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Robert Cottrill

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Teach Me, O Lord, Thy Holy Way

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Words: William Tidd Matson (b. Oct. 17, 1833; d. Dec. 23, 1899)
Music: Rimington, by Francis Duckworth (b. Dec. 25, 1862; d. Aug. 16, 1941)

Note: William Matson, an English clergyman, a significant spiritual transformation in 1853–whether a conversion to Christ, or a spiritual revival. He left the Anglicans, with whom he was associated, and joined the Congregationalists, going on to serve as the pastor of several churches. He wrote a number of books, and many hymns, though few of the latter are still in use.

Historian John Julian classes his hymns “far above the average,” but he also criticizes Matson’s poetry as “somewhat lacking in lyric energy” (Dictionary of Hymnology, p. 719). William Garrett Horder, in The Hymn Lover: An Account of the Rise and Growth of English Hymnody, calls the present song, “a very good hymn of an ethical type, but with a very weak ending” (p. 296). Be that as it may, the hymn is a worthy prayer for each of us who is a follower of Christ. The Cyber Hymnal gives the date of publication as 1866.

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

The hymn seems to take its inspiration from appeals such as that in Psalm 86, which says:

“Teach me Your way, O LORD; I will walk in Your truth; unite my heart to fear Your name [i.e. give me an undivided heart, committed to doing Your will].”

Psalm 86:11

(1) Teach me, O Lord, Thy holy way,
And give me an obedient mind;
That in Thy service I may find
My soul’s delight from day to day.

(2) Guide me, O Saviour, with Thy hand,
And so control my thoughts and deeds,
That I may tread the path which leads
Right onward to the blessèd land.

Teach me (or teach us) is a frequent prayer to the Lord in the Scriptures, particularly in the Psalms. Implied in it is a humble recognition of need, and the faith to believe that God can meet the need, by His grace. Here are a few examples:

  • Faced with the prophesied birth of a son (Samson) Manoah his father prayed, “Teach us what we shall do for the child who will be born” (Jud. 13:8)–a wonderful prayer for any prospective parents.
  • Elihu’s suggested prayer in Job 34:22 is, “Teach me what I do not see; if I have done iniquity, I will do no more.” This is similar to David’s prayer, that the Lord would show him any sin hidden within (Ps. 139:23-24).
  • In Psalm 119, a lengthy psalm about the Word of God, the psalmist repeatedly prays that the Lord will “teach me Your statues [Your decrees or ordinances, in other words, God’s Law]” (Ps. 119: 12, 26, 33, 64, 68, 124, 135, 171). Cf. “Teach me good judgment and knowledge, for I believe Your commandments” (vs. 66).
  • “Teach me Your paths….On You I wait all the day” (Ps. 25:4-5). “Teach me Your way” (Ps. 27:11). “Teach me to do Your will, for You are my God; Your Spirit is good. Lead me in the land of uprightness” (Ps. 143:10).
  • “Teach us to number our days, that we may gain a heart of wisdom [i.e. live wisely]” (Ps. 90:12). We need to be aware of how little time we have on earth, and make good use of it, investing what the Lord has given us wisely (cf. Eph. 5:15-17).
  • “Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, ‘Lord, teach us to pray’” (Lk. 11:1).

Put these together, and you can see the passion of a godly heart, to live to please God, to serve God, and have a life that brings honour and glory to Him. Pastor Matson’s hymn echoes many of the requests in the above prayers. This is one of those hymns that can be read meaningfully, as a simple prayer, in your daily devotions.

(3) Help, me, O Saviour, here to trace
The sacred footsteps Thou hast trod;
And, meekly walking with my God,
To grow in goodness, truth and grace.

(4) Guard me, O Lord, that I may ne’er
Forsake the right, or do the wrong;
Against temptation make me strong,
And round me spread Thy sheltering care.

(5) Bless me in every task, O Lord,
Begun, continued, done for Thee;
Fulfil Thy perfect work in me;
And Thine abounding grace afford.

Questions:

  1. Why not try praying this prayer, thinking carefully about what you’re asking for?
  2. What, in your own life right now, is the most significant request made in the hymn?

Links:

O Dearest Jesus

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Words: Johann Heermann (b. Oct. 11, 1585; d. Feb. 17, 1647); English translation by Catherine Winkworth (b. Sept. 13, 1827; d. July 1, 1878)
Music: Herzliebster Jesu (Dearest Heart of Jesus), by Johann Crüger (b. Apr. 9, 1598; d. Feb. 23, 1662)

Note: The translation of this poem quoted in the Wordwise link below is different from what is used here, this one having been done by Catherine Winkworth in 1863. As to the author, it will be helpful for us to consider the comments of eminent hymn historian John Julian, concerning hymn writer Johann Heermann. He says:

“As a hymn writer Heermann ranks with the best of his century, some indeed regarding him as second only to [Paul] Gerhardt….He marks the transition from the objective standpoint of the hymn writers of the Reformation period to the more subjective and experimental [meaning experiential] school that followed him. His hymns are distinguished by depth and tenderness of feeling; but firm faith and confidence in face of trial; by deep love to Christ, and humble submission to the will of God.”

