it is in such prosaic matters that hearts are most touched as well as hands being eased. The cup of cold water is an expansive symbol.

If brethren have a keen desire to give in the more prominent matters of ecclesial life there is ample opportunity for them. Give the right spirit and the right thought. Apply the golden rule when your duty is to listen and give attention. You may be called upon to pray or read; be prepared to give of your best then. Too often the harsh critic of ecclesial ministrations has failed utterly when he has been called upon to play the relatively easy part of reading. He has read from the book of the Law indistinctly and has not given the sense or caused those who hear to understand. If brethren are anxious to give in the work of the ecclesia let them learn to read well. Verily work shall be found for them and they shall receive as well as give.

Another instruction which surely applies to all kinds of giving is to be found in the apostle’s words to the Corinthians regarding the necessary collection of money: “Not of constraint but willingly, for the Lord loveth a cheerful giver.”

Perhaps we have not applied this admonition in any extended field, yet surely there is no reason why we should not. It is a principle and applies on every plane. Sometimes we have been guilty of rebellious gloominess in our work though not in the matter of money. We would give to the collections as we are able and give cheerfully, remembering the apostle’s admonition. Then we might fail utterly on a more important plane and never reflect that we were at fault. “Plenty of letters this morning and not a single one of any interest. All miserable requests for lectures!” The rule should be, of course, to give such service as we are able and to give cheerfully, just as in the matter of giving money.

It is nearly always possible to give even though one should be so bereft of strength and substance that work of any kind seems out of the question. A brother who for many years has been bedridden and hardly able to move a muscle has more than once sent forth a cheering and strengthening message just when it was much needed. It is hardly possible that he can realize the potency of such giving. It reproves the false feeling of faintness on the part of those who are relatively strong. Such messages are a clarion call to all who are really alive. Truly there are men, magnificent animals, who on the spiritual plane need to be carried everywhere and there are human wrecks who help to do the carrying.

Ah, if only we could have an ecclesia with everyone intent on giving, what a transformation it would make — brethren neither pulling down that which once they built nor supinely waiting to be fed; but all active, all giving and anxious to serve. A little fasting and special prayer in such a meeting might bring a direct message from Heaven as in the days of Daniel.

(PrPr)

I would like to consider one of my favorite hymns. It was 92 in the old hymnbook, and 142 in the new one.

1. God moves in a mysterious way, His wonders to perform; He plants His footsteps in the sea, And rides upon the storm.

2. Deep in unfathomable mines Of never-failing skill, He treasures up His bright designs, And works His sovereign will.

3. Ye fearful saints, fresh courage take. The clouds ye so much dread Are big with mercy, and shall break In blessings on your head.

4. His purposes will ripen fast, Unfolding every hour; The bud may have a bitter taste, But sweet will be the flower.

5. Blind unbelief is sure to err, And scan His work in vain; God is His own interpreter, And He will make it plain.

This hymn was written by William Cowper — who was not a Christadelphian, and in fact believed many “false doctrines”; but as a beautiful statement of the providence of God this hymn is — in my opinion — without parallel.

Cowper (pronounced “Cooper”) lived in the eighteenth century; throughout his life he was physically frail and emotionally sensitive. At an early age he suffered a mental breakdown and attempted suicide, because of the pressures of school work. He spent time in a mental institution. In later years he continued to be plagued by bouts with depression. But in the times between such spells, he devoted himself to reading the Bible, and composed many hymns characterized by a strikingly vivid use of Scriptural imagery. (In our new hymnbook, his hymns are also found in Numbers 244 and 317.)

Another hymn by Cowper which I find particularly striking, but which is not included in our hymnbook, is “There is a fountain”. I can imagine that it would not be considered for inclusion because of its strong reliance on the imagery of Christ’s blood. Such imagery might be thought to be too “emotional” — although it also has good Bible backing. It contains words such as…

“There is a fountain filled with blood, Drawn from Immanuel’s veins, And sinners plunged beneath that flood, Lose all their guilty stains.”

“Too much! Over the top! We should be governed by reason, and not by emotion.” That’s probably what many Christadelphians would say. And I can appreciate that; we just don’t DO that! But at the same time we should note that the symbolism of this hymn is solidly Bible-based:

“On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity” (Zec 13:1).

And that fountain is, of course, the sacrifice of Christ:

“If someone asks him, ‘What are these wounds on your body [or ‘in thine hands’: AV]?’ he will answer, ‘The wounds I was given at the house of my friends’ ” (v 6).

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Returning to our Hymn 142… notice the progression:

• Stanza 1 is about the sea;

• Stanza 2 describes things under the earth;

• Stanza 3 describes the heavens; while…
• Stanza 4 talks about the crops, upon the earth.

• And the final stanza is a summary: Look at ALL God’s works!

The theme of the hymn (which is based in large part on Job 28) is that, one day, God will make it all plain — and the things we don’t really understand now will be explained in their fullness then. This is not only an idea to be found in Job 28; it is perhaps the main point of the whole Book of Job. It is God’s main theme when He finally communicates directly with Job.

