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Robert Cottrill

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http://wordwisebiblestudies.com

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Today in 2013 – Bev Shea Died

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With the death of George Beverley Shea in 2013 (Apr. 16) at the age of 104, a significant era in gospel music came to an end. Born on February 1, 1909, in Winchester, Ontario, he began an association with evangelist Billy Graham in the 1940s that lasted over sixty years. He continued to sing solos, even after he passed the century mark.

George Beverley Shea

Bev had a rich baritone voice, enhanced by careful training. (Early on, his vocal coach was renowned operatic baritone John Charles Thomas.) Mr. Shea’s style was plain and unaffected, uncluttered by vocal tricks or fancy arrangements. His diction was crisp and clear–you could understand every word. He looked his audience squarely in the eye and delivered God’s message through the medium of music. A humble and godly man, to many of us he set the standard. He defined what it means to minister in song, rather than simply perform.

And minister he did! This faithful servant of the Lord sang live before an estimated 200 million people, in 185 countries of the world and all fifty of the American states. He continues to bless many more through his over seventy albums of sacred music. Mr. Shea was also a Grammy Award winner (nominated ten times).

It saddened me that little was said in 2013 in the secular media about the death of the greatest gospel singer of the twentieth century. He deserved more–though the virtual silence didn’t really surprise me. Of course, he’s receiving all the honour due him now, at the feet of Jesus. But if I could hazard a guess, other than meeting his Saviour, I rather think Bev Shea’s greatest thrill will be meeting those in heaven who were blessed by his ministry, and even won to Christ through it (cf. I Thess. 2:19-20).

The Wonder of It All is a song for which Bev wrote both words and music. It celebrates the amazing love of God for us. But the song more often associated with him, one that became his testimony song, is I’d Rather Have Jesus. He composed the tune in 1929, to accompany a poem written in 1922 by Rhea Millar. The words crystallized his determination to use his gift in the service of the Lord.

2) I’d rather have Jesus than men’s applause;
I’d rather be faithful to His dear cause;
I’d rather have Jesus than worldwide fame.
I’d rather be true to His holy name

Than to be the king of a vast domain
And be held in sin’s dread sway.
I’d rather have Jesus than anything
This world affords today.

Many years ago, when an offer came to become a vocalist on a secular network radio program, he turned it down. The possibility of a steady job, and big money in the entertainment business, may have been tempting in those Depression years, but Bev Shea’s sail was set, and he never turned back. His favourite verse was:

“My lips shall greatly rejoice when I sing to You,
and my soul, which You have redeemed” (Psalm 71:23).

He’s Got the Whole World in His Hands

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Words: a traditional Spiritual, author unknown
Music: composer unknown

Note: Back in the eighteenth or nineteenth century, anonymous song writers created what we now know as Traditional Spirituals (in former times, “Negro Spirituals”). These songs of faith created by slaves in America were not written down, and technology did not exist to record them. They were passed on by word of mouth, as this one has been–which is now sung by Christians of every ethnicity, and recorded by many different gospel soloists.

Stanzas of the song vary, from book to book, sometimes including “He’s got you and me, sister, in His hands,” or “He’s got everybody in His hands.” But I was shocked and disturbed one day, visiting a seniors home. The pastor of a local church was concluding a service, and she had those present alternating, stanza by stanza, “He’s got the whole world in His hands,” with “She’s got the wind and the rain in her hands.” I thought maybe I wasn’t hearing it right, so I looked at the song sheet, and there it was. Utterly unbiblical, if not blasphemous! Our heavenly Father is not a she!

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

Many times, the Bible mentions the hands of God. We know that God is a spirit Being (Jn. 4:24) and, in His essential nature, doesn’t have physical hands. But the metaphor is used to depict the activity of God and His abundant power in a way we can understand.

(1) He’s got the whole world in His hands,
He’s got the whole world in His hands,
He’s got the whole world in His hands,
He’s got the whole world in His hands.

(2) He’s got wind and the rain in His hands,
He’s got wind and the rain in His hands,
He’s got wind and the rain in His hands,
He’s got the whole world in His hands.

Sometimes, the Scriptures speak of the hand of God bringing judgment. When the Israelites refused to obey Him, they were condemned to spend forty years in the wilderness, until the rebellious generation had died off. “The hand of the Lord was against them, to destroy them from the midst of the camp until they were consumed” (Deut. 2:15).

When the heathen Babylonian king Belshazzar dared to defy God, he was confronted by Daniel, the prophet of God, with these words. “God who holds your breath in His hand and owns all your ways, you have not glorified” (Dan. 5:23). No earthly monarch, no matter how powerful, can stand against the Almighty. “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes” (Prov. 21:1).

