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The Mercies of God

Words: Thomas Obediah Chisholm (b. July 29, 1866; d. Feb. 29, 1960)
Music: Jesse B. Thomas (no information available)

Note: The two links will tell you more about Mr. Chisholm–and yes, he died on February 29th.

This hymn is not well known, and I could find no information on the composer of the music. However, the story behind it is so remarkable that I wanted to share it. A fuller account is given in Al Smith’s book Hymn Histories (pages 136-139)-–a book I recommend.

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

The old man awoke to face another weary day. His wife had been seriously ill for a long time, and it was time to give her her medicine. But the bottle was empty, and he had no money for more. Thinking perhaps a little breakfast would lift her spirits, he returned to the kitchen. But the ice box was almost as empty as the pill bottle, and even buying groceries seemed beyond their means. Not only that, their rent was due that day.

A pretty bleak picture. But God knew the need even before they did. Nothing takes the Lord by surprise. He says, “I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done” (Isa. 46:9-10). And “known to God from eternity are all His works” (Acts 15:18).

That is why He is able to work through our circumstances, providing in advance for our needs to be met when the time comes. The word for that is God’s providence, meaning His before-seeing. It is the divine attribute behind Romans 8:28, “We know that all things work together for good [or, He works all things together for good] to those who love God, and to those who are called according to His purpose.”

Tom certainly believed that. He and his wife had come through many difficult times, though on this day in 1935 things seemed worse than usual. But see how the Lord was working!

Two days before, two men were attending to some necessary record-keeping for the Gideons Bible distribution ministry. They were going over the membership list for New Jersey. The policy was to remove anyone who had been contacted twice, but failed to send in the registration fee–five dollars in those days.

But just as Mr. Stam was about to cross off T. O. Chisholm, his friend said, “Jake, don’t you know who that man is? Why, he’s the fellow that wrote Great Is Thy Faithfulness.” Saying that was his favourite hymn, Stam responded, “That sure is worth five dollars–I’ll pay the brother’s dues.”

However that was not to be the end of it. That night Stam had trouble sleeping. Tom Chisholm kept coming to his mind. Believing there might be a need there, he decided to send him a gift in the morning. Then the ringing of the phone at six roused him. It was his friend from the evening before. He had had the same experience in the night. Seeing this as the leading of the Lord, both men wrote cheques, mailing them off with a note.

The next day–the day the burden of the Chisholm’s meagre finances struck with full force, he got that letter. At first, his heart sank to see the return address on the envelope, Jacob Stam, Attorney at Law! He thought, “All the trouble I’m in, and now an attorney is after me!”

But when he tore open the envelope he read, “Dear Brother, we have never met you, but we love you in the Lord. Thank you so much for Great Is Thy Faithfulness. Enclosed is a little something the Lord told us to send you.” Mr. Chisholm was astonished to see that the “little something” covered not only the month’s rent, and the cost of his wife’s medicine, but provided enough to restock the pantry.

It was at the suggestion of his wife that the hymn writer penned The Mercies of God, in celebration of God’s amazing provision. Truly, “Great are Your tender mercies, O Lord!” (Ps. 119:156).

(1) The mercies of God! What a theme for my song,
Oh! I never could number them o’er;
They’re more than the stars in the heavenly dome,
Or the sands of the wave beaten shore.

For mercies so great, what return can I make–
For mercies so constant and sure?
I’ll love Him, I’ll serve Him with all that I have
As long as my life shall endure.

(3) His angels of mercy encompass me ‘round,
Wheresoever my pathway may lead;
Each turn of the road some new token reveals–
Oh! For me life is blesséd indeed.

Questions:

  1. What example of God’s tender mercies did you experience in the last couple of weeks?
  2. Is there someone the Lord has brought to your mind that you could be God’s agent in blessing or encouraging (perhaps even anonymously)?

Links:

Some Golden Daybreak

Words: C. A. Blackmore (?)
Music: Carl Blackmore (b. _____, 1904; d. _____, 1965)

Note: The story of how this song came to be written is told on the Wordwise link below. The chorus came first, with words and music written by son Carl. Then, feeling the song was incomplete, he asked his father to add some stanzas. The full song was published in 1934. Some hymns simply attribute the entire song to young Carl Blackmore, but by his own testimony we know of his father’s contribution.

Details about these two men have been difficult to come by. (If you can help with added information, please leave a comment.) I suspect that the elder Blackmore’s first name is also Carl, but I don’t know. There is a C. A. Blackmore who served as administrator of a rescue mission in Erie, Pennsylvania, from 1918 to 1950. That fits the likely time frame for the hymn writer, so it could well be him.

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

The song was inspired by C. A. Blackmore’s 1934 radio message on the rapture of the church, and what it will be like to be caught up into Christ’s presence (I Thess. 4:13-18). The sermon rejoiced in what that momentous event will be like. It will be the dawning of a new day, an eternal day. No wonder daybreak and new light is so closely associated with Christ and His return.

Even at His first coming Zacharias was able to exclaim, “The Dayspring from on high has visited us” (Lk. 1:78), and the Lord Jesus announced, “I am the Light of the world” (Jn. 8:12). To the Apostle John, who saw Him in heavenly glory, Christ declared, “I am…the Bright and Morning Star” (Rev. 22:16). And when He comes again “the Sun of Righteousness shall arise” (Mal. 4:2).

