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We Would See Jesus [Park]

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Words: John Edgar Park (b. March 7, 1879; d. March 4, 1956)
Music: Cushman, by Herbert Barclay Turner (b. July 17, 1852; d. May 1, 1927)

Note: This hymn uses the same four opening words as that of Anna Warner: “We would see Jesus, for the shadows lengthen,” but Park’s is an entirely different hymn. Park’s hymn was published in 1913, Warner’s sixty years earlier. And while the later hymn has neither the poetic quality or the devotional depth of Miss Warner’s work, it’s a pretty song about the earthly life and ministry of Christ. I do, however, have some concerns about it. You’ll have to decide whether they are sufficient to keep you from using the song.

As to the tune that has traditionally been used with the hymn (Cushman) it has been criticized as below standard by a number of people. Carlton Young, in the Companion to the United Methodist Hymnal, calls it “tedious and clichéd” (p. 683). One hymnal I checked uses instead the tune Henley, by Lowell Mason. (See Dear God, Our Father in the Cyber Hymnal.)

(Stanza numbers in brackets below refer to the stanza number in The Cyber Hymnal. Find the link at the bottom of the article.)

T he opening phrase, taken from John’s Gospel, comes from the older English of the King James Version:

There were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, “Sir, we would see Jesus [i.e. we wish to see Jesus]”.

Jn. 12:20-21

Dr. Park said his hymn was written “as a hymn for youth and promise and sunshine.” Later he added that it was:

Written in 1913 in connection with two books I had published at that time on the Sermon on the Mount. This hymn was an attempt to capture the youthful enthusiasm for Jesus, as contrasted with the more middle-aged nostalgia usually represented in hymns.

Companion to Baptist Hymnal, p. 236

The opening stanza perpetuates a common idea that the Bethlehem star was shining above the stable. Nowhere in Scripture is that stated; nowhere do we read of the shepherds viewing the star. If the wise men traveled from Persia following the star, they did not arrive until several weeks, or even months, after Jesus was born. By that time, He was no longer a newborn infant lying in a manger, but was found, to be a “young Child” in a “house,” with Mary (Matt. 2:11).

(1) We would see Jesus; lo! His star is shining
Above the stable while the angels sing;
There in a manger on the hay reclining;
Haste, let us lay our gifts before the King.

(2) gives us a picture of the boy Jesus growing up. There is a speculative element to what Park tells us, though it doesn’t depart too far from what is possible. As “the carpenter’s Son” (Matt. 13:55), it would be traditional for the young Jesus to learn the trade of His adopted father, Joseph. But we have only the one glimpse of Him in boyhood, in the temple, when He was twelve years old (Lk. 2:41-50). Beyond that there is a basic statement:

Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. And Jesus increased in wisdom and stature, and in favour with God and men.

Lk. 2:51-52

(2) We would see Jesus, Mary’s Son most holy,
Light of the village life from day to day;
Shining revealed through every task most lowly,
The Christ of God, the life, the truth, the way.

I suppose I understand what Park means in the third line of (3), about the preaching of “birds and flowers and sky,” but I think the line could have been better employed. His reference to the Lord healing “before the sun was set” (4), seems to be a reference to Mark 1:32, except that Mark pointedly says the ministry of healing happened “when the sun had set.” It was the Sabbath Day (vs. 21), and pious Jews would have waited for the day to end at sunset to bear their sick and infirm to Jesus.

Note: A later editor changed the fourth line of (4) to what you will see in the Cyber Hymnal. The original said, “Of God and man in loving service met.” Either is fine. The latter implies the incarnation, though a little less strongly.

(4) We would see Jesus, in His work of healing,
At eventide before the sun was set;
Divine and human, in His deep revealing
Of God made flesh, in loving service met.

The final stanza is a call to commitment, and it is a lovely gem. (The word “meaner” is used in the sense of less worthy.)

(5) We would see Jesus, in the early morning,
Still as of old He calleth, “Follow Me!”
Let us arise, all meaner service scorning;
Lord, we are Thine, we give ourselves to Thee.

Questions:

  1. Are the concerns mentioned sufficient that you would not use this hymn?
  2. What other hymns do you know about the earthly life and ministry of Jesus, before He went to the cross?

Links:

The Comforter Has Come

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Words: Frank Bottome (b. May 26, 1823; d. June 29, 1894)
Music: William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

(Stanza numbers in brackets below refer to the stanza number in The Cyber Hymnal. Find the link at the bottom of the article.)

T he title “Comforter” (KJV) is given to the Spirit of God by the Lord Jesus (Jn. 14:16, 26; 15:26; 16:7), but that may not be the best translation of the Greek word. The problem we have is that there is no single English word that can represent the original Greek word, parakletos. Though “Comforter” was used by the translators of the King James Version, it does not adequately cover the full meaning.

A paraclete is literally one called alongside (para = beside + kaleo = to call). So, the Holy Spirit, in His present ministry, is One called alongside believers, summoned by the Lord Himself. But why? To comfort, yes. But much more than that. Though there are many ministries of the Spirit (e.g. see Jn. 16:7-11), here are two that relate significantly to the word parackletos.

1) He is an Advocate or Intercessor, who pleads on our behalf.

The same Greek word (parakletos) is translated Advocate, when used of the Lord Jesus, in His present ministry at the Father’s right hand (I Jn. 2:1). He is Advocate of the saints in the sense that His finished Calvary work is recognized by the Father, and as a result we are “saved to the uttermost [completely and forever]” (Heb. 7:25). The Holy Spirit is said to be our Advocate and Intercessor in prayer, the Advocate in our supplications.

The Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered….He makes intercession for us according to the will of God.

Rom. 8:26-27

So many times, in praying for ourselves or others, we are uncertain what the will of God is. We are unsure of how to pray for a dying family member, for example. Is it the will of God to promote them to heavenly glory? Or should we pray that they be raised up to health again?

The assurance Romans 8 gives us is that we can lay our requests before the throne of God, in thankful submission to His will. In that we can trust the Holy Spirit to express the desires of our heart, and interpret them according to the will of God.

2) He is a Helper, called alongside, to teach and guide us, to the glory of Christ (Rom. 8:14, 16).

This is the particular emphasis in Christ’s “Upper Room Discourse” (Jn. 13–16). “The Helper [parakletos], the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you” (Jn. 14:26, NKJV).

When the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.

Jn. 15:26

When He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you.

Jn. 16:13-14

It is just here that I’m concerned about the emphasis of Mr. Bottome’s song. Yes, the Holy Spirit has come to engage in the ministries that are particular to the present time (i.e. after death and resurrection of Christ, and after Pentecost). The entire hymn is a celebration of the coming of the Spirit. But the Spirit’s ministry is to glorify Christ, not Himself (Jn. 16:14). It is important to know about the Holy Spirit and His work, and to honour Him, the third Person of the Triune Godhead. But I believe the focus should be kept on our Saviour, the Lord Jesus Christ.

I did a little experiment. I don’t claim that it proves anything, but it’s interesting. Knowing that the Bible is inspired by the Spirit of God (II Pet. 1:21), I wondered how much He talks about Himself, and how much He has to say about Jesus. Terms such as the Holy Spirit, or the Spirit of God are used in Acts and the epistles 67 times. Words such as Jesus or Christ are used 789 times (ten times more).

Perhaps that suggests where our emphasis should be. It is certainly where I feel most comfortable focusing my praise and worship. The Lord Jesus Christ is “the brightness of His [God’s] glory, and the express image of His person” (Heb. 1:3). “In Him dwells all the fullness of the Godhead bodily” (Col. 2:9). The “long, long night” (CH-2) of sin’s deadly grip was broken when Christ, “the Dayspring [Dawning] from on High” visited us (Lk. 1:78), the One who is the “Bright and Morning Star” (Rev. 22:16), “to whom be glory forever and ever” (Heb. 13:21; cf. Rev. 5:12).

(1) O spread the tidings ’round, wherever man is found,
Wherever human hearts and human woes abound;
Let every Christian tongue proclaim the joyful sound:
The Comforter has come!

The Comforter has come, the Comforter has come!
The Holy Ghost from heav’n, the Father’s promise giv’n;
O spread the tidings ’round, wherever man is found–
The Comforter has come!

(2) The long, long night is past; the morning breaks at last;
And hushed the dreadful wail and fury of the blast,
As o’er the golden hills the day advances fast!
The Comforter has come!

Questions:

  1. Is it possible to put too much focus on the Holy Spirit, and not enough on the Lord Jesus Christ?
  2. Is this a hymn you would find useful in your church?

Links:

How Brightly Beams the Morning Star

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Words: Johann Adolf Schlegel (b. Sept. 17, 1721; d. Sept. 16, 1793); English translation by Catherine Winkworth (b. Sept. 13, 1827; d. July 1, 1878)
Music: Wie Schön Leuchtet (How Beautiful Shines), by Philipp Nicolai (b. Aug. 10, 1556; d. Oct. 26, 1608)

Note: The Cyber Hymnal credits Johann Schlegel with the text. However, what he produced was a reworking of the original by Philipp Nicolai. Thus, the latter man was largely responsible for both words and music. The tune, as it was first composed in 1599, was adapted by Nicolai for his purpose. There are many variations and adaptations of this hymn’s text. William Mercer (1811-1873) produced another English version. It is worth going to the Cyber Hymnal to read Catherine Winkworth’s full translation.

The Cyber Hymnal seems to give us the original tune, with its strange variations in the rhythm. Lines begin slowly, but suddenly speed up. (It gave me the sensation of a scurrying motion, like a startled mouse racing to its secure hole!) The versions harmonized by Bach and Mendelssohn even out the rhythm making the hymn tune what is called isorhythmic. To my mind, this gives the text a more suitable frame, suggesting stately majesty.

(Stanza numbers in brackets below refer to the stanza number in The Cyber Hymnal. Find the link at the bottom of the article.)

P hilipp Nicolai wrote the hymn at a time of great suffering in his town. In 1597, Unna, in Westphalia, was stricken by a deadly plague. Fourteen hundred people died. Nicolai, the Lutheran pastor, saw a steady stream of funeral processions past his window. This deluge of death turned his thoughts to the glorious future awaiting the saints, through Christ. This became the inspiration for the present hymn and one other one. One author describes the experience in this way:

“One morning in great distress and tribulation in his quiet study, he rose in spirit from the distress and death which surrounded him to his Redeemer and Saviour, and while he while he clasped Him in ardent love, there welled forth from the inmost depths of his heart this precious hymn of the Saviour’s love and of the joys of heaven. He was so entirely absorbed in this holy exaltation that he forgot all around him, even his midday meal, and allowed nothing to disturb him in his poetical labours till the hymn was completed–three hours after midday.”

Dictionary of Hymnology, by John Julian, Vol. I, p. 806

Pastor Nicolai called the text, “A spiritual bridal song of the believing soul concerning Jesus Christ, her heavenly Bridegroom, founded on the 45th Psalm of the prophet David.” If you look at the psalm, you’ll see that it is actually attributed to “the sons of Korah” (temple musicians), not to David (though it’s not impossible that David wrote it and dedicated it to them).

