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Hymns

His Eye Is on the Sparrow

Words: Civilla Durfee Martin (b. Aug. 21, 1866; d. March 9, 1948)
Music: Charles Hutchinson Gabriel (b. Aug. 18, 1856; d. Sept. 15, 1932)

Note: You can read something about the life of Civilla Martin, and how this song came to be written, on the Wordwise link below. Mrs. Martin’s husband tried to write a tune for her words, but wasn’t happy with the result. He then sent the text to Charles Gabriel, one of the most outstanding composers of gospel music in the early part of the twentieth century.

Mr. Gabriel added the tune and immediately sent the completed song to Charles Alexander, in England, where he was music director for R. A. Torrey, in a series of evangelistic meetings. The hymn was first sung there in 1905, in a great meeting in the Royal Albert Hall. From time to time on YouTube there’s a version sung by the peerless Ethel Waters. (Try this link…)


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

Yesterday I looked out at the bird feeder in our front yard and counted about thirty sparrows pecking away on the ground, all around the feeder, picking up seeds that had fallen there. The little sparrow is the commonest of birds, and it certainly doesn’t distinguish itself for its bright plumage. But that is what made the Lord’s choice of it so appropriate to teach a lesson on the loving care of God.

“Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.”

Lk. 12:6-7

There is, in philosophy, what is known as an a fortiori argument. The Latin phrase means “with even stronger reason.” The argument goes like this: If “A” is true, then it stands to reason that “B” is even more certainly true. That syllogism is used a number of times in the Bible, and it comes into play twice in the verses above.

Since God keeps His eye on each tiny, insignificant sparrow, it is surely even more certain that He will watch over each of His blood-bought children, human beings of whom the Bible says:

“You [Lord] have made him a little lower than the angels; You have crowned him with glory and honour, and set him over the works of Your hands.”

Heb. 2:7

We are assured that “the very hairs of [our] head are all numbered.” And there again is an a fortiori argument. Since God is concerned about the hairs of our head, surely He’s interested in what happens to the rest of us, not only for time, but for all eternity!

  • Confirming that beyond all doubt is Calvary. How do we know God loves us? “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16).
  • Even the Lord’s discipline of His child, painful though it may be at the time, is a reassurances of His love since, “Whom the Lord loves He chastens” (Heb. 12:6).
  • Then comes the invitation to pray, to bring our requests boldly (with cheerful confidence) to His throne, to seek mercy and grace (Heb. 4:15-16). There we find the Lord Jesus Christ, our great High Priest, who is “touched with the feeling of our infirmities [sympathizes with our weaknesses].”
  • And we have the promise that the Lord is always with us, “even to the end of the age” (Matt. 28:20; cf. Heb. 13:5-6). He will never forsake us, and looks forward to having us with Him forever, in the heavenly kingdom (Jn. 14:3; 17:24).

This list could be much longer. But these things are sufficient to demonstrate the validity of what Mrs. Martin’s hymn says.

(1) Why should I feel discouraged, why should the shadows come,
Why should my heart be lonely, and long for heav’n and home,
When Jesus is my portion? My constant Friend is He:
His eye is on the sparrow, and I know He watches me;
His eye is on the sparrow, and I know He watches me.

I sing because I’m happy,
I sing because I’m free,
For His eye is on the sparrow,
And I know He watches me.

Questions:

  1. What other evidence do you see, beyond what is mentioned, that the Lord values us and cares for us far more that “many sparrows”?
  2. Since this is true, how should it affect our daily lives, and our attitudes?

Links:

He Giveth More Grace

Words: Annie Johnson Flint (b. Dec. 24, 1866; d. Sept. 8:1932)
Music: Hubert Mitchell (b. ____, 1907; d. ____, 1995)

Note: Annie Johnson Flint entitled her original poem simply “He Giveth More.” Sometimes you see the last line of the first stanza of this superb hymn as “To multiplied trials He multiplies peace.” But Miss Flint’s original was “To multiplied trials His multiplied peace” (i.e. To multiplied trials [He addeth] His multiplied peace.)

The tune I’ve seen most often used with Miss Flint’s poem is not included on the Cyber Hymnal. It was written by Hubert Mitchell (1907-1995), and uses the third stanza as a repeated refrain.