On the positive side, the Lord provides for the beasts of the field, by His powerful hand. “Who among all these does not know that the hand of the Lord has done this, in whose hand is the life of every living thing, and the breath of all mankind?” (Job 12:9-10).

Believers are in the double clasp of the hands of Father and Son, assuring our salvation and eternal safety (Jn. 10:28-29). And similar imagery is used to describe how God empowered His servants to do His work. As early Christian missionaries shared the gospel, we read, “The hand of the Lord was with them, and a great number believed and turned to the Lord” (Acts 11:21).

He’s got the whole world in His hands. And the hand of God that put the stars and planets in place (Ps. 19:1), and keeps them on their courses (Col. 1:17), He graciously extends help to us, if we’ll trust in Him. “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you” (I Pet. 5:6-7).

One of those who recorded the present song was the late George Beverley Shea, associated for decades with evangelist Billy Graham. Bev’s own favourite soloist was opera and concert baritone, John Charles Thomas, who had one of the greatest voices of the first half of the twentieth century. On one occasion, Bev met Mr. Thomas in Baltimore, and told him how much he appreciated his rendition of this particular song–especially the warmth and tenderness he put into singing about “the tiny little baby.” At Mr. Thomas’s invitation, they went to a piano and the singer showed Bev how to put more expression into the song.

(3) He’s got the tiny little baby in His hands,
He’s got the tiny little baby in His hands,
He’s got the tiny little baby in His hands,
He’s got the whole world in His hands.

Later, in Billy Graham’s London crusade in 1954, a man attended one of the meetings very reluctantly, to please his neighbour. During the meeting, he rudely (and loudly) criticized what was going on, to those seated around him. But when Bev Shea sang this song, and got to the “tiny little baby,” he slumped in his seat, overcome with emotion, as he was worried about a sick child at home. His criticism silenced, he listened attentively to Dr. Graham’s message, and later made a decision to receive Christ as Saviour. The hand of God had touched his heart, and transformed his life.

(4) He’s got you and me, brother, in His hands,
He’s got you and me, brother, in His hands,
He’s got you and me, brother, in His hands,
He’s got the whole world in His hands.

Questions:

  1. What does it mean to you today, that you are in the hands of God?
  2. Is this a song you would use in a worship service? (Why? Or why not?)

Links:

All Things Work Out for Good

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Words: John Willard Peterson (b. Nov. 1, 1921; d. Sept. 20, 2006)
Music: Ortonville, by Thomas Hastings (b. Oct. 15, 1784; d. May 15, 1872)

Note: John Peterson was perhaps the major sacred music composer of the twentieth century. You can see a short biography on the Wordwise link at the bottom of this article. He was as adept at writing clear, biblical lyrics as he was in composing melodious and singable tunes.

In 1961, Peterson published a hymn that is basically a meditation on Romans 8:28. It begins with a reference to the text.

All things work out for good, we know–
Such is God’s great design;
He orders all our steps below
For purposes divine.

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

Recently I talked with a senior citizen, asking her how she was doing. “I feel really good today, she said. Of course, my father once had a horse that was in the pink of condition–and the next day it fell down dead!” Likely my friend was joking. But it did remind me of the many things in life that are uncertain or doubtful. For many things we have no real guarantees.

Yes, it’s necessary to make some plans for future events and circumstances, whether we are looking forward to a picnic on the weekend, or preparing for our years of retirement in the more distant future. But we mustn’t treat our plans, as if they were absolute certainties. The Apostle James warns against that.

Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit;” whereas you do not know what will happen tomorrow.”

Jas. 4:13-14

The Lord Jesus told a parable about an arrogant farmer whose growing wealth gave him a false sense of security. Things were going well, and he thought he could see a golden future ahead. One day he said to himself, “You have many goods laid up for many years; take your ease; eat, drink, and be merry.” But it was not to be. “God said to him, ‘Fool! This night your soul will be required of you’ (Lk. 12:19-20).

And there is the key–in Peterson’s words, “God’s great design.” Almighty God on His throne rules over all things, including what will come tomorrow (Ps. 24:1). In recognition of this, James counsels us, “Instead you ought to say, ‘If the Lord wills, we shall live and do this or that’” (Jas. 4:15). The sovereignty of God calls for us to make our plans tentatively and provisionally. To plan well and wisely, but not to assume that we can unfailingly prophesy future events.