Dictionary of Hymnology, Vol. I, p. 505

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

The present hymn illustrates many of these characteristics. It is a strongly emotional expression of wonder at the sufferings of Christ, and a clear explanation of what has brought about those sufferings. It is, in fact, a rich theology lesson!

Because if the length of the hymn (fifteen stanzas in Catherine Winkworth’s translation), and because of the carefully laid out logical argument, all through, it’s difficult to omit any stanzas, and therefore, perhaps, the hymn is less used. It might be possible, though, to plan a whole service around this hymn, treating it as several hymns (e.g. 1-4, then 5-7, then 8-11, and finally 12-15), with appropriate Scriptures and brief comments between It’s impossible to deal with the hymn in full here. But it would be worthwhile for you to go to the Cyber Hymnal page and read it in its entirety.

Heermann begins by asking a question:

(1) O dearest Jesus, what law hast Thou broken
That such sharp sentence should on Thee be spoken?
Of what great crime hast Thou to make confession–
What dark transgression?

Then comes the shattering answer, it is because of my sin (cf. I Cor. 15:3; I Pet. 2:24):

(3) Whence come these sorrows, whence this mortal anguish?
It is my sins for which Thou, Lord, must languish;
Yea, all the wrath, the woe, Thou dost inherit,
This I do merit.

The substitutionary nature of Christ’s death is recognized. It is also seen as a paradox–those deserving of punishment are delivered, while the holy and sinless One bears the burden (cf. Isa. 53:5-6).

(4) What punishment so strange is suffered yonder!
The Shepherd dies for sheep that loved to wander;
The Master pays the debt His servants owe Him,
Who would not know Him.

The utter sinfulness of sin is confessed, and its due condemnation (cf. Jer. 17:9; Rom. 3:10-18):

(6) There was no spot in me by sin untainted;
Sick with sin’s poison, all my heart had fainted;
My heavy guilt to hell had well-nigh brought me,
Such woe it wrought me.

There is a recognition that such a Saviour is worthy of our best, though even that is not enough to honour Him (Rom. 12:1).

(10) Yet unrequited, Lord, I would not leave Thee;
I will renounce whate’er doth vex or grieve Thee
And quench with thoughts of Thee and prayers most lowly
All fires unholy.

But even living a godly life escapes the author, as it does us, if we rely on our own strength. We must depend upon the work of the Holy Spirit to form the character of Christ in us (Gal. 5:16, 22-23):

(11) But since my strength will nevermore suffice me
To crucify desires that still entice me,
To all good deeds, oh, let Thy Spirit win me
And reign within me!

The hymn writer looks to the future, when in heaven with all the saints, he will give to the Lord unending praise (cf. Rev. 5:13; 19:5-6):

(15) And when, dear Lord, before Thy throne in heaven
To me the crown of joy at last is given,
Where sweetest hymns Thy saints forever raise Thee,
I, too, shall praise Thee.

Questions:

  1. What truths expressed in this hymn particularly impress you?
  2. Is there any other hymn that deals with such depth and power with the work of salvation?

Links:

Jesus, Hail, Enthroned in Glory

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Words: John Bakewell (b. _____, 1721; d. March 18, 1819)
Music: Austrian Hymn, by Franz Josef Haydn (b. March 31, 1732; d. May 31, 1809)

Note: The names Abbey and Munger, associated by the Cyber Hymnal with the words of this hymn, are not those of the authors, but the publishers of a book in which the song was found. The hymn is described by hymn historian John Julian as an abbreviated form of a more familiar hymn by Bakewell, Hail, Thou Once Despised Jesus.

The Cyber Hymnal also gives the tune Port-au-Prince from the above book. It is a fine tune, but I also think Austrian Hymn works well (commonly used with Glorious Things of Thee Are Spoken). I notice that many old hymnals divide the stanzas in two. If you do that, I would recommend the tune Wycliff, by John Stainer (sometimes used with All for Jesus), or possibly Rathbun (used with In the Cross of Christ I Glory).

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

The worship of Christ in heavenly glory is the theme of this hymn. His ascension back into heaven is described for us several times.

“After the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God” (Mk. 16:19). “It came to pass, while He blessed them, that He was parted from them and carried up into heaven” (Lk. 24:51). “When He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight” (Acts 1:9).

The way this is worded–carried up, taken up, received–suggests a royal procession or honour guard, and a victorious entrance into the heavenly city. That seems to be prefigured or prophesied by David in Psalm 24.

Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O you gates! Lift up, you everlasting doors! And the King of glory shall come in.