Blackmore draws on a number of Scriptures to remind us of the dramatic changes and new blessings that await.

Stanza (1). “Sorrow will cease” (Rev. 21:4). And “all will be peace” because those things that bring conflict and distress will be gone forever from our presence. Satan and sinful human beings will be banished (Rev. 21:10; 21:27). Heartaches will all be ended; “there shall be no more crying,” and “God will wipe away every tear from [our] eyes (Rev. 21:4).

The saints will “rest from their labours” (Rev. 14:13). That does not mean there will be nothing to do in heaven. There “His servants shall serve Him” (Rev. 22:3), but the frustration and tediousness of earthly toil brought on by the curse (Gen. 3:17-19) will cease.

Refrain. The Bible tells us “The Lord Himself will descend from heaven with a shout” (I Thess. 4:16). Whatever else is intended or implied by that, it will surely be a shout of victory over “battles all won.”

(1) Some glorious morning sorrow will cease,
Some glorious morning all will be peace;
Heartaches all ended, labour all done,
Heaven will open, Jesus will come.

Some golden daybreak Jesus will come;
Some golden daybreak, battles all won,
He’ll shout the vict’ry, break through the blue,
Some golden daybreak, for me, for you.

Stanzas (2) and (3) add more details to the theme. In (2) we’re reminded that “all shall be bright, and “earth’s dark night” will end forever. This is, of course, eminently true in the moral sense. But it also describes a significant characteristic of the heavenly city: it will be a city of glorious light, because the One who said, “I am the Light of the world” will fill heaven with His light (Rev. 21:23).

C. A. Blackmore also says we’ll be “changed in a moment, like Him to be.” That combines truths expressed in several Scriptures. At the rapture of the church, “We shall be changed–in a moment, in the twinkling of an eye, at the last trumpet” (I Cor. 15:51-51). And “when He [Christ] is revealed, we shall be like Him” (I Jn. 3:2), clothed in undying resurrection bodies (Phil. 3:20-21).

Stanza 3 focuses on the glad reunion we’ll have with saved loved ones who have gone on before us. “The dead in Christ will rise first. Then we who are alive and remain shall be caught up [raptured] together with them in the clouds to meet the Lord in the air” (I Thess. 4:16-17). In Blackmore’s words, “Oh, what a meeting, there in the skies!”

Questions:

  1. Other than meeting the Lord Jesus, who are you most looking forward to meeting in that day?
  2. Do you have any further information you can share with me about C. A. Blackmore and his son Carl?

Links:

Ready

Words: (author unknown)
Music: Charles Davis Tillman (b. March 20, 1861; d. Sept. 2, 1943)

Note: Since 1903, this hymn text has appeared in some books crediting it to an A. C. Palmer (1845-1882), of whom nothing is known. Others give credit for the words to the composer of the tune, Charles Tillman. Still other books have attributed the words to a S.E.L. However this appears to be a short-form for Selected, another way of identifying the poem as anonymous.

We do know that the hymn originally had five stanzas, and Charles Tillman used one of them for a refrain when he composed the tune. He wrote other lyrics as well as tunes, so he is a possible source of this song, but we simply don’t know.

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

The original version of Tillman’s refrain, not used today, has merits of its own. It reminds us of the need for patience to “wait” God’s timing, and makes a possible allusion to Ezekiel 22:30, “I sought for a man…who would…stand in the gap.” Whether our service for God is “small or great” in the eyes of men, we need to be ready to do His will. Tillman’s refrain said:

Ready to go, ready to wait,
Ready a gap to fill;
Ready for service small or great,
Ready to do His will.

The hymn is repetitious in the extreme, repeating the word “ready” thirty-seven times (counting refrains) in one short song. However, it does make some important points along the way.

Ready. It’s a word found over eighty times in our English Bibles. Often it has a forward perspective, with the idea of making ready for something specific. However, there are other instances when the idea is that the individual or group is ready for whatever lies ahead. When King David’s son Absalom led a rebellion against his father, David fled with his trusted and loyal servants. Then:

The king’s servants said to the king, “We are your servants, ready to do whatever my lord the king commands.”

II Sam. 15:15

Here are a few examples of how the word is used in the epistles.

“So, as much as is in me, I am ready to preach the gospel to you who are in Rome also” (Rom. 1:15). “Let them do good, that they be rich in good works, ready to give, willing to share” (I Tim. 6:18). “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (II Tim. 4:2). “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work” (Tit. 3:1). “Sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (I Pet. 3:15).

Ready! It seems to me there are a number of key implications, in respect to Christian service, when a person says to God or others, “I’m ready.” The one who says that will have:

  1. A sense of calling, the conviction that God is leading the way.
  2. A preparation for service, with appropriate gifts and resources.
  3. Conscious submission to God for what lies ahead.
  4. At least some counting of the possible cost, and a willing self-sacrifice.
  5. An eagerness to begin, an enthusiasm about it.
  6. A trust in God for the needed guidance along the way.