The suffering Job asks, “Why? Why?” in ever increasing pain and bewilderment, which finally comes to border on sin, if not cross the line, into anger with God, and bitterness, and an unjustifiable pride in his own “righteousness”. (We shouldn’t be too hard on Job, however; we haven’t come within miles of experiencing the degree and depth of suffering and loss that he did.)

And finally, toward the end of the Book, God reveals Himself to Job. Ironically, He doesn’t give Job a point-by-point analysis of the reasons for every loss and every trial Job went through. Instead, God bids Job look at the world around him, with its natural phenomena: “Job, were you there when I created the heavens and the earth? Can YOU feed the wild animals? Can YOU explain how the child grows in the womb? Can YOU tame the mighty beasts and sea-creatures, and get them to do YOUR will?” Etc, etc. In short, and rather crudely paraphrased, God is telling Job: “I AM GOD, AND YOU ARE NOT!”

And evidently, Job finds that answer satisfactory, for he repents “in dust and ashes”, and is forgiven for his indiscretions and his speaking against God. And God at last blesses Job once again.

But still, there is no definitive answer from God — not really — as to WHY Job needed to suffer as he did. The real answer is, instead: “Job, you let ME worry about that!” The answer is not that much different from the familiar parental answer: the child asks, “Why? Why? Why do I have to go to school? Why do I have to eat my broccoli? Why do I have to go to bed at 8 o’clock? Why? Why?” And the parent says: “Because I said so!” Or… “I’m the parent and you’re not!”

Which is another way of saying, “Trust in Me to do the right thing, even with your life, and one day I will explain everything. That will be the day you will be prepared to understand My ways. Until then… why, you just have to have faith!”

A hard answer to accept, because we imagine ourselves very intelligent creatures, and we think we can handle all knowledge, if it is just communicated to us! But we can’t, apparently! God tells us, “You can’t handle all the truth; I’ll tell you what you need to know for now… and the rest will come later.”

That’s what this hymn is all about.

STANZA ONE: THE SEA

God moves in a mysterious way, His wonders to perform; He plants His footsteps in the sea, And rides upon the storm.

The image of God’s footsteps in the sea is the profound thought of this stanza. Paul concludes a main section of his letter to the Romans with a doxology of praise to God, with these words:

“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Rom 11:33).

The wisdom of God, Paul says, is in the “depths” (of the sea!), and it is “unsearchable” or “mysterious”. It is a place where man can scarcely venture, without sinking into oblivion. Just as Peter tried to walk on the water, and sank — so there are certain depths of knowledge and understanding that we cannot reach, for now. And while Peter’s desire to walk on the water to Jesus was commendable, such a walk wasn’t meant to be… at that time. Better to remain safe in the boat.

There was a time, however, when Israel did follow the footsteps of God through the sea — and that was when He led them out of Egypt! Psa 77 alludes to this:

“Your path led through the sea, your way through the mighty waters, though your footprints were not seen. You led your people like a flock by the hand of Moses and Aaron” (vv 19,20).

The footprints were not seen, because after the Glory of God led them through the sea bed, the waters closed over their path — drowning the Egyptian army that attempted to follow them there.

The only way we are safe in the “depths” of the sea is when our Heavenly Father takes us by the hand to lead us, and even then we must stick close to Him — like the flock of sheep must stick close to the shepherd. Those who attempt to walk through that “sea” on their own initiative, like Pharaoh’s army, will surely sink and drown in the “sea” of their own pride and ignorance.

STANZA TWO: UNDER THE EARTH

Deep in unfathomable mines Of never-failing skill, He treasures up His bright designs, And works His sovereign will.

Here we get even closer to Job 28 — which is an extended parable: the miner tunnels underground to find the precious metal ore, or gem stones, which are hidden from ordinary view… “But where can WISDOM be found?” (v 12). It cannot be bought, yet it is worth far more than any precious gems, like diamonds or rubies. “God understands the way to it — that is, WISDOM — and he alone knows where it dwells” (v 23). It is buried as far as natural man can see; it is… here’s that wonderful word!… “unfathomable”. We cannot reach the “depths” where it is hidden!

Elsewhere, however, Job himself has spoken about this theme, for he says, in Job 23:8-10: “But if I go to the east, he is not there; if I go to the west, I do not find him. When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him. But he knows the way that I take; when he has tested me, I will come forth as gold.”

There is an irony here: wherever Job seeks to find God, he cannot. By this he must mean: “I look for Him like I might seek a man, but… He is never there!” However, even though Job cannot “find” God, Job is never out of God’s sight — God is always with him, seeing him, and watching over every step he takes: “HE knows the way that I take!”

God is always there, though never seen. And all the while Job is asking his questions, and seeming to get no answers, and looking for the face of God, and seeming to find nothing… all that time God is mining, and extracting, that most precious of metals — GOLD — out of the life of Job! “When HE has tested me, I will come forth as GOLD!” Out of the “unfathomable” mine of human nature, God is — by His never-failing skill — mining and extracting and refining and purifying His own special treasure: the tried faith of His servant Job, which is like gold tried in a furnace (1Pe 1:7)!