Ps. 24:7-9

The Bible tells us where Christ is, in heaven, and something of what He is doing there. We learn that He is seated at the right hand of God the Father, on His [the Father’s] throne (Rev. 3:21). There He serves as our great High Priest, Intercessor, and heavenly Advocate (Rom. 8:33-34; Heb. 1:3; 7:25; I Jn. 2:1-2). He is also Head of the church (Eph. 1:22-23), to which He assigns gifted men (Eph. 4:10-12), and He is preparing a place for the saints to dwell in eternally (Jn. 14:1-3).

(1) Jesus, hail! enthroned in glory,
There forever to abide;
All the heav’nly host adore Thee,
Seated at Thy Father’s side;
There for sinners Thou art pleading,
There Thou dost our place prepare;
Ever for us interceding,
Till in glory we appear.

The three disciples, Peter, James, and John, got a brief glimpse of Christ’s heavenly glory on the Mount of Transfiguration. Matthew says “His face shone like the sun” (Matt. 17:2). Later, Paul (then called Saul) met the glorified Christ on the Damascus road and was blinded by the light (Acts 22:6, 11; 26:13). Finally, there was John’s experience, as recorded in the book of Revelation. John says, “His countenance was like the sun shining in its strength (Rev. 1:16). And he later describes the heavenly worship of Christ, “the Lamb.”

“Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: ‘Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!’ And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honour and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’”

Rev. 5:11-13

(2) Worship, honour, power and blessing,
Thou art worthy to receive;
Loudest praises without ceasing,
Meet it is for us to give;
Help ye bright angelic spirits,
Bring your sweetest, noblest lays;
Help to sing our Saviour’s merits,
Help to chant Immanuel’s praise.

Questions:

  1. What to you is the most important present ministry of Christ in heaven?
  2. What other hymns do you sing that have to do with Christ’s ascension and heavenly glory?

Links:

Hosanna to the Prince of Light

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Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: All Saints, by Henry Stephen Cutler (b. Oct. 13, 1825; d. Dec. 5, 1902)

Note: This is a lesser known 1707 offering by Isaac Watts, “the Father of English Hymnody.” In a day when his church sang only the Psalms, he argued that, good as they were, they were incomplete as to what they taught. Christians needed songs that spoke, for example, of the death and resurrection of Christ and its meaning. It is the latter that is the focus of this great hymn, published over three hundred years ago.

The tune All Saints is also used with the hymn The Son of God Goes Forth to War. It treats the hymn as consisting of three eight-line stanzas. The hymn is also sung with tunes appropriate for four-line stanzas. There are a number that might do (in Common Metre, 8.6.8.6), but it should be a one with some lift and life, not a slow meditative melody. Try Azmon, that is commonly used with O for a Thousand Tongues to Sing.

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

Isaac Watts’s hymn is loaded with Scriptural references and allusions. A review of some of these will show just how solidly the song is rooted in the Word of God.

(1). “Hosanna is a Hebrew prayer, a cry to the Lord to “Save now!” (cf. Mk. 11:9). And a number of times Christ identified Himself as the Light (“the light of the world,” Jn. 8:12). So the gospel challenge is, “Awake, you who sleep, arise from the dead, and Christ will give you light” (Eph. 5:14). Christ took on our humanity, clothing Himself in the same “clay” from which Adam was formed (Gen. 2:7). He became Man so that He might die to save us.

The reference to “the iron gates of death” likely comes from the words of Jonah, in the belly of the great sea monster. (“The earth with its bars has closed behind me forever,” Jon. 2:6). And Christ, by His omnipotent power “tore the bars away,” rising from the dead (Jn. 10:17-18; Matt. 28:5-7).

“The tyrant’s sting” speaks of the power of Satan to keep men captive to his will, and in fear of death if sin is not dealt with (I Cor, 15:55-57; cf. Heb. 2:14-15). Through His payment for sin, His own resurrection, and the gift of eternal life, Christ has rendered Satan powerless to destroy. “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Col. 2:15).

(1) Hosanna to the Prince of light,
That clothed Himself in clay,
Entered the iron gates of death,
And tore the bars away.
Death is no more the king of dread,
Since our Immanuel rose;
He took the tyrant’s sting away,
And spoiled our hellish foes.

(2) speaks of Christ’s ascension in triumph. “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle” (Ps. 24:7-8). And since Christ’s resurrection body still had the scars of His crucifixion (Jn. 20:27), and John in his heavenly vision, saw Christ pictured as “a Lamb as though it had been slain” (Rev. 5:6), I believe Christ will have those “scars of honour in His flesh” for all eternity.

As Head of the church (Eph. 1:22), Christ is the source of many blessings for us (Eph. 4:11-12; Phil. 4:13, 19). The claim that “Jesus fills the middle seat” is a little strange. At His ascension, Christ was seated at the right hand of God the Father (Rom. 8:34; Heb. 10:12). He is actually seated on the Father’s throne (Rev. 3:21), awaiting the day when He will come again to this earth and claim His own, messianic throne, the throne of David (Isa. 9:6-7; Lk. 1:31-33).