(1) Ready to suffer grief or pain,
Ready to stand the test,
Ready to stay at home and send
Others if He sees best.

Ready to go, ready to stay,
Ready my place to fill,
Ready for service, lowly or great,
Ready to do His will.

(2) Ready to go, ready to bear,
Ready to watch and pray,
Ready to stand aside and give,
Till He shall clear the way.

(4) Ready to speak, ready to warn,
Ready o’er souls to yearn,
Ready in life, ready in death,
Ready for His return.

Questions:

  1. Are you “ready” to serve the Lord? What percentage of the people in your church would you estimate are ready to serve Him?
  2. What are some of the things we need to do to get ready?

Links:

Peace, Perfect Peace

Words: Edward Henry Bickersteth, Jr. (b. Jan. 25, 1825; d. May 16, 1906)
Music: Pax Tecum, by George Thomas Caldbeck (b. _____, 1852; d. Jan. 29, 1918), and Charles John Vincent (b. Sept. 19, 1852; d. Feb. 28, 1934)

Note: In the biographical note in the Wordwise link at the bottom of this article, you will see that Bickersteth was not only a pastor, but a writer and editor of hymns. He was, in fact, a great lover of the hymnody of the church–a love which I share. His son reports that on Sundays at tea (a light meal the English eat in mid-afternoon), it was his father’s invariable custom to ask each family member to quote a hymn. He did this himself too, unless he’s just written a new one he could share.

As to Pax Tecum, Charles John Vincent (1852-1934) revised and arranged Caldbeck’s tune to the point that some have argued it became his, and ceased to be by Calbeck.

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

This simple hymn has a greatness that belies its simplicity. It’s one of those hymns that should be memorized and used often by the people of God. The words are based on a promise in the book of Isaiah, and the writing came about as follows. Dr. Bickersteth spent his vacation in 1875 in the north of England. There he heard Canon Gibbon, vicar of Harrowgate, preach a sermon on:

You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You.

Isa. 26:3

The bishop pointed out that Hebrew does not have modifying adjectives as we do in English. So to make this an especially powerful “peace” the word was simply repeated in Hebrew. “You will keep him in peace peace [shalom shalom, a peaceful peace].” The Amplified Bible has, “You will guard him and keep him in perfect and constant peace.”

That afternoon, Edward Bickersteth visited a relative who was on his deathbed, and the thought of God’s “perfect peace” came to him with new force. As he sat by the bed, the ideas for this new hymn came to him. He jotted them down, and shared them with the dying man, to his great comfort.

All but the final stanza of the hymn are in a question-and-answer format. As noted in the Wordwise link, they can be sung antiphonally, with different parts of the congregation singing one line, and the other, of each stanza.

Several different kinds or spheres of peace are spoken of in Scripture. There is “the peace with God” that is ours through the work of Christ on the cross (Rom. 5:1). We are reconciled to God by faith in what the Lord Jesus did for us there. There is also “the peace of God” that the believe can have within as he or she commits those things that bring worry and anxiety to the Lord in prayer (Phil. 4:6-7).

Both of these come into play in this beautiful hymn. It’s on the basis of our peace with God through Christ, that we can seek the peace of God day by day.

“The LORD will give strength to His people; the LORD will bless His people with peace” (Ps. 29:11). “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid” (Jn. 14:27). “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Rom. 15:13).

I encourage you to meditate on each of the needs or problems described in the first line of the first six stanzas, and the all-sufficient provisions of God for our needs.

(1) Peace, perfect peace, in this dark world of sin?
The blood of Jesus whispers peace within.

(2) Peace, perfect peace, by thronging duties pressed?
To do the will of Jesus, this is rest.

(3) Peace, perfect peace, with sorrows surging round?
On Jesus’ bosom naught but calm is found.

(4) Peace, perfect peace, with loved ones far away?
In Jesus’ keeping we are safe, and they.

(5) Peace, perfect peace, our future all unknown?
Jesus we know, and He is on the throne.

(6) Peace, perfect peace, death shadowing us and ours?
Jesus has vanquished death and all its powers.

(7) It is enough: earth’s struggles soon shall cease,
And Jesus call us to heaven’s perfect peace.

The stanzas of this hymn could provide a wonderful personal Bible study, as we look up relevant Bible passages. In turn, this meditation could also be shared with a group, as they are encouraged (and helped) to commit the words of the hymn to memory.

Questions:

  1. Can you think of instances and examples (in your own life, or the lives of others you know) of each problem spoken of in the first six stanzas?
  2. Can you find Scripture verses that teach the encouraging truths in each of the second lines of the six stanzas, and that of the whole final stanza?

Links:

O Jesus, Thou Art Standing

Words: William Walsham How (b. Dec. 13, 1823; d. Aug. 10, 1897)
Music: St. Hilda (sometimes called St. Edith), by Justin Heinrich Knecht (b. Sept. 30, 1752; d. Dec. 1, 1817), and Edward Husband (b. circa May ___, 1843; d. circa Feb. ___, 1908)

Note: As to the melody, Edward Husband took the first couple of lines of a 1799 tune by Justin Knecht, and added his own ending, creating the present tune in 1871.