So the treasure to be desired, as Job 28 (and Proverbs) says, is “wisdom”, but it is not wisdom in the abstract. It is instead wisdom tried and tested, that has traveled in the way of God: “He knows the WAY I take!”

Wisdom is not so much the “object” one finds, somewhere along the way. Rather, it is the “journey” one takes in the quest for that wisdom! It is by the journey of our lives in the Truth, and out of that journey, that God Himself — in His wisdom, His “bright design”, His “sovereign will” — extracts the “treasure” He is seeking: a character that has been put to the test, and purified, and prepared for eternity with Him.

God’s work of “creation” did not end on the sixth day; it is an ongoing work of “creation” (called in the New Testament the “new creation”), whereby we are being turned into something worth preserving, something worth God’s love and time and effort. “Behold, I create all things new!” And that includes US!

STANZA THREE: THE HEAVENS

Ye fearful saints, fresh courage take. The clouds ye so much dread Are big with mercy, and shall break In blessings on your head.

From a discussion of “wisdom” being mined out of the earth, the Book of Job moves to a consideration of the heavens. Elihu finally speaks, and he describes a God who is beyond our understanding — even as the phenomena of the sky is beyond our understanding, or control:

“How great is God — beyond our understanding! The number of his years is past finding out. He draws up the drops of water, which distill from the mist as rain; the clouds pour down their moisture and abundant showers fall on mankind. Who can understand how he spreads out the clouds, how he thunders from his pavilion? See how he scatters his lightning about him, bathing the depths of the sea” (Job 36:26-30).

The clouds bring rain, which nourishes the earth, and thereby nourishes man. But those clouds can be frightening, even to the “saints” of God! In Job 37, Elihu seems to be describing — in great detail — an approaching storm (vv 1-5,11-13; etc). Closer and closer it comes, and fiercer and fiercer grow its manifestations, until… finally… God Himself speaks out of the storm (Job 38:1)!

The scene here is similar to the one described in 1Ki 19, where the prophet Elijah has fled for his life to mount Horeb, or Sinai. There he experiences a “theophany” — a manifestation of God which is frightening in the extreme: a great and terrible wind (a tornado?) tears the mountains apart, and a savage earthquake shakes them even further. Then comes the great fire (lightning?) — so that the prophet flees into the cave to escape. And all this to introduce Yahweh Himself, who finally speaks… in “a still, small voice”, or by a “gentle breeze”.

The way God acts, in the world at large and with the nations, OR in the individual trials of each of our lives, can seem — at first — to be fearsome, like the rumbling of thunder or the crash of lightning! But we find, in time, that the “clouds” we so much dreaded are in fact filled with… the mercy of God, and that all that He does is, ultimately, for our blessing. When He speaks to us in the gentle voice, then we understand that all that went before was for our good (Rom 8:28) — and that He is truly in charge, and has a design and a purpose for each of us, in every particular.

STANZA FOUR: UPON THE EARTH

His purposes will ripen fast, Unfolding every hour; The bud may have a bitter taste, But sweet will be the flower.

The parable of the farmer and the seed and the harvest — found throughout Scripture, in many forms — is the basis of this stanza.

The farmer must sow his seed, and then trust in God to bring the sun, and the rains, at the proper time, in order to produce a harvest — even though he cannot understand how it all works together (Ecc 11:1,5,6).

The family, down to their last stores of grain, must sow in faith — trusting that God will give them an increase to support their lives (Psa 126:5,6).

The preacher of the gospel must cast his “seed” into all kinds of soil, trusting that some of it will take root and produce a good harvest (Mat 4; Mark 4).

The single kernel of wheat (Jesus Christ himself) must fall into the ground, and DIE, before it can produce the harvest of much grain (those who, in faith, partake of that life) (John 12:23-28).

And, for each of us, discipline and correction from God — though unpleasant — WILL “produce a harvest of righteousness and peace for those who have been trained by it” (Heb 12:11). The “bud” may be exceedingly “bitter”, but the “flower” — the final result — will be “sweet” beyond our reckoning.

STANZA FIVE: THE LESSON

Blind unbelief is sure to err, And scan [ie, observe] His work in vain; God is His own interpreter, And He will make it plain.

God WILL make it all plain, in His own time. What we need is patience, and faith, and trust in Him. What we need also is a recognition that all the answers are not immediately available — that we may need to WAIT for them to be given to us! What we need is the willingness to LET GO (of our own desires, and our own timetable, and our own preconceived ideas of “how things ought to be”), and LET GOD… let God decide how, and when, and where to try us, and to mold us, and to discipline us — for He alone knows best what we need.

“Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1Co 13:12).

“Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he [Christ] appears, we shall be like him, for we shall see him as he is” (1Jo 3:2).

“These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore, they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes” (Rev 7:14-17).