There is no “middle seat” involved. I suspect that Watts is proposing there is a seat for each Person of the Trinity, Father, Son, and Holy Spirit, but we are never told that. Revelation 4:5 says, “Seven lamps of fire were burning before the throne, which are the seven Spirits of God.” Commentators differ on the precise meaning, but there is a common belief that this speaks of the sevenfold (perfect) Holy Spirit, or the ministry of the Holy Spirit (cf. Isa. 11:2). In that case He is seen “before the throne.” Perhaps the seventh and eighth lines could be altered to read: “Our Jesus fills an honoured place / On the celestial throne.

(2) See how the conqueror mounts aloft,
And to His Father flies,
With scars of honour in His flesh
And triumph in His eyes.
There our exalted Saviour reigns,
And scatters blessings down;
Our Jesus fills the middle seat
Of the celestial throne.

(3) is a great call to praise, for what God has accomplished through our crucified, risen, and glorified Saviour, the “incarnate God.”

(3) Raise your devotion, mortal tongues,
To reach His blest abode;
Sweet be the accents of your songs
To our incarnate God.
Bright angels, strike your loudest strings,
Your sweetest voices raise;
Let heav’n and all created things
Sound our Immanuel’s praise.

Questions:

  1. Is this a hymn you would use, either at a Communion Service, or on Easter Sunday?
  2. What are some of the things Christ accomplished for us by His resurrection and ascension?

Links:

The Head That Once Was Crowned with Thorns

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Words: Thomas Kelly (b. July 13, 1769; d. May 14, 1855)
Music: St. Magnus, attributed to Jeremiah Clark (b. _____, 1659; d. Dec. 1, 1707)

Note: The tune was named for St. Magnus Martyr Church, situated near the old London Bridge in that city. It is probably by Jeremiah Clark, the organist at St. Paul’s Cathedral and music-master to Queen Anne.

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

Thomas Kelly’s great 1820 hymn, in six stanzas, was based largely on a passage in Hebrews, though (5) seems to make reference also to II Timothy 2:12, “If we endure [persevere], we shall also reign with Him.” The verses in Hebrews say:

We see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honour, that He, by the grace of God, might taste death for everyone. For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.

Heb. 2:9-10

Angels are immortal and cannot die. But man, at least in his present sphere, is subject to death. In order to die for our sins, Christ had to fully identify with us, even unto death. “Perfect through sufferings,” of course, cannot mean that Christ was before that morally deficient. He “committed no sin, nor was deceit found in His mouth” (I Pet. 2:22; cf. II Cor. 5:21; Heb. 4:15; 7:26). The statement means that Christ, through His suffering became a perfected, or perfectly adequate “Captain” (Author, Originator) of salvation. By His death, the Lord Jesus be an abundantly sufficient Saviour.

He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Phil. 2:8-11

(1) The head that once was crowned with thorns
Is crowned with glory now;
A royal diadem adorns
The mighty victor’s brow.

(2) The highest place that heav’n affords
Belongs to Him by right;
The King of kings and Lord of lords,
And heaven’s eternal Light.

It has been noted that Kelly must have been familiar with the writings of John Bunyan, as his first stanza echoes the latter’s “One Thing Is Needful (published around 1664).” Bunyan wrote:

The head that once was crowned with thorns
Shall now with glory shine;
The heart that broken was with scorns
Shall flow with life divine.

To those who love the Lord, both in heaven above and on earth below, He is a profound source of joy. “Believing, [we] rejoice with joy inexpressible and full of glory” (I Pet. 1:8).

(3) The joy of all who dwell above,
The joy of all below,
To whom He manifests His love,
And grants His name to know.

(4) To them the cross with all its shame,
With all its grace, is given;
Their name an everlasting name,
Their joy the joy of heaven.

Though humanly speaking we would shrink from suffering, yet we understand that it is inevitable for Christians living in a godless world (II Tim. 3:12). “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (Matt. 5:11-12).

(5) They suffer with their Lord below;
They reign with Him above;
Their profit and their joy to know
The mystery of His love.

(6) The cross He bore is life and health,
Though shame and death to Him,
His people’s hope, His people’s wealth,
Their everlasting theme.

Questions:

  1. What are some of the contrasts between how Christ was treated on earth, and how He is treated in heaven?
  2. What is “the joy of heaven”?

Links:

The Day of Resurrection

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Words: John of Damascus (b. _____, 675; d. Dec. 4, circa 749)
Music: Lancashire, by Henry Thomas Smart (b. Oct. 26, 1813; d. July 6, 1879)

Note: Many times when people refer to an “old hymn” they are speaking of something like The Old Rugged Cross. But that hymn appeared around 1915–relatively new in the course of church history. With The Day of Resurrection we have a truly old hymn, written first in Greek, about thirteen centuries ago! In addition to Lancashire, the tune Ellacombe fits the hymn nicely.