(1) He giveth more grace as our burdens grow greater,
He sendeth more strength as our labours increase;
To added afflictions He addeth His mercy,
To multiplied trials His multiplied peace.

His love has no limits, His grace has no measure,
His power no boundary known unto men;
For out of His infinite riches in Jesus
He giveth, and giveth, and giveth again.

The Mitchells worked together with evangelist Paul Rader. Hubert was his music director, played the accordion and piano, and led the singing. He and Helen sang duets together, and she sang solos. Hubert and his wife later served as missionaries in Indonesia. Helen died there in 1940, giving birth to their daughter Jean. This left Hubert with four children to care for. The words of “He Giveth More” were a great comfort to him. After being recalled (reluctantly) from the field, because of the War, Hubert Mitchell remarried, and served for many years with Youth for Christ.


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

The word “grace” in its various forms is found dozens of times in the Word of God. It speaks of the freely given favour and blessing of God. The Bible speaks of “great grace” (Acts 4:33), and an “abundance of grace” (Rom. 5:17). In fact, “Where sin abounded, grace abounded much more” (Rom. 5:20). Whatever the need, “He giveth more grace” (Jas. 4:6, KJV, the text that inspired Miss Flint’s poem.

Though there was grace from the very beginning–otherwise sinners in Old Testament times had no hope of salvation–the grace of God was poured forth as a veritable flood with the coming of Christ. The Son of God was “full of grace and truth….And of His fullness we have all received, and grace for grace [grace heaped upon grace]. For the law was given through Moses, but grace and truth came through Jesus Christ” (Jn. 1:14, 16-17).

The believer is given an invitation to avail himself of God’s wonderful grace, whenever it is needed. His throne (and thus His rule over us) is characterized by grace. He delights to give to us, and give freely. And the “grace” He gives can be defined as divine enablement, the ability to face and to cope with our problems, the ability to fulfil our service for Him, and so on.

“For we do not have a High Priest who cannot sympathize with our weaknesses, but [He, Christ] was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”

Heb. 4:15-16

Paul’s testimony was:

“By the grace of God I am what I am, and His grace toward me was not in vain; but I laboured more abundantly than they all, yet not I, but the grace of God which was with me.”

I Cor. 15:10

The second stanza of Annie Johnson Flint’s great hymn, especially combined with what, in Mitchell’s setting, is the refrain, is simply overwhelming. It’s difficult to conceive of a more powerful statement of how the Lord abundantly meets our need.

(2) When we have exhausted our store of endurance,
When our strength has failed ere the day is half done,
When we reach the end of our hoarded resources
Our Father’s full giving is only begun.

His love has no limits, His grace has no measure,
His power no boundary known unto men;
For out of His infinite riches in Jesus
He giveth, and giveth, and giveth again.

Questions:

  1. What need has the Lord met in your life, by His grace, during the past week?
  2. Paul speaks of “the riches” and “the exceeding riches” of God’s grace (Eph. 1:7; 2:7). What all would you include in those riches?

Links:

Does Jesus Care?

Words: Frank Ellsworth Graeff (b. Dec. 19, 1860; d. July 29, 1919)
Music: Joseph Lincoln Hall (b. Nov. 4, 1866; d. Nov. 29, 1930)

Note: J. Lincoln Hall, composer of the tune, was a well-known and accomplished contributor to the field of sacred music.

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

For Frank Graeff, the question he asks is not simply a matter dry theory. Though he had a generally upbeat and positive personality, he went through a number of severe trials. He knew what it meant to say “the burdens press, and cares distress,” and his song is a personal testimony to his faith.

But the victory did not come without a struggle. We do not know the trial that precipitated it, but for a time he lost sight of the Saviour and he tells us his “whole attitude had become one of despair and defeat.” It was the song of another hymn writer that lifted his spirits. In his extremity he began to sing the well known words of Joseph Scriven:

What a Friend we have in Jesus,
All our sins and griefs to bear;
What a privilege to carry
Everything to God in prayer.

As he turned to the Lord again in prayer, his faith was strengthened, and the words of a new song were born. Of approximately two hundred that he wrote, it is the only one in common use today. He said later of it: “The hymn seems to carry comfort and hope to troubled hearts, and I am glad I had the inspiration to write it.”