Psalm 45 is a royal wedding psalm. And given that Christ was to come from the house of David, it is appropriate to see a prophetic application to Him and His heavenly bride, the church. It is the Lord Jesus Himself who says, “I am the Root and Offspring of David, the Bright and Morning Star” (Rev. 22:16). He is “the brightness of His [the Father’s] glory” (Heb. 1:3).

(1) How brightly beams the Morning Star!
What sudden radiance from afar
Doth glad us with its shining,
Brightness of God that breaks our night
And fills the darkened souls with light
Who long for truth were pining!
Thy Word, Jesu, inly feeds us,
Rightly leads us, life bestowing;
Praise, oh praise such love o’erflowing.

“Here my comfort, there my crown” (2) reminds me of the refrain of Lydia Baxter’s Precious Name (“Take the name of Jesus with you”) which calls our Saviour the “Hope of earth and joy of heaven.” Or John Monsell’s Fight the Good Fight, which says, “Life with its way before us lies, / Christ is the path and Christ the prize.” The Son of God, in His Person does not change (Heb. 13:8), but our perspective will. With cleansed and renewed vision “we shall see Him as He is” (I Jn. 3:2).

(2) Thou here my comfort, there my crown,
Thou King of heav’n, who camest down
To dwell as man beside me;
My heart doth praise Thee o’er and o’er,
If Thou art mine I ask no more,
Be wealth or fame denied me;
Thee I seek now; none who proves Thee,
None who loves Thee finds Thee fail him;
Lord of life, Thy powers avail him!

(5) All praise to Him who came to save,
Who conquered death and burst the grave;
Each day new praise resoundeth
To Him the Lamb who once was slain,
The Friend whom none shall trust in vain,
Whose grace for aye aboundeth;
Sing, ye heavens, tell the story
Of His glory, till His praises
Flood with light earth’s darkest places.

Questions:

  1. What is for you the greatest blessing described in this wonderful hymn of worship?
  2. Is this a hymn you could use in your church?

Links:

No Night There

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Words: John Ralston Clements (b. Nov. 28, 1868; d. Jan. 1, 1946)
Music: Hart Pease Danks (b. Apr. 6, 1834; d. Nov. 20, 1903)

Note: This 1899 hymn is sometimes listed as The City Foursquare. A biography of Mr. Clements, and an account of how he came to write the song, can be found on the Wordwise Hymns link. As well as sporting a most impressive moustache (see the picture on the Cyber Hymnal), Mr. Danks also wrote the music, in 1873, for an extremely popular ballad, Silver Threads Among the Gold. Morbid though its sentiments may seem today, it has been recorded by many artists, and is still a popular barbershop quartet number.
Darling, I am growing old,
Silver threads among the gold,
Shine upon my brow today,
Life is fading fast away.

But consider John Clements’ beautiful song. It begins:

(1) In the land of fadeless day,
Lies “the city foursquare,”
It shall never pass away,
And there is “no night there.”

God shall “wipe away all tears”
There’s no death, no pain, nor fears;
And they count not time by years,
For there is “no night there.”

(Stanza numbers in brackets below refer to the stanza number in The Cyber Hymnal. Find the link at the bottom of the article.)

There are many beautiful cities across North America and around the world. But there’s none that isn’t struggling with a variety of problems. Housing is one, particularly affordable housing for those on a lower or fixed income. Efficient transportation is another, and the pollution caused by thousands of vehicles on the move each day. Then there’s often a deterioration of the inner city, with slums that tend to breed violence and racial tensions. And where will the money come from to deal with such things?

The Bible has a great deal to say on the subject of cities, with the word “city” or “cities” found there more than eleven hundred times. The first recorded city was founded by Cain, the man who murdered his brother Abel (Gen. 4:17). The last city mentioned is the heavenly city of God, New Jerusalem (Rev. 22:14, 19). There is quite a contrast between the two. The first was built by an unbeliever in rebellion against God, the second by God Himself (Heb. 11:10).

God understands the problems cities face–that “the dying groan in the city, and the souls of the wounded cry out” (Job 24:12). And “by the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked” (Prov. 11:11). “Woe to him who builds a town with bloodshed, who establishes a city by iniquity!” (Hab. 2:12). And the Lord sees and knows when promiscuous women standing “by the highest [most conspicuous] places of the city,” seek to lure foolish men to their destruction (Prov. 9:13-18).

Mentioned over seven hundred times in Scripture, the earthly city of Jerusalem, was given by God to His people Israel, as the seat of her kings and the centre of her worship. As such, its welfare is of special concern to Him. Jesus wept over the city, knowing the unbelief of the people, and of the judgment to come upon them (Matt. 23:37-39). It is still a troubled place, and we ought to “pray for the peace of Jerusalem” (Ps. 122:6).

But, like Abraham of old, the saints today should be looking forward to dwelling in the city “whose builder and maker is God,” where the Lord is preparing a wonderful place for us to live with Him forever (Jn. 14:2-3). It is called, “[the heavenly] Mount Zion…the city of the living God, the heavenly Jerusalem” (Heb. 13:22), and “the holy city, New Jerusalem” (Rev. 21:2). The book of Revelation has much to say about this heavenly city. There’s space here to mention only a few of its features.