As well as being a hymn writer, John of Damascus was a prominent theologian, and late in life he became the bishop of the church in Jerusalem. Neale described him as, “The last but one of the Fathers of the Eastern Church, and the greatest of her poets.” Another of his hymns, also translated by John Mason Neale, is Come, Ye Faithful, Raise the Strain. It too celebrates the resurrection of Christ. The present hymn says:

(1) The day of resurrection! Earth, tell it out abroad;
The Passover of gladness, the Passover of God.
From death to life eternal, from earth unto the sky,
Our Christ hath brought us over, with hymns of victory.

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

The hymn begins by making a connection between what happened to the Lord Jesus Christ and the Jewish feast of Passover. The Bible does the same–in several ways.

The original Passover was instituted when the Israelites were in bondage in the land of Egypt (Exodus chapters 11 and 12). The Pharaoh of that time used them as free labour, as he undertook great building projects. As the treatment of the slaves became more harsh, the people turned to God and cried out for deliverance.

In response, the Lord provided a deliverer in the person of Moses. In a dramatic confrontation with Pharaoh, Moses and his brother Aaron called for the release of the people. Each time Pharaoh dug in his heels and refused, God visited a miraculous plague upon the land. The last and most devastating of these involved the death of the firstborn in every home.

But the Lord provided a means of deliverance from the plague. A lamb was to be slain for each household, and the blood of the lamb was to be applied around the doorway of the house. God promised that when the angel of death visited the land of Egypt that night, he would “pass over” those home where the blood had been applied, and the firstborn would be saved.

This provides what is sometimes called a type (an illustration) for which the New Testament provides the antitype (the fulfilment). Just as the firstborn was delivered by faith’s application of the blood of the lamb, so today faith can claim the shed blood of Christ, “the Lamb of God” (Jn. 1:29), and be delivered from eternal condemnation.

The connection of the Passover to Christ is underlined by the fact that it was at the time of the Jewish Passover that He was crucified. The meal that the Lord ate with His disciples, just before, was the Passover meal. And it was a part of that meal which the Lord set apart to be celebrated as the Lord’s Supper, until His return. Finally, the Word of God seals the connection by declaring, “Christ, our Passover, was sacrificed for us” (I Cor. 5:7).

But unlike the lambs in Egypt, the Lamb of God did not stay dead. He rose again, triumphant over death and the grave. The risen Lord met His followers and cried, “All hail!” (Matt. 28:9, KJV), or “Rejoice!” (NKJV).

The resurrection of Christ has a continuing application to us. We serve a risen Saviour, and as our great High Priest, seated in heaven, He represents the children of God and bids them appeal to Him for mercy, and grace to help in time of need.

(2) Our hearts be pure from evil, that we may see aright
The Lord in rays eternal of resurrection light;
And listening to His accents, may hear, so calm and plain,
His own “All hail!” and, hearing, may raise the victor strain.

One further note on the final stanza of this joyful hymn. Many (though not all) hymn books capitalize the word “Joy” in the last line, treating it as a personification of Christ Himself. Jesus Thou Joy of Loving Hearts is another hymn in which that is done. It is a reminder that the source and substance of lasting joy is found in Christ alone.

(3) Now let the heavens be joyful! Let earth the song begin!
Let the round world keep triumph, and all that is therein!
Let all things seen and unseen their notes in gladness blend,
For Christ the Lord hath risen, our Joy that hath no end.

Questions:

  1. It was not simply the blood of the Passover lamb that delivered the firstborn in Egypt, but the blood applied. How does this fit the Christian gospel?
  2. What do you have to rejoice in today, because of the living Christ?

Links:

When I See My Saviour

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Words: Maud Fraser Jackson (dates unknown)
Music: Robert Harkness (b. March 2, 1880; d. May 8, 1961)

Note: Robert Harkness was a well-known pianist and gospel songwriter in the early part of the twentieth century. He served as pianist in the evangelistic meetings of R. A. Torrey (the preacher) and Charles Alexander (Torrey’s song leader). As I’ve noted elsewhere, my father introduced me to Mr. Harkness when I was a small boy, so he’s one of our hymn writers that I’ve actually met personally.

But of Maud Fraser Jackson we know surprisingly little. I say surprisingly because she wrote many hymns. The Cyber Hymnal lists 143 of them. At the Wordwise link below, I speculate about a Maud Fraser who may be the hymn writer, but it’s only a possibility. At a guess, she likely lived around 1875 to 1945.

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

The present gospel song was written in 1911. It expresses the author’s overwhelming gratitude and heartfelt worship as she considers the sufferings of Christ.

(1) When I see my Saviour, hanging on Calvary,
Bearing there for sinners bitterest agony.
Gratitude o’erwhelms me, makes mine eyes grow dim,
All my ransomed being captive is to Him.