But there is another side to this. The fact that God is in control, and that He knows the future, can give assurance where our own limited foresight cannot. The Bible says, “We know that all things work together for good to those who love God, to those who are the called according to His purpose” (Rom. 8:28). And there are three important parts to that verse. Taking them in reverse order, they tell us:

  1. The Subjects of the Promise. It is for those who love God, and are ones He has called into a personal relationship with Himself. The calling of Romans 8:28 is God’s part; the loving of God is our response. In short, these are Christians, ones who’ve become the children of God through faith in Christ (Jn. 1:12-13).
  2. The Substance of the Promise. It’s God’s pledge to us that He will take everything that happens to us, everything that touches our lives, and turn it to His good purpose and our blessing. Nothing is outside the sphere of this. It includes the difficult and painful things as well as pleasant ones. And as the third stanza of the hymn puts it, “Mortals are immortal here until their work is done.”
  3. The Certainty of the Promise. This is something “we know,” on the basis of God’s faithful Word. There is no “I think so…maybe” here. How do we know? Because God has promised it. He is a God of truth, and if He says it, He will do it.

We may not see how certain experiences can result in our good, but that is not the issue. They will. And the “good” that is assured is further explained in the next verse in Romans. It’s that Christians “be conformed to the image of His Son” (vs. 29). All that the Lord allows to touch our lives is designed to further that goal.

What is so often unclear to us now will possibly be revealed when we get to heaven. Whether it is nor not, we’ll be satisfied that God knew best, in “all things.” In the words of the hymn, “In heaven’s clearer light I’ll see all things worked out for good.”

Questions:

  1. Is there something in your life that you are struggling to trust God with, as He works all things for good?
  2. Will you trust Him today to continue that work?

Links:

All Glory, Laud and Honour

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Words: Theodulph of Orleans (b. AD 760; d. AD 821); English translation, John Mason Neale (b. Jan. 24, 1818; d. Aug. 6, 1886)
Music: St. Theodulph, by Melchior Teschner (b. Apr. 29, 1584; d. Dec. 1, 1635)

Note: The Wordwise link at the bottom will give you a biography of Theodulph. The hymn was written around AD 820, while Bishop Theodulph was in prison. There is also a legend about the way his own Palm Sunday hymn led to his release from prison (on a charge of treason).

The legend is that the emperor, Louis I, who had imprisoned Theodulph, was passing by the prison one Sunday, in grand procession. Suddenly, from the tower above, a voice was heard singing this hymn. The emperor was touched by the words, and asked who was singing. When he found out, he ordered Theodulph to be released, also commanding that the hymn be sung on Palm Sunday from then on.

So the story goes. And though it’s not likely true, it does, in a way, attest to the continuing popularity of the hymn.

In some hymn books, the first verse is used as a repeated refrain. Others simply use it as the first stanza. Because it seems less repetitious. I encourage you to use “All glory, laud, and honour…” as stanza one, rather than a refrain. You can use Teschner’s tune, or the tune Ellacombe (commonly associated with Isaac Watts’s I Sing the Mighty Power of God).

The last two stanzas of the hymn, as translated by John Mason Neale, are not used today. Surprisingly, what I’ve labelled stanza seven below was used until the seventeenth century. Today, it seems beyond quaint, and would likely bring great hilarity if it were sung by a congregation today!

7) Be Thou, O Lord, the Rider,
And we the little ass;
That to God’s Holy City
Together we may pass.

8) Receive, instead of palm-boughs,
Our vict’ry o’er the foe,
That in the Conquerer’s triumph
This strain may ever flow.

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

These things aside, this is a thoughtful consideration of the events of Palm Sunday. What is called the Triumphal Entry of Christ into Jerusalem fulfilled the prophecy of Zechariah that this was to be exactly how Israel’s Messiah would present Himself to them as their King.

Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.

Zech. 9:9

It is such a significant event that all for Gospel writers include it (Matt. 21:1-11; Mk. 11:1-10; Lk. 19:25-38; Jn. 12:12-19). Of course we know that, shortly after the excitement of that day, Christ was rejected and crucified. Long years of Israel’s spiritual blindness had led to a national rejection of their Messiah-King. After the Triumphal Entry, the Lord mourned over the city of Jerusalem with these passionate words:

As He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes.”

Lk. 19:41-42

Even so, we can do as Theodulph does, and identify ourselves with the praise of His followers on Palm Sunday.

All glory, laud and honour,
To Thee, Redeemer, King,
To whom the lips of children
Made sweet hosannas ring.

(1) Thou art the king of Israel,
Thou David’s royal Son,
Who in the Lord’s name comest,
The King and Blessèd One.

(2) The company of angels
Are praising Thee on High,
And mortal men and all things
Created make reply.

(3) The people of the Hebrews
With palms before Thee went;
Our prayer and praise and anthems
Before Thee we present.

(4) To Thee, before Thy passion,
They sang their hymns of praise;
To Thee, now high exalted,
Our melody we raise.

Questions:

  1. Does your church celebrate Palm Sunday? What is the emphasis and message for today, if you do?
  2. Why was there such a swift turn-around, a week later? (That is, what factors led to Jesus’ arrest and execution, in spite of His popularity with many?)