Concerning the text, this beautiful and insightful hymn was written in 1867. Dr. How seems to have had a couple of inspirations for it. Poetess Jean Ingelow heard a sermon in an English fishing village on Revelation 3:20, leading her to create the poem picturing the scene. It says, in part:

The parson knew that he had lost the eyes
And ears of those before him for he made
A pause… Then with a sigh
Fronted the folk, lifted his grand gray head,
And said, as one that pondered on with new surprise,
And found fresh marvel in their sound, “Behold!
Behold!” saith He, “I stand at the door and knock.”
Then said the parson, “What! And shall He wait,
And must He wait?
Open the door with shame if ye have sinned…
And take Him in that comes to sup with thee.

Jean Ingelow

William How read Jean Ingelow’s poem and was deeply touched by it. He may also have seen Holman Hunt’s famous painting, which appeared in 1854, picturing Christ standing at the door. Together, these depictions led him to write the hymn.

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

The song is based on the words of Revelation 3:20, where the glorified Lord Jesus says:

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” Other versions have: “I will be his guest and feast with him, and he with Me” (Williams New Testament); “We will share a meal as friends” (New Living Translation); “I will come in and fellowship with him, and he with Me” (Living Bible).

Though that verse is sometimes used as an invitation to the sinner to come to Christ for salvation, in the context of Revelation it follows Christ’s admonition to the church at Laodicea. Bishop How may have it right, calling at least some of them, though backslidden, “Christian brethren” (1).

The people attending of this ancient church in Asia Minor was extremely affluent and self-satisfied. They believed they had no real needs. But in the Lord’s sight they were spiritually impoverished and lukewarm about the things of God (vs. 15, 17). Most sadly of all, they had shut Christ out. They may have had rituals in His honour, or sang hymns about Him, but there was no heart relationship with the living Christ.

In how many churches today is that the case? Christ is represented by artwork and liturgy, but there is no fellowship with Him as living, gracious presence. In fact, the door is “fast closed” against Him. “Shame on us!” if that is true of our own church.

(1) O Jesus, Thou art standing, outside the fast closed door,
In lowly patience waiting to pass the threshold o’er:
Shame on us, Christian brethren, His name and sign who bear,
O shame, thrice shame upon us, to keep Him standing there!

The Lord not only stands without, but knocks, in love and patience, hoping there is someone who will open the door and welcome Him in. How’s hymn pictures Christ with the marks of Calvary upon Him, emphasizing “the sin that hath no equal” of turning Him away.

(2) O Jesus, Thou art knocking; and lo, that hand is scarred,
And thorns Thy brow encircle, and tears Thy face have marred:
O love that passeth knowledge, so patiently to wait!
O sin that hath no equal, so fast to bar the gate!

The Lord Jesus stands (1), and knocks (2), and pleads “in accents meek and low” (3). That this is something He does graciously, for an extended period of time, is suggested by the verb tense. In Greek, it represents an action that has lingering results or continuing effects, as though it reads: “Behold I have taken a stand, and am still standing at the door.”

The worldly congregation must not presume He will keep on knocking. The day of grace for them may suddenly come to an end. But for now, the invitation is open.

(3) O Jesus, Thou art pleading in accents meek and low,
“I died for you, My children, and will you treat Me so?”
O Lord, with shame and sorrow we open now the door;
Dear Saviour, enter, enter, and leave us nevermore.

Questions:

  1. Do you know of a congregation that can be described as the Word of God describes the one in Laodicea (Rev. 3:14-18)?
  2. What is the remedy (vs. 19-20)? Can this begin even with one person in the church, or just a few? (Explain.)

Links:

Near to the Heart of God

Words: Cleland Boyd McAfee (b. Sept. 25, 1866; d. Feb. 4, 1944)
Music: McAfee, by Cleland Boyd McAfee

Note: I have seen another story behind this hymn in several books, one that differs in some details from what I have below. It has Cleland McAfee serving as a pastor in Chicago at the time of the tragedy, and writing the hymn so he could sing it as a solo at the funeral service. However, the following information comes largely from a book written by McAfee’s daughter Katharine (a book entitled Near to the Heart of God).

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

Mrs. Parker (McAfee’s married daughter) served on the Board of Foreign Missions of the Presbyterian Church (U.S.A.), and the National Council of Presbyterian Women. She authored a number of books. The one using the hymn’s title contains a sketch of Dr. McAfee’s active life, and other examples of his writing, as well as the background of the hymn. I have confidence that Katharine Parker would get the story right, especially given that many from her extended family were actively involved in events at the time, and would surely have shared their perspective with her.

Park College (now the esteemed Park University) was established in Parkville, Missouri, a city a few miles from Kansas City. It began as a Presbyterian school, but has since severed that connection. The founder and first President was John Armstrong McAfee. His five sons and his daughter were eventually all involved in the work of the college.

When the father died in 1890, his son Lowell became president, serving in that capacity until 1913. His brother Cleland was the college chaplain and music director during that period. The two roles of the latter man intersected in the church services of Park College, when Cleland McAfee commonly preached, and led the choir. It was his custom to write some music for the choir on each Communion Sunday, something that would also tie in with the theme of his sermon.