There were many people near the cross that day, watching the Saviour in His dying hours. Others, of course, are not named or identified. We do not know, for example, whether Simon of Cyrene, who bore Jesus’ cross the last of the way to Calvary (Matt. 27:32; Mk. 15:21), remained to watch what happened. Others were merely passers by, who blasphemed the Lord, mocked Him and went on their way (Matt. 27:39-40; Mk. 15:29-30). But there are still others the gospels mentions particularly.

  • The disciples. In the garden of Gethsemane, at the time of Christ’s arrest, the disciples “forsook Him and fled” (Matt. 26:56). But at the time of His crucifixion they seem to have watched from a distance (Lk. 23:49). Only John (identified as “the disciple whom He loved”) came near enough to speak with the Lord. This is mentioned by John himself, as it relates to the later care of Mary (Jn. 19:25-27).
  • The women. Some of these were faithful individuals who sometimes travelled with the Lord, serving in various ways. Several women are mentioned by name, including Mary, the mother of Jesus (Matt. 27:55-56; Mk. 15:40-41; Jn. 19:25).
  • The Jewish leaders. They were avowed enemies of Jesus, having insisted that Pilate execute Him. Now they mocked and ridiculed Him (Matt. 27:41-43; Mk. 15:31-32). They objected to the sign posted over Jesus’ head, which said, “JESUS OF NAZARETH, THE KING OF THE JEWS,” wanting it to be altered to, “He said, ‘I am the King of the Jews,’” but Pilate refused (Mk. 15:19, 21).
  • The Roman soldiers. For them, the three executions were was likely a distasteful job that had to be done. They gambled over Christ’s clothing, unknowingly fulfilling prophecy (Matt. 27:35), then sat down to watch Him die (Matt. 27:36). The soldiers too mocked the Lord (Mk. 15:36-37). But one of them was a centurion (an officer with a hundred men under him). He was very impressed with Christ, and after His death declared, “Truly this was the Son of God” (Matt. 27:54; Mk. 15:39), and “a righteous Man” (Mk. 15:47).
  • The two criminals. The two were crucified with Jesus. At first, they both joined in ridiculing the Saviour (Matt. 27:44). But one finally expressed a desire to be with Christ in His kingdom, and his desire was granted (Mk. 15:39-43).

Reviewing what is said about each of these, and by them, you will see represented such attitudes and feelings as: arrogant hatred and careless indifference, disappointment and doubt, grief and fear, faith and loyalty, love and affection. In some ways it is a kind of microcosm of the various ways people respond to Christ today.

However, missing from the mix is the kind of passionate gratitude expressed in Maud Fraser Jackson’s hymn. His followers loved the Lord, and grieved for what had happened to Him but, at the time, there was no real appreciation of the fact that this was an essential part of God’s sovereign plan. His death seemed to them as the death of hope, and the end of everything. How could they be grateful for such a disaster? That was to come later, after His resurrection (Lk. 24:25-26, 44-48; Acts 2:22-24). Today, we rejoice with this hymn’s author in what the sufferings of Christ accomplished, and are able to praise and thank Him.

(2) I can see the blood drops, red ’neath His thorny crown,
From the cruel nail wounds now they are falling down;
Lord, when I would wander from Thy love away,
Let me see those blood drops shed for me that day.

(3) “Why hast Thou forsaken?” List to that sad, sad moan!
Oh, His heart was broken, suffering there alone;
Broken then that mortals ne’er need cry in vain
For God’s love and comfort, in the hour of pain.

Questions:

  1. In your view, what is the predominant attitude toward Christ today?
  2. What things characterize your own attitude toward Christ?

Links:

Go to Dark Gethsemane

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Words: James Montgomery (b. Nov. 4, 1771; d. Apr. 30, 1854)
Music: Redhead 76, by Richard Redhead (b. March 1, 1820; d. Apr. 27, 1901)

Note: Montgomery’s text was first published in 1820, then he revised and republished it, five years later. This accounts for a number of the differences in some hymnals. Preeminent hymn historian John Julian has printed both versions in his massive two-volume Dictionary of Hymnology (pp. 430-431). Here are both the 1820 and 1825 versions of (4) so you can see some of the changes the author made.

(1820)
Early to the tomb repair,
Where they laid His breathless clay;
Angels kept their vigils there:
Who hath taken Him away?
“Christ is risen,” He seeks the skies;
Saviour! Teach us so to rise.

(1825)
Early hasten to the tomb,
Where they laid His breathless clay;
All is solitude and gloom–
Who hath taken Him away?
Christ is risen–He meets our eyes;
Saviour, teach us so to rise.

The tune is sometimes called Redhead 76, because it is number 76 in the composer’s Church Hymn Tunes. As well, you may find it with one of several other names: Ajalon, Gethsemane, Petra, or simply Redhead.