The city is laid out as a square, fifteen hundred miles in each dimension (“the city lieth foursquare,” Rev. 22:16 KJV). Since this dimension is also applied to its height, some have suggested that it is a pyramid, with the throne of God at the apex. We’ll have to wait and see. But we do know the throne of God is there (Rev. 21:3; cf. 4:1-2). And that it is a city of gold, and a city of light (Rev. 21:21, 23), and a city where there is no more pain, sickness or death (21:4).

(3) All the gates shall never close,
To “the city foursquare,”
There life’s crystal river flows,
And there is “no night there.”

(4) There they need no sunshine bright,
In “that city foursquare,”
For the Lamb is all the light,
And there is “no night there.”

Questions:

  1. Other than the presence of Christ there, what to you is the most outstanding feature of the heavenly city?
  2. What other hymns do you know and use about heaven?

Links:

Christ the Healer: An Analysis (full index)

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Here’s the full index for the review of Christ the Healer by F. F. Bosworth. The analysis deals not only with the book, but with topics such as Bible interpretation, divine healing, and suffering. See the introduction for more.

Christ the Healer by F. F. Bosworth

Christ the Healer: An Analysis (part 14)

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A study of the book, Christ the Healer, by F. F. Bosworth:

Summary and Concluding Thoughts

Christ the Healer by F. F. Bosworth

Let us briefly retrace the steps we have come by, to our conclusion. In the development of any statement of doctrine, Interpreting the Scriptures must be a major concern. Mr. Bosworth lets us down, time and again, in this area.

Too many times we are asked to read into passages things that are far from the sacred writer’s intention. And frequently Bosworth tries to create his own “context” for verses and parts of verses, by grouping together things that are not remotely connected. It is possible to prove almost anything in this way, as the cults have shown over the years. But it is not responsible or honest to take our own meanings to the Word of God, making it say what will satisfy our own conclusions.

Then, in Where Sickness Comes From, Bosworth blames sin and Satan. They are certainly involved, at some points. But his system is far too simplistic. And he does not have an adequate understanding of the original curse upon creation, and its far-reaching effects.

His view of bodily healing is absolute. For him, Healing and the Will of God (part 1, part 2) can be summarized with the simple concept that God is ready and willing to heal us of every sickness now. If we are not well it is not the Lord’s fault, it is ours. But the healing of “all” at particular times in Bible history in no way guarantees that that is God’s plan for all time in every circumstance. There is ample evidence to suggest that it is not. “In everything give thanks; this is the will of God” (I Thess. 5:18).

Paul’s Thorn in the Flesh relates to Bosworth’s explanation of what Paul records in II Cor. 12. He must rule out continuing illness for the Apostle. And he does some strange interpretive gymnastics to do so. We do not know what ailed Paul. But that it was an ongoing physical malady is a reasonable possibility. To deny it as a possibility, one must ignore the consensus of scholarship and even a common sense reading of the text.

It is a major contention of those who believe in faith healing that healing is insured by the atonement. I would agree, if we mean ultimately, in the new creation. But they mean immediately, by faith – just as we appeal to God for salvation. Healing and the Atonement (part 1, part 2) attempts to set the record straight and to see this teaching in the light of the total revelation of God’s Word.

If the latter point of view, offered in the section on atonement, is correct, what does that say of the possibility of healing in our day? That is the theme of Healing in the Present Age (part 1, part 2, part 3). Five means of healing are suggested, including the supernatural. That can be considered along with the possible explanations, when miraculous healings are claimed. God does heal, in many ways. But He has not guaranteed the Christian perfect health this side of eternity.

In God’s Purpose in Suffering (part 1, part 2) I have tried to suggest some of the reasons why a wise and loving God might allow His children to experience trials of various kinds. A positive, submissive and trusting attitude toward what He is doing bears great dividends. We do not always know His plan. But we can cling to Him with confidence. He never makes a mistake.

And let me leave the last word to F. F. Bosworth. Taking one comment slightly out of context, we have a conclusion that is worthy of any Christian.

The first thing to learn is to cease to be anxious about the condition of the body; because you have commited it to the Lord and He has taken the responsibility of your healing [we might add, “one way or the other”]. You are to be happy and restful in the matter because you know from His Word that He takes the responsability of every case committed to Him.

p. 120

Christ the Healer: An Analysis (part 13)

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A study of the book, Christ the Healer, by F. F. Bosworth:

VII. God’s Purpose in Suffering 2

3. Truth About God

Trials can:

  1. Be used by the Lord to get our attention – to make us more aware of Him (Ps. 107)
  2. Be a reminder of the sovereignty of God (Job 38:1-4; Ecc. 7:13-14; Rom. 9:14-24)
  3. Teach us to fear (reverence and honour) the Lord (Prov. 9:10-11, 10:27; Ps. 33:18-19)
  4. Provide opportunities for God to display His power (Jn. 9:3; Rom 9:17)
  5. Be an evidence of God’s longsuffering and grace (Matt. 23:37; II Pet. 3:9)
  6. Assure us of God’s love for His own (Heb. 12:6-7,10)
  7. Reveal the faithfulness of God (Rom. 5:3-5; Phil. 4:11-13,19) -note that God keeps His Word both to bless and to chasten (Deut. 28:1-2,15; Lam. 3:22-39; Ps. 119:75)
  8. Teach important lessons to the angels, to the glory of God (Job 1:9,21, 13:5; Eph. 3:8-10; I Pet. 1:11-12)
  9. Give us a new appreciation for the sufferings and anguish of the Lord (II Sam. 18:33; Matt. 8:20; I Pet. 2:22-23; Jn. 1:11, 13:18; Mk. 14:50, 15:34)
  10. Reveal God’s character to others, through us (Jn. 13:34-35, 17:23; II Cor. 1:5; Phil. 1:20)