(1) Does Jesus care when my heart is pained
Too deeply for mirth or song,
As the burdens press, and the cares distress
And the way grows weary and long?

Oh yes, He cares, I know He cares,
His heart is touched with my grief;
When the days are weary, the long nights dreary,
I know my Saviour cares.

That is the joyful response of faith. But when the question is found in Scripture, other feelings lie behind it.

One time when the Lord Jesus travelled across the Sea of Galilee with His disciples, a great storm arose. In terror, the men roused their sleeping Master. “He was in the stern, asleep on a pillow. And they awoke Him and said to Him, ‘Teacher, do You not care that we are perishing?’ (Mk. 4:38). What a question! The irony of it is striking. Why had He come to this earth? To save those who are perishing and destined for eternal ruin (Lk. 19:10; Jn. 3:16).

On another occasion, the Lord was visiting in the home of Mary and Martha. Mary sat at His feet, absorbing His teaching. But “Martha was distracted with much serving, and she approached Him and said, ‘Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me’” (Lk. 10:40).

If the first example represents fear’s mastery over faith (Mk. 4:40), the second strikes at the root of values and priorities (Lk. 10:41-42).

We all struggle with both of these. It’s so easy for anxiety and fretful worry to cloud our vision of who Christ is, and of His loving concern for us. Or, we become so busy (sometimes with perfectly legitimate concerns) that we allow the good to rob us of the best. At such times the Lord seeks to remind us of what really counts for eternity. In the words of Pastor Graeff, “Oh yes, He cares.” The song addresses four examples of things we wrestle with in our Christian lives.

In (1), it’s the general category of the burdens and trials we face day by day. In (2), it’s a “nameless dread.” That can be most insidious. We feel anxious, and can’t pinpoint any particular cause. In (3), the song speaks of times we stumble into sin, and grieve because we have failed the Lord. Finally, in (4), we have the painful separation that the death of a loved one brings. In all of these, and more, the Lord cares for His own.

“I would have lost heart, unless I had believed that I would see the goodness of the LORD In the land of the living. Wait on the LORD; be of good courage, and He shall strengthen your heart. Wait, I say, on the LORD!” (Ps. 27:13-14). “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6). “The eyes of the LORD are on the righteous, and His ears are open to their cry” (Ps. 34:15). “[Cast] all your care upon Him, for He cares for you” (I Pet. 5:7).

Questions:

  1. What particular worry or anxiety have you been struggling with in recent days?
  2. What has been an encouragement to you? (Or where will you turn to find encouragement?)

Links:

Anywhere with Jesus

Words: Jessie H. Brown Pounds (b. Aug. 31, 1861; d. March 3, 1921); Helen Cadbury Alexander (b. Jan. 10, 1877; d. March 1, 1969)
Music: Daniel Brink Towner (b. Apr. 5, 1850; d. Oct. 3, 1919)

Note: Stanzas (1), (2) and (5) were written by Jessie Pounds, and (3) and (4) were added by Helen Alexander about thirty years later. As described in the Wordwise link below, the latter woman, whose maiden name was Helen Cadbury, was an heir to the immense Cadbury Chocolate fortune, but turned her back on wealth and social standing to be a humble servant of Christ.

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

Not only is this hymn somewhat unusual, being the work of two authors, it was also written backward. That is, Daniel Towner wrote the music first. That in itself is not unique. Often, for example, a composer would bring a tune to Fanny Crosby and ask her to write words to fit it. But Mr. Towner’s experience was different.

In 1866, Daniel Towner was working with evangelist Dwight L. Moody in some meetings in Binghamton, New York. One evening, Mr. Moody preached a powerful sermon, picturing Christ as the Captain of our lives, saying that we could therefore go anywhere with Him, confident that the Lord would see us through. He illustrated this with reference to the three Hebrews cast into a fiery furnace, then Daniel in a den of lions (Daniel chapters 3 and 6), and other passages.