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

Years ago, a pastor visited Gethsemane with some others. Later he wrote of the moving experience:

“We sat down on a rock overlooking the garden. The moon was still bright, and the venerable olive trees were casting dark shadows across the sacred ground. The silence of the night increased the solemnity. No human voice was heard, and the stillness was only broken by the occasional barking of dogs in the city. We read, by the light, [Bible] passages bearing on the agony, and James Montgomery’s solemn hymn.”

Two Hundred Hymn Stories, by Ellen Jane Lorenz, p. 38

In its four stanzas, this very fine hymn calls our attention to: Christ’s agony in Gethsemane; His illegal trial; His crucifixion; and His resurrection. From these Montgomery draws a lesson for the Christian, stated in the last line of each stanza. From Christ we learn to pray, to cling to God in times of distress and need, and to submit ourselves to the will of God (Mk. 14:36).

(1) Go to dark Gethsemane,
Ye that feel the tempter’s power;
Your Redeemer’s conflict see,
Watch with Him one bitter hour,
Turn not from His griefs away;
Learn of Jesus Christ to pray.

We learn to bear the cross (2), to identify with Christ and follow Him at any cost (Matt. 16:24).

(2) See Him at the judgment hall,
Beaten, bound, reviled, arraigned;
O the wormwood and the gall!
O the pangs His soul sustained!
Shun not suffering, shame, or loss;
Learn of Christ to bear the cross.

We learn to die (3). Here, perhaps Montgomery means that we gain a sense of peace in death, confident that, even then, we are in the hands of a loving God (Lk. 23:46). Finally, we learn to rise (4). That we learn that Christ’s resurrection gives us the assurance that those in Christ, by faith, will one day be raised to dwell with Him (Lk. 24:26; cf. I Cor. 15:20-23). May we, as believers, learn to say with Paul, “To me, to live is Christ, and to die is gain” (Phil. 1:21).

The lessons are important for us. And the hymn impels us onward with a series of action words. These vary slightly with revisions, but here they are in James Montgomery’s 1825 version:

¤ Go to dark Gethsemane
¤ Follow to the judgment hall
¤ Calvary’s mournful mountain climb
¤ Early hasten to the tomb

Questions:

  1. Which of the four lessons mentioned by Montgomery is hardest for you to learn?
  2. What other Easter hymns do you know that make a personal application in this way?

Links:

When His Salvation Bringing

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Words: John King (b. _____, 1789; d. Sept. 12, 1858)
Music: Tours, by Berthold Tours (b. Dec. 17, 1838; d. March 11, 1897)

Note: The authorship of this hymn was disputed early on. One source ascribed it to “a certain Mr., Mrs. or Miss Rooker” (English Hymns: Their Authors and History, p. 594). Another came closer to the truth with Joshua King. Evidence now seems to favour English clergyman John King. The date of 1830 for its original publication is generally accepted, but it may have appeared as early as 1817.

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

T his is a lovely Palm Sunday hymn, addressed particularly to children. It concerns the participation of the children in the aftermath of Christ’s Triumphal Entry into the city of Jerusalem (Matt. 21:7-9). Matthew tells us:

When the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise’?”

Matt. 21:15-16

The reference to the stones crying out (3) comes from the words of Jesus in Luke’s account of the Triumphal Entry. This was the official presentation of Israel’s Messiah-King, prophesied long before (Zech. 9:9-10). The event was so significant in God’s sight that it simply had to be recognized.

Some of the Pharisees called to Him from the crowd, “Teacher, rebuke Your disciples.” But He answered and said to them, “I tell you that if these should keep silent, the stones would immediately cry out.”

Lk. 19:39-40; cf. vs. 41-42

Regarding the use of the term “Zion.” Mount Zion was a rocky escarpment which became part of the ancient city of Jerusalem. Eventually, the entire city came to be referred to as Zion. “The Lord loves the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of you, O city of God!” (Ps. 87:2-3). The name is also applied in one New Testament text to the heavenly city where the throne of God is, the “heavenly Jerusalem” (Heb. 12:22-24).

(1) When, His salvation bringing,
To Zion Jesus came,
The children all stood singing
Hosanna to His name;
Nor did their zeal offend Him,
But, as He rode along,
He let them still attend Him,
And smiled to hear their song.

After alluding to the Lord’s acceptance of praise from the children on this particular occasion, John King broadens his application to children in the present. The hymn thus becomes useful at all occasions, not just on Palm Sunday.

One minor point concerning the sixth line of (2). Christ is not presently seated upon “His throne,” according to Revelation 3:21, but is seated next to God the Father on the Father’s throne. Christ will not be seated on His own throne, the Davidic throne, until He returns to reign over the earth (cf. Lk. 1:31-33).

(2) And since the Lord retaineth
His love for children still,
Though now as King He reigneth
On Zion’s heavenly hill,
We’ll flock around His banner
Who sits upon His throne,
And cry aloud, “Hosanna
To David’s royal Son!”