4. Truth About Spiritual Growth

Trials can:

  1. Prompt us to examine ourselves, to discover unrecognized sin (I Cor. 11:28-32)
  2. Reveal wrong attitudes and sinful habits (Ps. 127:1-2; Prov. 16:18; Matt. 7:24-27)
  3. Motivate us to change our ways (Jon. 1:1-4,17, 2:1, 3:3)
  4. Remind us of our own weakness and the folly of trying to live independently of God (Prov. 20:24; Jer. 10:23; Jn. 15:5; Rom 7:18; II Cor. 3:5, 12:7-10)
  5. Provide a test of the reality of our faith or the consistency of our obedience toward God (Deut. 8:2-3,5-6; Jud. 2:20-23; Job 23:10; I Pet. 1:6-7)
  6. Be a tool in God’s hands to develop the fruit of the Spirit (Gal. 5:22-23; Jas. 1:2-4; I Pet. 5:10; Heb 6:10-12)
  7. Be an evidence of spiritual vitality and commitment and growth (Jn. 15:18-21; Acts 5:41, 9:15-16; II Tim. 3:12)
  8. Advance us to new levels of dependency and submission to God, leading to greater blessing and fruitfulness (Jn. 15:5; II Cor. 12:9; Phil. 3:10-14; Ps. 34:8)

5. Truth About Christian Service

Trials can:

  1. Be a call to identify ourselves more clearly with Christ (Heb. 13:12-14; I Pet. 2:21; Phil. 3:7-10)
  2. Spur us on to reach the lost for Christ (Acts 8:3-4, 5:40-42, 16:25; and, in principle, Lk. 16:23,25-27)
  3. Remind us of our responsibility for one another (Josh- 7:1,4-5,11; I Cor. 12:25-27)
  4. Give us opportunities to minister to others – i.e. in their trials (Lk. 10:30-37)
  5. Help us develop new abilities or make us aware of gifts we never knew we had (Ps. 18:17-18,34-37; Jud. 6:11-12)
  6. Increase the practicality and value of our ministry to others (II Cor. 1:3-6, 4:8-12,15)
  7. Strengthen the bonds of love and friendship between God’s people (Acts 4:21,29,32-34, 11:27-30; Rom. 12:4-5,15; I Cor. 12:25-27; II Cor. 8:1-5; Phil. 4:13-18)
  8. Provide us with key opportunities to glorify God (I Cor. 1:26-2:5, 6:20; Phil 1:20; Heb 13:15; I Pet.4:14,16)
  9. Give us the opportunity to earn future rewards (I Cor. 3:11-15; II Cor. 4:17; Jas. 1:12 and Rev. 2:10 – the “crown of life” in these verses has been called The Sufferer’s Crown; Matt. 5:1-12)

Earlier, I mentioned Bosworth’s use of Jn. 8:32 and his statement that knowing the truth would get us healed. Of course that is true, in the eternal sense. But it is not so temporally. In this section, we have seen that there is much truth to be learned in and through suffering. Needless to say, not all of the many purposes given above will apply in every case. But in total, they give us some idea of the richness of the educational value of our trials.

Interestingly enough, Mr. Bosworth does admit that, to a degree. He says:

Sickness and afflication are permitted to remain on some as a halter, with which God leads them into the centre of His will, and when this has been done, He removes the halter. If God were to take the halter off too soon, many would run away, and so would deprive themselves of the pleasure of living out the Divine program.

pages 183-184

Whether he would admit it or not, the author, in these words, has given us a fine description of the purpose of Paul’s thorn in the flesh!

He makes another fascinating admission on page 100. “Every sick Christian, while sick, has a thousand times more to be happy over than the most cheerful sinner in perfect health”. Amen! And I would add that his situation is not necessarily improved by the restoration of perfect health. The bearing of the burden of illness may be a far more fruitful time of learning than he could ever have otherwise.

Christ the Healer: An Analysis (part 12)

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A study of the book, Christ the Healer, by F. F. Bosworth:

VII. God’s Purpose in Suffering 1

If – since – it is, in fact, biblical, to insist that God allows suffering to continue in this life for His own glory, we must ask finally, how such things can glorify God. The material presented below is an abbreviation of an extensive study on the subject of suffering.

Since this theme is a little broader than that of healing from sickness, there will be some things that do not necessarily apply. However, I offer the entire study in outline form, in the hope that it will suggest that God does many good things through the trials we are called upon to bear.

And keep in mind that every believer is healed eventually. Whether called upon to suffer for a day or a year or many years, each of us will be delivered, in glory. So, we are talking about God’s purpose in delaying restoration, in some cases, Why would He do that? Here is the Truth in Our Trials.