This was the state of things when the present hymn was written in 1901. But it was a double tragedy that provided its touching inspiration. The two daughters of Howard, another of the brothers, were critically ill with diphtheria. During the week before Communion Sunday, the two girls died within twenty-four hours of one another. Understandably, many on the campus and in the town were grief-stricken.

Cleland McAfee sat up long and late, pondering what he could preach on the following Sunday, and what kind of music he could compose to bring comfort to his family and the congregation. This lovely little hymn was the outcome of his meditation. The choir learned it at their regular Saturday evening practice. Then, they all went to the quarantined home of the Howard McAfee family, and sang the hymn beneath the darkened windows. It was shared with the congregation at the Communion Service, the next day.

In prophecy, the Lord is pictured as the Shepherd of His people who will “gather the lambs [the weak and vulnerable] with His arm, and carry them in His bosom,” near to His loving heart (Isa. 40:10-11). In the Gospels we read of the Lord Jesus’ tender affection for little children. “He took them up in His arms, laid His hands on them, and blessed them” (Mk. 10:15-16).

Though we do not currently have the physical presence of the Lord with us, such images may come to mind when we read the text of this hymn. Or perhaps we’ll think of John reclining to the right of Jesus in the Upper Room, leaning on His bosom (Jn. 13:23). That, in fact, may have been part of Dr. McAfee’s inspiration, since it was the time of the institution of the Lord’s Supper, and this fitted the service that coming Sunday in 1901.

All these passages remind us of the blessing of intimate fellowship with the Lord, where we, as believers, “will find rest for [our] souls” (Matt. 11:28-29). Close to the Lord, at times when our hearts are burdened, we find: “quiet rest,” and protection from sin’s allures (1); “comfort sweet,” and fellowship with the Saviour (2); “full release” (the freedom to share our burdens and our hurts, without fear of condemnation); as well as “joy and peace” (3).

(1) There is a place of quiet rest,
Near to the heart of God.
A place where sin cannot molest,
Near to the heart of God.

O Jesus, blest Redeemer,
Sent from the heart of God,
Hold us who wait before Thee
Near to the heart of God.

(3) There is a place of full release,
Near to the heart of God.
A place where all is joy and peace,
Near to the heart of God.

Questions:

  1. Can you think of a situation in which you found this kind of special blessing and encouragement in fellowship with the Lord?
  2. What lessons have you learned in these special moments that have guided you through difficult other times?

The singing of our traditional hymns and gospel songs has declined in some churches, but this treasure deserves to be preserved. If you’re looking for ways to promote hymn singing in your church and community, take a look at the article 77 Ideas for Promoting Hymn Singing.

Links:

Make Me a Captive, Lord

Words: George Matheson (b. March 27, 1842; d. Aug. 28, 1906)
Music: Diademata, by George Job Elvy (b. March 27, 1816; d. Dec. 9, 1893)

Note: The Cyber Hymnal gives the tune Diademata (used also with Crown Him with Many Crowns) as the primary one for this 1890 hymn, along with a couple of other good ones. Terra Beata (used with This Is My Father’s World) is also a possibility.

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

The old joke asks for the definition of the word paradox, and answers that it’s two doctors. But a paradox is, of course, something quite different. It is a statement that seems absurd or contradictory, but which may, in fact, be true.

George Matheson’s wonderful hymn states a profound paradox in the opening line, then proceeds to drive it home with one poetic image heaped upon another. (It would be worth taking a few moments to read all the stanzas from the Cyber Hymnal.) The Wordwise Hymns link explores the core truth of the song, but I’ll add a few more thoughts here.

(1) Make me a captive, Lord, and then I shall be free.
Force me to render up my sword, and I shall conqueror be.
I sink in life’s alarms when by myself I stand;
Imprison me within Thine arms, and strong shall be my hand.

How, indeed, can we be free if we are, at the same time, captives? Though it does sound absurd, it’s actually a reality we live with every day. In a community, we can only act in freedom and pursue our own interests if we, and others around us, abide by (are “captive” too) an agreed upon set of laws. It’s this structuring of society that allows for the freedom of the individual.

Take freedom of speech as an example. Though we are said to be free to voice our own opinions, or put them in writing, there are limitations. It’s wrong to speak against others with malicious hatred, or threaten others with harm. Nor are we allowed to use words in a crowd that will cause panic and chaos (such as shouting, “Fire!” in a crowded theatre, or “I’ve got a bomb!” in a plane). Acting responsibly, within set limits, we each do our part to keep our society free.

It should be noted in passing, however, that human society isn’t perfect–being designed and maintained, as it is by flawed human beings. The limits of freedom are constantly being challenged by those with their own, often self-serving or immoral, agenda. Corrupt minds are constantly pushing the limits. Watch one of the current situation comedies on television, and then one from the 1950s, and you’ll see what I mean!

Dr. Matheson called his hymn “Christian Freedom,” basing it on Paul’s description of himself in Ephesians 3:1, as “the prisoner of Jesus Christ” (cf. Phm. 1:1). Using a related term the apostle referred himself as “a bondservant [or slave] of Jesus Christ” (Rom. 1:1; cf. Phil. 1:1; Tit. 1:1). Others, Peter (II Pet. 1:1), James (Jas. 1:1), and Jude (Jude 1:1) did likewise.