Links:

Ride On, Ride On in Majesty

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Words: Henry Hart Milman (b. Feb. 10, 1791; d. Sept. 24, 1868)
Music: Hebron, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

Note: Though it was written in 1820, Milman’s hymn was first published in 1827, in Hymns Written and Adapted to the Weekly Church Service of the Year. The hymns in the book were gathered by another hymn writer, Reginald Heber (1783-1826), and the volume was published after his death. (Bishop Heber gave us such hymns as Holy, Holy, Holy, and From Greenland’s Icy Mountains; and The Son of God Goes Forth to War.)

Reginald Heber was deeply impressed with the brilliance and effectiveness of Henry Milman’s hymn poem. He had approached other poets for a contribution, and received nothing. He wrote to Dr. Milman:

“You have indeed sent me a most powerful reinforcement to my projected hymn book. A few more such and I shall neither need nor wait for the aid of [Sir Walter] Scott and [Robert] Southey.”

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

This is a Palm Sunday hymn, describing in an ironic way the Triumphal Entry of Christ into Jerusalem (Matt. 21:1-9; Mk. 11:1-10; Lk. 19:28-38; Jn. 12:12-18). That constituted the official presentation of Jesus to Israel, as her Messiah-King (cf. Zech. 9:9). But after a brief flurry of excitement, He was rejected and crucified. In the hymn, we see both what the scene looked like, and something of what was actually happening, unknown to many.

The power of the hymn lies in the way the first line of each stanza contrasts with what follows. “Ride on, ride on, in majesty!” sounds a great note of triumph. But set against that is something quite different. It is hinted at in (1) with the words, “O Saviour meek, pursue Thy road–meaning the road to Calvary and the agonies of the cross. It should be noted that the latter was not Milman’s original line. Line three in (1) was changed from, “Thine humble beast pursues his road” (referring to the donkey Jesus rode, Mk. 11:7). I believe the change, in this case, has merit.

(1) Ride on, ride on, in majesty!
Hark! all the tribes hosanna cry;
O Saviour meek, pursue Thy road
With palms and scattered garments strowed.

The next stanza gets more explicit, with its “In lowly pomp ride on to die!” And a second important note is introduced. Though death awaits the Saviour, it’s recognized that this will lead, in a humanly unforeseen and dramatic way, to the triumph of redemption, a conquest over sin and death.

(2) Ride on, ride on, in majesty!
In lowly pomp ride on to die!
O Christ! Thy triumph now begin
Over captive death and conquered sin.

In (3) there is a striking picture of the holy angels looking down upon the scene “with sad and wondering eyes.” Even they did not fully understand the work of salvation, or its motivation. These are “things which angels desire to look into” (I Pet. 1:12). Or as Weymouth puts it: “Angels long to stoop and look into these things.”

(3) Ride on, ride on, in majesty!
The wingèd squadrons of the sky
Look down with sad and wondering eyes
To see th’approaching sacrifice.

Of the original five stanzas, (4) is usually omitted–perhaps because the meaning of the last line is not clear. Does Milman mean that God the Father confidently anticipates that His Son will fulfil the mission on which He was sent, to give His life a ransom for sin? Or does He mean that the Father looks forward to the triumphant return of His Son to heaven, after He has completed His redemptive work? Either or both would do.

(4) Ride on, ride on, in majesty!
Thy last and fiercest strife is nigh;
The Father, on His sapphire throne,
Expects His own anointed Son.

The first two lines of (5) repeat what we have at the beginning of (2). But the last two lines provide a stirring climax to the hymn. The deity of Christ is clearly proclaimed. He is God incarnate. And the author fully understands that His death was not a defeat, but an incalculable victory. After His death (and resurrection), after His anticipated ascension to the Father’s right hand, Christ will return, claim His kingly power, and reign as King of kings, and Lord of lords.

(5) Ride on, ride on, in majesty!
In lowly pomp ride on to die;
Bow Thy meek head to mortal pain,
Then take, O God, Thy power, and reign.

Questions:

  1. It is impossible to fully comprehend the thoughts Christ must have had at the time of His entry into the city. But what emotions do you imagine He may have been feeling?
  2. Can you think of any other hymns that so powerfully combine the tragedy and triumph of the cross?

Links:

Not I, but Christ

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Words: Ada Anne Fitzgerald Whiddington (b. _____, 1855; March 14, 1933)
Music: Albert Benjamin Simpson (b. Dec. 15, 1843; d. Oct. 29, 1919)

Note: The Cyber Hymnal gives a date of 1891 for this hymn, though it may have appeared as much as a decade earlier. Whiddington wrote six stanzas, but most hymnals include only four ((1), (2), (3), and (6)). Hymns of the Christian Life, the hymnal of Simpson’s own Christian and Missionary Alliance denomination, also has (4).