Some Basic Principles

  1. All creation was corrupted as a result of man’s first sin (Gen. 1:31a, 3:13-19; Rom. 8:22)
  2. Personal sin brings personal suffering (Prov. 11:19; Gal. 6:7-8; Jas. 1:14-15)
  3. Sin can also be the indirect cause of suffering – i.e. apart from personal blame (Jn. 9:1-3)
  4. Suffering can have a positive result (as will be shown as we continue)
  5. God is not unfair or unjust (Deut. 32:4; Ps. 33:4-5)
  6. God is not unfeeling or unloving (Ps. 103:13-14; Ezek. 18:32; Heb. 4:15; Jn. 11:35)
  7. God allows trials, within the scope of His will, for our good and blessing (Gen. 50:20; Rom. 8:28; II Cor. 4:17)
  8. God is glorified in all He does – even in allowing suffering (Ps. 76:10, 104:24,31; II Cor. 4:7-15; Rev. 7:9-14)
  9. God is absolutely sovereign and will permit what He chooses (Ex. 4:11; Eph 1:11; Phil. 1:29; I Pet. 4:19)
  10. God’s perspective is different from man’s. It is infinite and eternal (Isa. 40:12-28, 55:8-9, 57:15; Jer. 23:24)
  11. Suffering is relative (II Cor. 4:17, 10:12)
  12. The significance of our trials is not always clear (Isa. 40:13, 55:8-9; Job 26:14; Acts 15:18)
  13. Suggested benefits may not satisfy the sufferer or relieve his pain (Job 12:1-3, 16:1-2)
  14. Trials are inevitable this side of heaven (Job 5:7, 14:1; Ecc. 2:22-23; Phil. 1:29; Rev. 21:4)
  15. In the final analysis, our trials can only be “understood” by faith (II Cor. 5:7; Jn. 20:29; Jas. 1:2; (c.f. Job 1:21; Heb. 12:1-2))

1. Truth About Sin and Satan

Trials can:

  1. Be an evidence of personal sin (Num. 32:23b; Gal. 6:7)
  2. Be an object lesson, teaching the destructiveness of sin (Prov. 6:27-29)
  3. Be a foretaste of eternal torment, for unbelievers (II Pet. 3:3-9)
  4. Be a chastening for sin – corrective discipline upon God’s children (I Cor. 11:28-32; Heb. 12:5-11; Prov. 15:31)
  5. Show us that God hates sin and prompt us to hate it too (Josh. 7:11,15,19; Prov. 8:13)
  6. Help to prevent sin (II Cor. 12:7)
  7. Reveal the true character of Satan (Gen. 2:16-17, 3:4, 5:5; II Cor. 11:14; Jn. 8:44)
  8. Demonstrate the rebellious spirit of this world (I Jn. 5:19; Jn. 15:18-21)
  9. Remind us that we are engaged in a spiritual warfare and must be prepared for it (I Pet. 5:8; Eph. 6:10-20)

2. Truth About Values and Priorities

Trials can:

  1. Help us to appreciate present blessings (Ps. 90:14-15; Acts 3:2,7-8)
  2. Keep us from growing satisfied with this present world (II Cor. 4:16-5:5; I Cor. 7:29-31)
  3. Renew our interest in studying God’s Word (Ps. 119:71,92; Matt 13:22; Rom. 15:4)
  4. Drive us to the place of prayer (Ps. 34:4,6, 107:17-19; Acts 12:5,7,11; I Tim. 2:1-4; Jas. 5:13a)
  5. Prove who our real friends are and prompt us to sift our friendships (Prov. 17:17; Lk. 15:11-16)
  6. Teach us the need to count the cost of following Christ (Acts 5:1-13; Heb. 11:24-27)
  7. Stir in us a longing for God and His best (Ps. 42:1-3; Rev. 1:9, 22:20; Phil. 1:23)

(continued tomorrow)

Christ the Healer: An Analysis (part 11)

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A study of the book, Christ the Healer, by F. F. Bosworth:

VI. Healing in the Present Age 3

Some comment needs to be offered on Mark 11:24, since Bosworth makes use of it (p. 97-98). The verse says, “Whatever things you ask when you pray, believe that you receive them, and you will have them.” This is indeed a great prayer promise. But, as with passages on other themes, it cannot be taken in isolation from the remainder of the Bible’s teaching on prayer. It presupposes, for example, the condition that the request is in accord with God’s will (compare Mk. 14:36 and I Jn. 5:14).

The other thing which must be kept in mind, regarding Mk. 11:24, is that the power to believe comes from God (Phil. 1:29; Eph. 2:8-9, and maybe Gal. 5:22). Faith is stirred in the heart, in preparation for the appropriation of God’s grace. But any attempt to work up faith for that which is outside God’s will and purpose is presumption. The stopping point, in our prayers, must not be our faith but God’s sovereignty – as Jesus Himself shows in Mk. 14:36.

It seems to me that there is an extreme view of prayer that does more to glorify faith (and thus the self) than to glorify God. Such a view takes this verse in isolation and places the burden on the individual to somehow believe enough. But, rather, in our praying, our motivation should be the glory of God, and we must come to Him with the absolute conviction that only the accomplishment of His will will bring Him glory. Then, prayer becomes an exercise in submission and dependence. Christians may know much of God’s will in general principle, but we rarely have a clear understanding of it in the specific. We must humbly seek it and depend on God to fulfill it.

Though some refuse to consider it, it is wise to think of the dispensational limitations of this promise in Mark. Jesus is speaking to His earthly people (the Jews) in anticipation of an earthly Kingdom which could be theirs, if they will accept their King. (Even the illustration, in vs. 23 of mountain-moving, relates to husbandry of a physical domain.) Such purposes are generally foreign to the Church and we who are citizens of heaven.

Further, the Apostles were given special powers to confirm the work and word of God through them. We need not conclude that all Christians, throughout the present age, will have such powers (compare Lk. 10:18-20).

To sum up: Nothing in the Bible guarantees healing to all, in every situation, in the present day. However, nothing in the Bible excludes the possibility of healing. We can approach God’s throne as suppliants, in utter confidence that whatever He gives will be best for us. And we must keep in mind that He is a God of infinite variety. No answer will do for everyone, in every situation. To say “God always…”, without the clear support of Scripture, is just as lacking in insight and faith as it is to say “God never…”

James 5:13 and following was referred to earlier. It is a passage often appealed to with regard to the possibility of bodily healing in our day. But how should it be interpreted and applied? One view was offered in a prior section. Here is another, taken from The Bible Knowledge Commentary, published by Victor Books (and based on the NIV). Without being dogmatic about it, this approach has much to commend it and is worth considering.