Being either a prisoner or a slave certainly has a negative connotation. But whether it actually is or not depends on a couple of things:

  • Who or what the person is a prisoner of (or slave to)
  • For what reason the person is a prisoner or a slave

To be a slave to sin is a cruel and destructive bondage. “Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?” (Rom. 6:16). And slavery to sin takes us from bad to worse. The Bible says: “You presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness” (Rom. 6:19).

But when we are set free, through faith in Christ, and by the power of the Spirit of God, we are able to become the willing slaves (or prisoners) of One who loves us infinitely and has only our best interests at heart.

God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness….Now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life.

Rom. 6:17-18, 22

This has many practical implications in daily life. One is that, as Christians, we are to obey the law of the land, seeking to live for Christ and serve Him within the structure set up for our community.

Submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men–as free, yet not using liberty as a cloak for vice, but as bondservants of God.

I Pet. 2:13-16

(4) My will is not my own till Thou hast made it Thine;
If it would reach the monarch’s throne, it must its crown resign.
It only stands unbent, amid the clashing strife,
When on Thy bosom it has leaned, and found in Thee its life.

Questions:

  1. How would you contrast being a slave of Christ to being a slave to sin?
  2. Can you think of other paradoxes in the Christian life?

Links:

Kneel at the Cross

Words: Charles Ernest Moody (b. Oct. 8, 1891; d. June 21, 1977)
Music: Charles Ernest Moody

Note: Charles Moody was a Georgia composer and musician who played the fiddle, the banjo and the harmonica. He came from a musical family, and music was in his blood. He is said to have traded a shotgun for his first fiddle.

In the late 1920s and early 1930s Moody was a member of the legendary Georgia Yellowhammers, a secular string band (that recorded Pass Around the Bottle, and other songs). Charles Moody wrote a popular novelty number, The Song of the Doodlebug, but he also contributed around a hundred gospel songs.

His compositions (such as 1924’s Drifting Too Far from Shore) became standards of southern gospel music. Kneel at the Cross was published in 1948. After the Yellowhammers disbanded, Moody was for many years the choir director of the Calhoun Free Methodist Church.

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

Though I want to discuss one particular aspect of this song that I hope will be instructive, it is not a selection that I can recommend overall. I realize there are simple, repetitious gospel songs that have blessed many. But in my view this one is too weak in content and theology for me to find much use for it.

Who is being asked to kneel? Saint or sinner? The fact that the cross is prominent, and there’s an offer of “life anew” suggests it’s the latter. Yet there’s no mention of sin. (The closest we get is “give your idols up,” (3).) And no mention of cleansing and forgiveness of sin.

Then why does the song invite us to come to the cross? It all seems very Me-centred, reminiscent of the weak gospel preaching that urges sinners to come to Jesus so their life’s problems will be solved. Little is said of the fact that we come weighed down with guilt and shame because we have wronged the eternal Lord of all, and we realize that His grace is our only hope.

There is no mention in the song that, as lost and hell-bound rebel sinners, we have offended a holy God. That we kneel at the cross to confess our helplessness and seek cleansing and forgiveness. That it is there we receive eternal salvation, and there we bow to Christ and own Him as our Saviour and Lord.

Instead, we are to “leave with Him [our] care and begin life anew” (stanza one and refrain). We come to share His glory and find bliss, and we are told that “harm can ne’er befall” those who are anchored there (stanza two). This last assertion is not precisely accurate. It is true that no one and nothing can separate the Christian from the love of Christ (Rom. 8:35-39). But many believers suffer persecution and other “harm” in this life. The apostles certainly did.

Finally, there is the fact that the song pictures Jesus waiting at the cross to meet the seeker. While there may be a sense in which the one who trusts in Christ for salvation, sees Him, by faith, on the cross, we know that Calvary is a past historical event. Christ is now risen and glorified, seated at the Father’s right hand (Rom. 8:34). There He is our heavenly Advocate and Intercessor (Heb. 7:25; I Jn. 2:1). But we find none of that here either.

The one thing about the song that I’d like to discuss for a moment is the appeal to kneel in prayer (mentioned nine times, counting the repeated refrain).

Of course there is nothing magical about the posture used in prayer. In Bible times, some stood to pray (Gen. 18:22; I Sam. 1:26; Lk. 18:13), or bowed their heads–especially in worship (Gen. 24:26; Exod. 4:31; 12:27). Others sat (Neh. 1:4), some even prayed while lying in bed (Ps. 63:6), and still others fell face down, prostrate before the Lord (Num. 16:22; Josh. 5:14). But one option is kneeling (I Kg. 8:54; Dan. 6:10; Lk. 22:41; Acts 9:40).

Oh come, let us worship and bow down; let us kneel before the Lord our Maker.

Ps. 95:6

Though not involved in a church where kneeling was a regular thing, I can recall occasions when I served as a pastor that I felt it was important for us to kneel together–all of us, including me. Some found it difficult, because of age or infirmity. Others objected because it was something different. But we did it. Even if that’s not our usual practice, it would be fitting to kneel for a time of prayer occasionally, either as a congregation or privately on our own.