As to the tune, some books use the one written by Simpson. But others have a tune named Exaltation, by C. H. Forrest (of whom nothing is known). In my view, the latter is the superior tune. There are others as well, some using the refrain, others omitting it.

(1) Not I, but Christ, be honoured, loved, exalted;
Not I, but Christ, be seen be known, be heard;
Not I, but Christ, in every look and action,
Not I, but Christ, in every thought and word.

O to be saved from myself, dear Lord,
O to be lost in Thee,
O that it might be no more I,
But Christ, that lives in me.

(2) Not I, but Christ, to gently soothe in sorrow,
Not I, but Christ, to wipe the falling tear;
Not I, but Christ, to lift the weary burden,
Not I, but Christ, to hush away all fear.

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

This is a powerful hymn expressing the believer’s aspiration that Christ be more and more revealed in and through him. Several key Bible texts relate to the theme.

¤ The words of John the Baptist: “He must increase, but I must decrease” (Jn. 3:30). Though he likely meant this in terms of public prominence and influence in ministry, it stands as a simple expression that can be applied more widely. In our lives, we should desire that more of Christ be seen.

¤ God’s stated purpose for us is this: “Whom He foreknew, He also predestined to be conformed to the image of His Son” (Rom. 8:29).

¤ The ministry of the Holy Spirit reproduces in us the “fruit” of Christlike character: “Beholding as in a mirror the glory of the Lord, [we] are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (II Cor. 3:18; cf. Gal. 5:22-23).

¤ Paul’s testimony was: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20). The hymn uses the precise phrase, “not I, but Christ,” as it’s found in the King James Version.

¤ In yet another passage, Paul expresses the hope, “That the life of Jesus also [should] be manifested in our mortal flesh” (II Cor. 4:11).

It’s not that we become mere robots, manipulated by God, with no identity of our own. Rather, as we grow spiritually, the Holy Spirit seeks to produce in us the holy and loving character of Christ. Through our meditation on the Word of God, we learn to think God’s thoughts after Him. We are “transformed by the renewing of [our] mind” (Rom. 12:2). Sometimes the goal is referred to as Christlikeness. The Bible describes it as bearing the fruit of the Spirit.

(5) Not I, but Christ, my every need supplying,
Not I, but Christ, my strength and health to be;
Not I, but Christ, for body, soul, and spirit,
Christ, only Christ, here and eternally.

In this life, we’ll never reach perfection. We are a work in progress, under the hand of God. But when others see us responding to life’s situations, they should be able to say, “That must be what Jesus is like.” Then, when we are caught up into the presence of the Lord, His design for us will finally be fulfilled. “We shall be like Him, for we shall see Him as He is” (I Jn. 3:2). We look expectantly to the time when:

(6) Christ, only Christ, ere long will fill my vision;
Glory excelling soon, full soon I’ll see–
Christ, only Christ, my every wish fulfilling–
Christ, only Christ, my all in all to be.

Questions:

  1. What does the refrain mean by the expression, “oh to be saved from myself”?
  2. In your own life, what area do you believe is the least Christlike, and most needing daily grace?

Links:

My Jesus, As Thou Wilt

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Words: Benjamin Schmolk (b. Dec. 21, 1672; d. Feb. 12, 1737); translated from German by Jane Borthwick (1813-1897)
Music: Jewett, by Carl Maria Friedrich Ernst von Weber (b. Nov. 18, 1786; d. June 5, 1826)

Note: Weber was a German classical composer and pianist. The hymn tune Jewett was a musical theme adapted from his opera Der Freischütz (the Marksman).

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

This is a truly wonderful hymn. Unfortunately, most hymnals include only three of the seven stanzas ((1), (4), and (7)). The practice is not that unusual. Editors often include only a few stanzas of longer hymns. This is done for one or more of several reasons.

  • More space is needed on the page
  • Some stanzas are deemed doctrinally inaccurate, or too sectarian
  • Some stanzas are poetically inferior or awkward to sing
  • The belief that congregations don’t like long hymns

Regarding the last point, there are service leaders who, when they see a hymn with even four stanzas, feel they must shorten it by skipping one. (Often, without a shred of logic, it is the third that is left out.) Frankly, I find this ridiculous. Some hymns and gospel songs have a logical flow that is missed if stanzas are omitted. (At Calvary is like that.) Other times each stanza presents worthwhile teaching–as the present one does. If it is a quality hymn, why not sing it all?

Or, there are alternatives.

You could use the hymn as a devotional reading (perhaps in unison). Or sing some stanzas and have the congregation read the others in unison. Or split the hymn, and sing the latter part of it later in the service. Occasionally, if I want to make a specific point, I will select stanzas to suit. But it is not an arbitrary skipping to shorten the hymn. And on another occasion I will use the whole hymn. For other ideas click on the link to 77 Ideas for Promoting Hymn Singing.