The heart of the problem lies in just what James meant when he referred to the “sick.” Actually there is no reason to consider “sick” as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the Epistles to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom. 6:19; 14:1; 1 Cor. 8:9–12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in James 5:15, translated sick person, literally means “to be weary.” The only other use in the New Testament (Heb. 12:3) of that word clearly emphasizes this same meaning.

James was not referring to the bedfast, the diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering. These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1 Thes. 5:14) to “encourage the timid” and “help the weak” (asthenon).

James said that the elders should pray over him and anoint him with oil. It is significant that the word “anoint” is aleipsantes (“rub with oil”) not chrio (“ceremonially anoint”). The former is the “mundane” word and the latter is “the sacred and religious word” (Richard Chenevix Trench, Synonyms of the New Testament, ninth ed. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950, pp. 136–37). “Therefore James is not suggesting a ceremonial or ritual anointing as a means of divine healing; instead, he is referring to the common practice of using oil as a means of bestowing honor, refreshment, and grooming” (Daniel R. Hayden, “Calling the Elders to Pray,” Bibliotheca Sacra 138. July/September 1981: 264). The woman “poured” (aleipho) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleipho) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleipho) on his head, and wash his face (Matt. 6:17). Thus James’ point is that the “weak” (asthenei) and “weary” (kamnonta) would be refreshed, encouraged, and uplifted by the elders who rubbed oil on the despondents’ heads and prayed for them.

For the fallen, discouraged, distressed weary believer, restoration is assured and the elders’ prayer offered in faith will make the sick person (lit., “weary one”) well (i.e., will restore him from discouragement and spiritual defeat), and the Lord will raise him up.

That the restoration is spiritual, not physical, is further clarified by the assurance, if he has sinned, he will be forgiven. Many physically ill Christians have called on elders to pray for them and to anoint them with oil, but a sizable percentage of them have remained sick. This fact suggests that the passage may have been mistakenly understood as physical restoration rather than spiritual restoration.

The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 834–835)

Careful scholarship and a love for God’s Word stand behind this commentary. Whether or not we agree with the conclusions, when godly men differ, it should caution us to move slowly in dogmatizing on narrow interpretations.

That God can and does heal today is not in question. The methods He uses and the absolute availability of physical health are – and justifiably so.

To insist on the position taken by F. F. Bosworth, one must ignore many passages of Scripture and read into many others. Further, one must rationalize and explain away much that takes place in so-called healing meetings.

When a claim is made for miraculous healing, one of several things may have taken place:

  1. God may, indeed, have brought about a supernatural restoration.
  2. The recipient may be mistaken. Temporary relief of symptoms or temporary remission of certain diseases is not unknown.
  3. The individual may be the victim of a deceiver or may, himself, be perpetrating a fraud.
  4. “Mind over matter” has relieved many sufferers. (The Mayo Clinic has estimated that higher than 70% of those who believe they are sick are suffering from psychomatically induced symptoms. When such people are convinced they have been healed, they are! – without any miraculous power necessarily being involved.flict
  5. Satan can inflict people with disease. We know that from the Word of God. And if it will lead people into a deception, it is not unlikely that he will perpetrate “cures” as well. Many demonically inspired healings are claimed by those involved in spiritism.

With the possibility of doubt as to what has happened, and why, it is clear we cannot be dogmatic about what it proves. Modern miracles are not identified by inspired revelation. They are based on the somewhat subjective conclusions of those involved. Christians should thank God for His blessings in this area, without insisting that a genuine miracle has occurred.

To be cautious about such claims is not to be unspiritual. It is to show wise discretion. We are to “test all things; [and] hold fast what is good” (I Thess. 5:21). “Do not believe every spirit, but test the spirits whether they are of God [confirming to the truth of His Word]; for many false prophets have gone out into the world” (I Jn. 4:1).

Christ the Healer: An Analysis (part 10)

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A study of the book, Christ the Healer, by F. F. Bosworth:

VI. Healing in the Present Age 2

God does, in fact, heal and physically restore, using a variety of means (including the miraculous).

  1. He built amazing recuperative powers into our bodies, and heals through those. It has even been shown that the mind can influence the condition of the body to a great degree.
  2. The use of medicines augment and enhance the body’s own powers, as do things like rest, exercise, and diet. These are a part of the design of the Great Physician.
  3. The intervention of doctors, providing a surgical solution can be a part of His plan. God gave them the mind to learn and the skill to work as they do.
  4. Then, beyond that, there is the operation of divine providence– which we may not recognize at all. (For example, a man may lose his job in a factory. In God’s providence, it may be a way of delivering him from the long-term effects of toxic fumes not even recognized.
  5. And in addition to these means, there are times when God intervenes in a supernatural way to heal.

We bandy about such terms as, “Didn’t he make a miraculous recovery”, when we sometimes do not know whether that is so. What combination of the above means were involved? It is not always easy (or productive) to try and guess. Suffice to say that miracles likely happen somewhat more often than the unbelieving skeptic will admit, but rather less frequently than the naive and gullible suppose.

In any case, God is the source of healing. “Every good and perfect gift is from above” (Jas. 1:17).

Let’s deal now with a few more quotations from Mr. Bosworth.

Since in the darker ages of the types [he means Old Testament times] they all had the privilege of being healed, surely in this “better” dispensation, with its “better” Covenant and “better” promises, God has not withdrawn this Old Testament mercy. If so, we are robbed that much by the coming and Atonement of Christ.