Why? What does kneeling add to our praying? In one sense, not a thing. If we are kneeling on the outside, but rigidly refusing to kneel on the inside, bowing the knee will be rank hypocrisy and an insult to God. But let us suppose there is a willingness to do so, and a desire to understand what is meant by it.

  1. Reverence. Kneeling is an expression of reverence and respect. It is what subjects traditionally do before a ruler. To kneel before the Lord in prayer is an expression of reverence for Him, and a recognition of who He is, our heavenly Lord.
  2. Dependence. There is in the posture an expression of dependence, even of vulnerability. It seems to signify the opposite of strength and dominance. Sinful rebellion asserts our independence of God. But when we kneel in prayer it says we need the Lord and we are appealing for his aid, and trusting in Him.
  3. Submission. Kneeling also expresses submission. We are not only to reverently worship the Lord our God, and depend upon Him, we are to subject ourselves to His will. Kneeling represents that, as well. It is the act of a servant ready to be commissioned and commanded, ready to obey.

(1) Kneel at the cross, Christ will meet you there,
Come while He waits for you;
List to His voice, leave with Him your care
And begin life anew.

Kneel at the cross, leave every care;
Kneel at the cross. Jesus will meet you there.

Questions:

  1. Is this a song you would ever use? (Why? Or why not?)
  2. You may attend a liturgical church, where kneeling during the services is common. But if not, would you ever consider having the congregation kneel in prayer? (Under what circumstances?)

It Took a Miracle

Words: John Willard Peterson (b. Nov. 1, 1921; d. Sept. 20, 2006)
Music: John Willard Peterson

Note: Kansas born John Peterson was the youngest of seven children. He was only four when his father died. He began singing when just a boy, and trusted Christ as his Saviour at the age of twelve. This brought together the two great passions of his life: he loved the Lord and wanted to serve Him; and he loved to make music. John and two of his brothers formed a gospel group in 1940, and were busy in evangelistic meetings. During the war, Peterson served as a pilot, and it was on one of his flights that the idea for It Took a Miracle was born (his first song to become popular).

As an Air Corps pilot, Peterson flew supplies, especially 100 octane gas, over the Burma “Hump” and into China, to help in the war against Japan. These flights were often made at night, giving the pilot a glorious view of the starry heavens, the handiwork of God. On the return flight, the next day, he would fly low through the mountain passes and see many remote villages below. And Peterson thought of how the God who set the stars in the sky so loved each of the people living below that He gave His Son to save them.

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

While this gospel song does say some good and true things, its use of the word “miracle” is problematic. Like the word “love” the term has been abused and misused to the point where the true meaning has become obscure. For example, in the kitchen we have Miracle Whip salad dressing, and in sports we have “the Miracle on Ice” (the Olympic gold medal won by the American men’s hockey team in 1980).

With regard to Peterson’s song, we need to take a look at the biblical use of the word miracle (and other terms applied to the same events). Our English term comes from the Latin word mirari, meaning a wonder.

  • ¤ Miracles. The actual word “miracle” is used sixteen times in the Bible (NKJV)–only twice in the Old Testament. In the New Testament, it translates two descriptive Greek words, and encompasses a third.
  • ¤ Powers. Sometimes miracles are spoken of as “powers.” The Greek word is dunamis, from which we get our word dynamite. Miracles are demonstrations of supernatural power.
  • ¤ Signs. Other times, the word miracles translates the Greek word semeion, meaning signs–as it is sometimes translated. The miracles are signposts, pointing to something beyond themselves.
  • ¤ Wonders. This renders the Greek word teras. This suggests that a miracle is something unusual and thought-provoking.

All three of the latter terms are brought together in one verse. “Jesus of Nazareth [was] a Man attested by God to you by miracles [dunamis], wonders [teras], and signs [semeion] which God did through Him in your midst” (Acts 2:22).

A definition: Miracles therefore are supernatural manifestations of divine power, observable in the external world, causing wonder and amazement in those who witness them. Sometimes, though not always, they can involve acts of mercy toward an individual or group. But mainly each functions as a sign, pointing to something else.

As Acts 2:22 indicates, they were the Father’s confirmation of the identity of Christ, and a means of authenticating His message (cf. Jn. 3:2). John tells us he recorded miracles of Christ, which he called “signs” (semeion), given “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (Jn. 20:30-31). They served as authenticating signs for the apostles in a similar way, as they presented the Lord’s message:

“God also bearing witness both with signs [semeion] and wonders [teras], with various miracles [dunamis], and gifts of the Holy Spirit, according to His own will” (Heb. 2:4; cf. II Cor. 12:12; cf. Acts 14:3).

Some suggest that God counteracts the laws of nature when a miracle is performed. However, that is misleading. Nature is not independent of God. What is sometimes called natural law is only a way of describing the Creator’s ongoing work in the natural world, sustaining and maintaining it. “He is before all things, and in Him all things consist [are held together]” (Col. 1:17). He is “upholding [sustaining] all things by the word of His power [dunamis]” (Heb. 1:3)

By definition, miracles need to be both observable and unusual (thus causing wonder and astonishment). Creation is not miraculous in this sense. We weren’t there at the time to observe it happening. And if all of creation is miraculous, then the word virtually loses any meaning. Nor is the new birth a miracle, since we cannot observe it taking place (Jn. 3:8). We see the results and effects after the fact, when God creates, but that is something different.