(1) My Jesus, as Thou wilt! Oh, may Thy will be mine!
Into Thy hand of love I would my all resign;
Through sorrow, or through joy, conduct me as Thine own,
And help me still to say, my Lord, Thy will be done!

(2) My Jesus, as Thou wilt! If needy here and poor,
Give me Thy people’s bread, their portion rich and sure.
The manna of Thy Word Let my soul feed upon;
And if all else should fail, my Lord, thy will be done!

(3) My Jesus, as Thou wilt! If among thorns I go,
Still sometimes, here and there, let a few roses blow.
But Thou on earth along the thorny path hast gone;
Then lead me after Thee; My Lord, Thy will be done!

Submission to the will of God is the relentless theme of this great hymn. “Thy will be done” is part of the Lord’s Prayer (in the King James Version).

Thy kingdom come. Thy will be done in earth, as it is in heaven.

Matt. 6:10

Just as the holy angels faithfully do the will of God in heaven, it should be our desire for that to happen on earth. And, when Christ comes to reign, it will. Meanwhile, it should be the commitment of each person’s heart to do that, day by day. With similar words, the Gospels record the submission of the Lord Jesus to His heavenly Father in Gethsemane: “Not as I will, but as You will” (Matt. 26:39; Mk. 14:36; Lk. 22:42).

(4) My Jesus, as Thou wilt! Though seen through many a tear,
Let not my star of hope grow dim or disappear;
Since Thou on earth hast wept, and sorrowed oft alone,
If I must weep with Thee, my Lord, Thy will be done!

(5) My Jesus, as Thou wilt! If loved ones must depart,
Suffer not sorrow’s flood to overwhelm my heart;
For they are blest with Thee, their race and conflict won;
Let me but follow them, my Lord, Thy will be done!

Glance through the hymn and see the various circumstances in which the author pledges to seek only the will of God. Times of sorrow or joy, whatever comes his way ((1) and (7)); times of pressing need (2); times of “thorns,” or painful trials (3); times of sorrowful loss of loved ones ((4) and (5)); at the time of death (6). What a great compendium this is, worthy of our careful meditation.

(6) My Jesus, as Thou wilt! When death itself draws nigh,
To Thy dear wounded side I would for refuge fly;
Leaning on Thee, to go where Thou before hast gone;
The rest as Thou shalt please; my Lord, Thy will be done!

(7) My Jesus, as Thou wilt! All shall be well for me;
Each changing future scene I gladly trust with Thee:
Straight to my home above I travel calmly on,
And sing, in life or death, my Lord, Thy will be done!

Questions:

  1. If you were able to add a stanza to this hymn, for what human circumstance would it call for the believer’s submission to God?
  2. Do you use this hymn in your church? (If not, would it be possible to introduce it?)

Links:

Morning Has Broken

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Words: Eleanor Farjeon (b. Feb. 13, 1881; d. June 5, 1965)
Music: Bunessan, an old Gaelic melody

Note: The story of how this 1931 hymn came to be written is told in the second Wordwise link. A new hymnal was in preparation in 1931. The editors wanted to make use of an old Gaelic melody, but could find no suitable words to fit. They turned to Eleanor Farjeon, asking her to write a poem of thankfulness for the new day. Miss Farjeon was the daughter of English novelist Benjamin Farjeon. She was a journalist, also writing poems, novels, plays (even an opera libretto), and children’s books. In 1959 she received the Regina Medal for her work with children.

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

On Christmas Eve, in 1968, the spacecraft Apollo 8 orbited the rocky surface of the moon. With the earth in view out of the porthole, a tiny bright gem in the blackness of space, the three astronauts on board read to us the opening verses of the book of Genesis, stirring words describing the dawn of creation.

In the beginning God created the heavens and the earth. The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then God said, ‘Let there be light;’ and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.

Gen. 1:1-5

Have you ever imagined what it would have been like to be there at creation? To watch and wonder as, first there was nothing, and then there was something? The Bible says God “calls into existence the things that do not exist” (Rom. 4:17, ESV). “By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Heb. 11:3). The Latin term for that is creation ex nihilo (out of nothing).

By His almighty word, the Lord called into being the elements that make up our material universe, fashioning and forming them, according to His will. “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him” (Col. 1:16). “The heavens declare the glory of God; and the firmament shows His handiwork” (Ps. 19:1). To deny His eternal power and Godhead is utter folly (Ps. 14:1; cf. Rom. 1:20).

For of Him and through Him and to Him are all things, to whom be glory forever. Amen.