(a frequent argument, see pages 45-46, 57, 66, 74, 156-157)

In response, it is a fallacy to suppose that each successive age is superior in every way to those that preceded it, or that no advantage of any kind was enjoyed by earlier dispensations. (For instance, Peter and John saw the living Christ, walked and talked with Him, and were able to ask Him questions, listen to Him teach and watch Him minister. That “advantage” has been withdrawn, for the time being.)

God’s covenant with Israel was, as we have seen, conditioned upon their strict obedience to the Law (Ex. 15:26–Ps. 103:3, “Who heals all your diseases”, is an expression of the same covenant, by David, living under the Law. It was a blessing available to those Jews who were “such as keep his covenant [the Mosaic Covenant – the Law], and to those who remember his commandments to do them” (Ps. 103:18). Bosworth makes frequent use of the 3rd verse of the psalm (pages 8, 21, etc) – but he never puts it in context. That promise of healing was a special advantage enjoyed by Israel, of which there were a number. A sovereign God favoured her above all the nations of the earth.

But His method in the Church Age is not to work with one nation in particular, but to favour all peoples equally (Gal. 3:28). The writer’s repeated use of the word “better” in the above quotation is an apparent reference to its use in Hebrews, where it is found more than a dozen times. The point of Hebrews is that we are better off because the Old Testament system offered symbols and shadows, whereas Christ has fulfilled these so we can experience the reality behind them. What is past was merely temporary, until the fulfillment came. That is the sense in which we are “better” off.

Any understanding of the glories of life under Grace, as compared to the fear engendered by having to face God on the grounds of Law, will soon show how blessed we are. Bodily healing (which is temporary at best) is not to be compared with our new standing as a kingdom of priests, perfected forever, and blessed with every spiritual blessing (Rev. 1:6; Heb. 10:14; Eph. 1:3).

Christ planned to carry on His healing ministry during His absence by means of the whole Church… not through an obscure member of that Body. He said, “These signs shall follow THEM”–the Church, not “him”–the individual.

pages 166, 168

He is quoting from Mk. 16:15-18. The key to understanding the passage lies in identifying “those who believe” (Mk. 16:17). In the context, it is the Apostles and those who would work with them. And the miracles did not confirm their faith, but rather their message. Mk. 16:20 – “They went out and preached everywhere, the Lord working with them and confirming the Word through the accompanying signs.” Nowhere does God say the whole Church will be engaged in working miracles or healing the sick. Even in Apostolic times these gifts were not universal (I Cor. 12:28-30) – if they were, it would have been impossible for such things to identify God’s special messengers as He intended “signs” to do (II Cor. 12:12).

The Bible differentiates between the “gifts of healing” and the gift of “miracles”. Christ could do no miracles in Nazareth because of their unbelief, but He healed a few sick ones. If everyone were to be made perfectly whole, instantly, there would be no place for the gifts of healing.

pages 95, 98, 184-185, 205-206

Bosworth combines a number of errors here. First, there is a clever misquote of Mk. 6:5 – Bosworth has “Christ could do no miracle in Nazareth…but He healed a few sick ones.” That makes the verse sound like the healings were distinct from the miracles – and maybe were some kind of non-miraculous healings. However, the verse does not say that. It says, “He could do no mighty work [miracle] there except that He laid His hands on a few sick people and healed them”. The literal Greek is even plainer: “He was able there not any work of power to do except on a few infirm, having laid hands He healed”. The healings were miraculous– works of power.

It seems that Bosworth is trying to find support for the kind of slow-motion, partial healing that is passed off as the demonstration of God’s power in our day. But that is not the biblical pattern. There seems to have been an instant, dramatic change. In every case but the two-stage miracle of Mk. 8:22-26, healing was instantaneous, complete and permanent– even with some who exercised no faith and did not even know who Jesus was (see Jn. 9:6-7, 25).

Yes, there is a distinction made between gifts of healing and of miracles, but not in the sense that gifts of healing are not miraculous! “Miracles” is a more comprehensive gift, including demonstrations of the supernatural beyond healing. That is all. To say, as the author does, that divine healing is a process and that “every one of you will be healed, though not always instantly” (p. 98) is a cop-out. As discussed previously, it is granted that God heals through many means and avenues, but that is hardly what we see in the recorded examples of healing through Christ and the Apostles.

As soon as disease has advanced beyond the power of nature to recover us, it will result in death in every case unless removed by the power of God.

page 14

I did not know quite what to make of that! Is he saying every prolonged disease is fatal? Surely, there are many chronic conditions that are merely annoying or restricting, but not life-threatening.

The author, as has been previously noted, places great stress on the faith of the sick to be healed. Faith is everything.

To the extent that we base our faith on our improvement, or are affected by our symptoms, or by what we see or feel, instead of the Word of God alone, just to that extent ours is not real faith.

p. 106, and see 107, 110, 114, 117, 119, 133, 135, 137, 142-143

This, of course, becomes the way to explain away all failures. There is certainly an element of truth involved – that we walk by faith and not by sight. However, he is setting up preconditions for receiving healing that would do credit to a robot! And he is placing God at the mercy of man’s ability to visualize correctly what is to be received. “God can be no bigger in you than you confess Him to be” (p. 147). “Confessing lack of faith increases doubt. Every time you confess doubts and fears, you confess your faith in Satan and deny the ability of the grace of God” (p. 142). Does this rule out the biblical confession of sin? It almost seems to.

(continued tomorrow)

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