Perhaps this will be seen simply as a minor quibble by some, but I believe we need to be precise and accurate in our use of biblical terms. Otherwise, “the trumpet makes an uncertain [unclear, indistinct] sound” (I Cor. 14:8), and we fail to “teach” God’s truth with our “psalms and hymns and spiritual songs” (Col. 3:16).

Yes, the natural world is full of God’s wonders, and the new birth is a thrilling and supernatural work of God. I’m merely suggesting that neither fits into the category of the miraculous, as the Bible uses the word.

(1) My Father is omnipotent,
And that you can’t deny;
A God of might and miracles–
‘Tis written in the sky.

It took a miracle to put the stars in place,
It took a miracle to hang the world in space;
But when He saved my soul,
Cleansed and made me whole,
It took a miracle of love and grace.

Questions:

  1. Is this a song you would use in your church? (Why? Or why not?)
  2. Are there other hymns that speak of the new birth in a more accurate way?

Links:

Hallelujah! ‘Tis Done

Words: Philip Paul Bliss (b. July 9, 1838; d. Dec. 29, 1876)
Music: Philip Paul Bliss

Note: Bliss’s song was published in 1874, two years before his death. Actually, he was hoping to include another song (Hallelujah, Thine the Glory) in a book he was publishing. It was popular at the time, but the owners of the copyright refused to give him permission to use it, so he wrote the present song to put in its place.

Two stanzas of the hymn are not generally used today. The point they seem to make is that God’s salvation is for all. Not only for socially prominent adults, but little children too. Here are the two omitted stanzas:

(4) Little children I see standing close by their King,
And He smiles as their song of salvation they sing:

(5) There are prophets and kings in that throng I behold,
And they sing as they march through the streets of pure gold:

Mr. Bliss came to his love of music early on. His parents were musical. And when he was ten years old, an incident occurred that left a lasting impression on him.

Philip was big for his ten years, a large barefoot farm boy. One day he was walking down the road in his village. As he passed by a house, he heard beautiful music. Irresistibly drawn to it, he entered the house, and stood by the parlour door, watching and listening as a young woman played the piano–the first one he’d ever seen.

When she stopped playing, he cried out, “Oh, lady, play some more!” But instead of encouraging him, she retorted crossly, “Go out of here with your great feet!” Philip was crushed, but the memory of the harmonies he’d heard seemed like echoes of heaven, and they stayed with him. He went on to a significant career in sacred music, one of the outstanding gospel song-writers of the nineteenth century.

Hallelujah, ‘Tis Done is one of those songs–of which there are a few–whose chorus (with its repeat) is longer than the stanzas. As a result, and because of the singable tune, the refrain will continue to echo in the minds of those who sing it, hours and days afterward, and help to instill an important truth.

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

The truth emphasized by the repetitive song is that God’s saving work is a historic fact. It has been “done.” On the cross, as He was dying, Jesus declared, “It is finished” (Jn. 19:30). Take note of the past tenses used in the Bible, as we look back on that.

Christ our Passover [Lamb] was sacrificed for us” (I Cor. 5:7). “Christ died for our sins” (I Cor. 15:3). “Who gave Himself for our sins” (Gal. 1:4). “Christ also has loved us and given Himself for us” (Eph. 5:2).

What is required of the sinner is that he trust in the Saviour, accepting the payment already made.

“As many as received Him, to them He gave the right to become children of God, to those who believe in His name” (Jn. 1:12). “Believe on the Lord Jesus Christ and you will be saved” (Acts 16:31). “He who believes in the Son has everlasting life” (Jn. 3:36). “Most assuredly, I [the Lord Jesus] say to you, he who believes in Me has everlasting life” (Jn. 6:47).

To the one who rejects Christ, no good works will gain him eternal life, no church membership or church ceremonies. Nor will being born into a Christian home transfer salvation to the children. When God says salvation is by His grace (Eph. 2:8-9), He means it’s a free gift that simply needs to be received in faith. If we could earn it, it wouldn’t be by grace (Rom. 4:4-5).

For those who do accept Christ, “the blood of Jesus Christ His [God’s] Son cleanses us from all sin” (I Jn. 1:7). “‘Tis done!” And the theme of Philip Bliss’s song will echo in our songs of praise for all eternity (Rev. 5:11-14). How could we do otherwise in the presence of “Him who loved us and washed us from our sins in His own blood” (Rev. 1:5).

(1) ’Tis the promise of God, full salvation to give
Unto him who on Jesus, His Son, will believe.

Hallelujah, ’tis done! I believe on the Son;
I am saved by the blood of the crucified One;
Hallelujah, ’tis done! I believe on the Son;
I am saved by the blood of the crucified One.

(6) There’s a part in that chorus for you and for me,
And the theme of our praises forever will be:

Questions:

  1. What are some things that keep so many from accepting the simple gospel and trusting Christ for salvation?
  2. If you were talking to someone about his/her need of salvation, and how to be saved, what are three good verses of Scripture to use?

Links:

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