Rom. 11:36

Farjeon pondered the words of Genesis 1:5, which describes the first day of creation: “God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.” That’s how it started. And perhaps we capture something of the beginning of all things when we step outside into the warm morning sunshine and relish the sheer joy of the dawning of a beautiful new day. Eleanor Farjeon seems to have felt that way, and she put an experience “like the first morning” into words.

(1) Morning has broken like the first morning,
Blackbird has spoken like the first bird.
Praise for the singing! Praise for the morning!
Praise for them springing fresh from the Word!

(3) Mine is the sunlight! Mine is the morning,
Born of the one light Eden saw play!
Praise with elation, praise ev’ry morning,
God’s recreation of the new day!

The first stanza ends with a recognition that the Lord Jesus Christ (“the Word,” cf. Jn. 1:1) created the morning to begin with. Then (stanza three) He, as a Person in the triune Godhead, sustains the orderly cycles of nature by His almighty power.

On the latter point, the Bible says of Christ, “He is before all things, and in Him all things consist [they endure, or are held together]” (Col. 1:17). And He is “upholding [supporting, sustaining] all things by the word of His power” (Heb. 1:3). He continues to do these things.

Thus the very existence of all things depends on sustaining energy of the Son of God. So, in a sense, each new day is an echo of the dawn of creation, awakening fresh praise from our hearts. “This is the day the Lord has made; We will rejoice and be glad in it” (Ps. 118:24).

Questions:

  1. What elements of nature most often awaken praise and worship to God in your heart?
  2. Some reject the Bible’s record of creation because it is not “scientific.” What is more likely the real reason for their denial of Bible truth?

Links:

Lord, with Glowing Heart I’d Praise Thee

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Words: Francis Scott Key (b. Aug. 1, 1779; d. Jan. 11, 1843)
Music: Faben, by John Henry Wilcox (b. Oct. 6, 1827; June 29, 1875)

Note: Francis Scott Key is known in American history chiefly as the author of The Star-Spangled Banner. However, he was a dedicated Christian who taught Sunday School in his church. Mr. Key wrote a number of hymns, including one that reminds us who is the Lighter of the flame of our devotion to God.

The Wordwise link below includes a couple of cross links giving more information about Mr. Key and his hymns. The present hymn is a fine one, and it’s surprising that few current hymn books include it. The tune Faben works fine, as does Hyfrydol. In my opinion the unnamed tune written for the hymn by Alfred Smith, for Living Hymns fits the words better still.

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

Around the time of Christ, the Roman poet Ovid made a statement that still has relevance today. He said, “The end does not justify the means.” In other words, just because the result is good, that doesn’t mean you can use any method you like to get there. An immoral or unethical methodology isn’t somehow purified by what seems to be a beneficial outcome.

There are numerous examples of this in the Bible. When Satan tempted the Lord Jesus, he offered Him dominion over all the kingdoms of the earth, if only He’d bow down and worship him (Matt. 4:8-9). It was a valid goal, and we know that Christ will indeed reign one day as “King of kings and Lord of lords” (Rev. 19:16). However, bowing to the evil one was not the right way to achieve that. Only God is to be worshipped (vs. 10). And it’s God the Father who will give His Son dominion over the kingdoms of men (Ps. 2:7-9; Dan. 7:13-14).

Another interesting example of this is found in Leviticus chapter 10. Two priests named Nadab and Abihu came to burn incense in the tabernacle of worship. The smoke of burning incense was a ceremonial picture of praise and prayer ascending to the Lord (cf. Lk. 1:9-10). But something was terribly wrong. It may seem like a small thing, but it wasn’t insignificant to God.

The Bible tells us that Nadab and Abihu “offered profane [unauthorized] fire before the Lord” (Lev. 10:1) and it cost them their lives (vs. 2). It seems that the burning coals to ignite the incense were to come from the altar of sacrifice, out in the tabernacle courtyard (cf. Lev. 16:11-12). But what’s the difference? Fire is fire, isn’t it? No, not in God’s sight. With their disobedience, the two men had spoiled an important biblical symbol.

Our right to come before God to offer our praise and prayer is based on the our cleansing from sin through the shed blood of the sacrifice (Christ). Then it’s the indwelling Holy Spirit who “ignites” our prayer and praise. Those Old Testament tabernacle ceremonies were simply a foreshadowing of what was to come. In the New Testament, we learn that final and ultimate Sacrifice was offered by Christ on the cross. It is through Christ that we may approach the throne of God in prayer.

There’s what may be a revealing postscript to the account in Leviticus, perhaps shedding light on a mitigating problem. After Nadab and Abihu were slain by God, the Lord told Aaron, “”Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting….that you may distinguish between holy and unholy” (Lev. 10:9-10). When judgment is fogged by drugs or alcohol, serious misjudgments can be made.