The idea of the stones crying out in praise to the Lord (Lk. 19:40) is the ultimate insult to the self-righteous Pharisees. It suggests that inanimate nature understood more about who the Lord was and what He was doing than His critics did. (In modern slang we might express it as, “You guys are dumber than a rock!”) No wonder they seethed with hatred, and wanted to kill Him (vs. 47).

There is also a sad ironic application of Christ’s words in vs. 40. He warned the nation of judgment to come, that an enemy would destroy the city and their beautiful temple, “And they will not leave in you one stone upon another” (vs. 44). This prophecy was fulfilled in AD 70, by the armies of Titus. And today, those fallen stones continue to testify to the truth of Jesus’ words.

(3) For should we fail proclaiming
Our great Redeemer’s praise,
The stones, our silence shaming,
Would their hosannas raise.
But shall we only render
The tribute of our words?
No; while our hearts are tender,
They too shall be the Lord’s.

Questions:

  1. What did the Lord Jesus mean when He said, “Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it” (Lk. 18:17)?
  2. Praising the Lord can so easily become a matter of mere form or ritual. What can we do to prevent this?

Links:

It Pays to Serve Jesus

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Words: Frank Claude Huston (b. Sept. 12, 1871; d. Nov. 14, 1959)
Music: Frank Claude Huston

Note: This simple gospel song was written in 1909. Mr. Huston was one of those individuals who had a varied career. He taught school for a year, then became a singer who traveled in evangelistic work. He later served as a pastor in a number of churches in Indiana. Huston also founded a publishing company, that produced both secular and gospel songs.

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

As Christians, we are called to serve the Lord, and we are promised heavenly rewards for our service. The Lord Jesus says, “Behold, I am coming quickly, and My reward is with Me, to give to every one according to his work” (Rev. 22:12). Even a cup of water given in service for Christ will be duly rewarded (Mk. 9:41).

Frank Huston wrote this gospel song about that entitled, It Pays to Serve Jesus. It was written in two stages. First, the musician composed a melody. Thinking it might be useful in the future, he jotted down the notes on a piece of paper, folded it up and put it in his pocket.

Weeks later, he was asked if he could write a song about how it was rewarding to serve the Lord. He was paying a visit to a friend, 82 year-old M. E. Mick. During their conversation, Mr. Mick suddenly said to Huston, “Brother Huston, you have written so many good songs, won’t you write one for me on the subject we have just been discussing, and call it, ‘It Pays to Serve Jesus’?” Frank interrupted to remind him that there was already a published song bearing that title, whereupon Mick replied, “I know there is, but I think you can write a better one.”

Pondering the possibilities, he thought of the tune he’d created earlier. Pulling the paper from his pocket, he set it on the piano, and the words to fit it seemed to follow easily.

(1) The service of Jesus true pleasure affords,
In Him there is joy without an alloy;
’Tis heaven to trust Him and rest on His words;
It pays to serve Jesus each day.

It pays to serve Jesus, it pays every day,
It pays every step of the way,
Though the pathway to glory may sometimes be drear,
You’ll be happy each step of the way.

(2) It pays to serve Jesus whate’er may betide,
It pays to be true whate’er you may do;
’Tis riches of mercy in Him to abide;
It pays to serve Jesus each day.

(3) Though sometimes the shadows may hang o’er the way,
And sorrows may come to beckon us home,
Our precious Redeemer each toil will repay;
It pays to serve Jesus each day.

The song says, “It pays to serve Jesus each day.” And it certainly does. Our work will be rewarded later, before the Judgment Seat of Christ. But Christian ministry also is rewarding here and now. I can personally testify to that. In the present world, service for Christ brings many joys.

  • The joy of pleasing our Commander (Acts 20:24; Col. 1:10; II Tim. 2:3-4; 4:7).
  • The joy of making an eternal investment in fulfilling work (Matt. 6:19-20; Phil. 3:12-14; cf. Heb. 12:2).
  • The joy of fellowship in the gospel with other servants of Christ (Phil. 1:3-5; II Tim. 1:4).
  • The joy of seeing people blessed, and lives transformed through our service (Phil. 2:2; I Thess. 1:2-3; 2:19-20; III Jn. 1:4).

But there is another side to it. Apart from any reward a gracious God might give us, He is worthy of our service, and fully deserving of all we can offer to Him, just because of who He is. It’s a question of balance. We ought to serve the Lord Jesus simply because He is deserving of all we can render Him. He has granted us the privilege of holy service, and we do so first of all as an act of homage, to His honour and glory.

“Indeed heaven and the highest heavens belong to the Lord your God, also the earth with all that is in it….What does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul.” (Deut. 10:14, 12). “When you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do’” (Lk. 17:10).

It does pay to serve the Lord. But the Lord is worthy of our faithful service simply because He is the Lord.

Questions:

  1. How are you serving the Lord these days?
  2. Why do you serve the Lord?

Links:

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