The lighting of the flame within the hearts of God’s people is accomplished by the Holy Spirit. Through Him, we are equipped and empowered to approach God.

(1) Lord, with glowing heart I’d praise Thee,
For the bliss Thy love bestows,
For the pardoning grace that saves me,
And the peace that from it flows:
Help, O God, my weak endeavour;
This dull soul to rapture raise:
Thou must light the flame, or never
Can my love be warmed to praise.

(4) Lord, this bosom’s ardent feeling
Vainly would my lips express.
Low before Thy footstool kneeling,
Deign Thy suppliant’s prayer to bless:
Let Thy grace, my soul’s chief treasure,
Love’s pure flame within me raise;
And, since words can never measure,
Let my life show forth Thy praise.

Questions:

  1. What is substituted sometimes for the inner work of the Spirit as a motivator and generator of praise and worship?
  2. What will be different about worship ignited by profane fire, and the spiritual fire of the Spirit of God?

Links:

I Will Pilot Thee

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Words: Emily Divine Wilson (b. May 24, 1865; d. June 23, 1942)
Music: Emily Divine Wilson

Note: Emily Divine married John G. Wilson, a Methodist clergyman. She and her husband frequently attended the camp meetings at Ocean Grove, New Jersey. He also served as District Superintendent of the Philadelphia Conference of the Methodist Church, and ministered at Wharton Memorial Methodist Church, in Philadelphia. Mrs. Wilson had a gift both for music and for drama. She got to know Eliza Hewitt at the camp meetings, and the two women combined to give us the gospel song When We All Get to Heaven, with Wilson providing the tune.

I Will Pilot Thee, a beautiful song from 1927, is one of many that uses a nautical theme. This is surely understandable, particularly in the days before airplanes. Ships were the means of intercontinental travel, and the voyages were often fraught with danger. For poets and hymn writers, stormy seas easily became an analogy for the storms of life, the trials we face on our pilgrimage. You can see a list of over 180 hymns using that theme on the Cyber Hymnal, here.

1. Sometimes, when my faith would falter
And no sunlight I can see,
I just lift mine eyes to Jesus
And I whisper, “Pilot me.”

“Fear thou not for I’ll be with thee,
I will still thy pilot be;
Never mind the tossing billows,
Take my hand and trust in Me.”

2. Often, when my soul is weary
And the days seem, oh, so long,
I just look up to my Pilot
And I hear this blessed song:

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

Checking the dictionary definition of the word “pilot,” I noticed a repeated expression. He or she is: a person who is qualified to steer or guide a ship or a plane. Qualified. We have right to expect that the one taking us to our destination has the proper knowledge and skill to do so safely and efficiently.

In the spiritual realm, we also need someone who can lead and guide us safely, someone who’s qualified to do so. The Bible makes it clear that the Lord is infinitely able to do that. “He leads me,” says the psalmist twice, in Psalm 23 (vs 2-3). And He can do things an ordinary human pilot cannot. He is the sovereign Ruler of life’s storms. Nothing happens that is beyond His control. “Even the wind and the sea obey Him” (Mk. 4:41).

3. When temptations ’round me gather
And I almost lose my way,
Somehow, in the raving tempest,
I can hear my Saviour say,

Little wonder that the people of God appeal to Him for guidance. The psalmist David prays, “Teach me to do Your will, for You are my God; Your Spirit is good. Lead me in the land of uprightness [i.e. on to smooth ground]” (Ps. 143:10). And the Lord promises, in another place, “I will instruct you and teach you in the way you should go” (Ps. 32:8).

Perhaps, in the hymn writer’s mind, was the time when the disciples were caught in a storm, and Christ came to them, walking on the sea (Matt. 14:24-25). Inspired by that amazing miracle, brash Peter asked if the Lord would allow him to walk on the sea too, and Christ said, “Come” (vs. 28-29). “But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, ‘Lord, save me!’ And immediately Jesus stretched out His hand and caught him, and said to him, ‘O you of little faith, why did you doubt?’” (vs. 30-31).

We too are prone to doubt, as we see a stormy sea of trouble rising around us. But as we study the Word of God, we see what the Lord has done for His people, down the centuries. In the light of these things, our faith in Him can grow. But, in our weak humanity, we’re prone to get our eyes off the Lord and on the threatening waves. So many times we have “little faith.” It’s then the Lord can use the message of hymns such as this to encourage us to look, once again, to our abundantly able Pilot. He is not only sufficient for today, but for the day when we face eternity.

4. When I come to Jordan’s river
And its troubled waters see,
On the brink I’ll see my Saviour,
And I know He’ll pilot me.

Questions:

  1. What are some helpful comparisons between storms at sea and the storms of life?
  2. Can you think of other hymns and gospel songs on this theme that you know and love?

Links:

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