Inspired by the message, Daniel Towner thought to himself, “There ought to be a song written with that theme.” With that, he sat down and composed a melody, trying to put into the notes something of how he felt. He sent the tune to a hymn writer named Jesse Brown, who lived in Cleveland. (Jesse Brown married a pastor named Rev. John Pounds in 1896, and now her name in our hymn books is usually listed as Jesse Brown Pounds.) Towner told her that he wanted the words to say, “Anywhere with Jesus.” The hymn, with the later addition, is the result.

(1) Anywhere with Jesus I can safely go,
Anywhere He leads me in this world below;
Anywhere without Him dearest joys would fade;
Anywhere with Jesus I am not afraid.

Anywhere, anywhere! Fear I cannot know;
Anywhere with Jesus I can safely go.

“Anywhere!” Counting all five stanzas and their refrains, it’s repeated twenty-seven times. Some are called of God to minister to their families, in their community, and in their local church. Others are called to go to distant places, even to other lands, and serve among those with a dramatically different culture.

The point is not that one individual is better or more heroic than the other. How can we deny the exalted position of a godly mother who raises her children to love and serve the Lord, or that of a faithful pastor of a small and struggling church. No, the point being addressed is that, as disciples of Christ, we ought to be prepared to go anywhere and do any work the Master assigns to us.

And we can go wherever the Lord leads us with the full assurance that He will be with us, and that we will know His wise and loving care, wherever we are. David was confident of that (Ps. 139:7-12), and we now have the Lord’s personal declaration, “Lo, I am with you always, even to the end of the age” (Matt. 28:20).

(3) Anywhere with Jesus I am not alone;
Other friends may fail me, He is still my own;
Though His hand may lead me over dreary ways,
Anywhere with Jesus is a house of praise.

The final stanza seems to speak of more than simply a night’s sleep. Even if we sleep the sleep of death, we can be confident of waking with the Lord Jesus in our heavenly home (II Cor. 5:8; Phil. 1:21-24).

(5) Anywhere with Jesus I can go to sleep,
When the dark’ning shadows round about me creep,
Knowing I shall waken nevermore to roam;
Anywhere with Jesus will be home, sweet home.

Questions:

  1. Perhaps some consider ministry in distant places will be more difficult. Sometimes this is so. But what kinds of things can make ministry at home difficult too?
  2. Take a look at the full hymn in the Cyber Hymnal link. What are some advantages and blessings of having the Lord with us anywhere He may lead?

Links:

Saved by Grace

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: Silver Cord, by George Coles Stebbins (b. Feb. 26, 1846; d. Oct. 6, 1945)

Note: Fanny Crosby wrote these lines as her own personal testimony. She didn’t intend them to become a hymn available to all. However, events conspired against this goal, as both the above links explain.

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

The opening line of this hymn deserves some comment and explanation. Fanny Crosby had in mind some verses in the book of Ecclesiastes:

“Remember your Creator before the silver cord is loosed [or severed], or the golden bowl is broken, or the pitcher shattered at the fountain, or the wheel broken at the well. Then the dust will return to the earth as it was, and the spirit will return to God who gave it.”

Ecc. 12:6-7

Those who follow occult practices actually believe the spirit is attached to the body by a silvery strand. But that notion doesn’t come from Scripture. Solomon is actually giving us two pairs of poetic images representing death.

  1. Light is used in Scripture as a symbol of life (Ps. 36:9; Prov. 13:9; Jn. 8:12). The first image pictures a lamp glowing with golden light, suspended by a glittering cord. When the cord breaks, the lamp falls and is shattered to pieces. That represents death.
  2. Water–especially flowing water–is also a fitting picture of life. The Lord Jesus uses the figure to speak of eternal life (Jn. 4:14; cf. 7:37-39). The second image Solomon gives us is of a well with a water wheel used to draw up the water. But here the wheel is broken, and a pitcher that could be used to bring the water home is shattered. Again this represents death.

For the secular man, seeing only this life from the womb to the tomb, these are depressing pictures. But Solomon says that to think in that restricted way is “vanity” (Ecc. 12:8). Life only makes sense when it is centred on pleasing God, and when there’s a recognition of life beyond the grave and our accountability to the God who made us (Ecc. 12:13-14).

Fanny Crosby’s fine song faces the reality of physical death, but she looks beyond it, with joyful expectation, to being in the presence of her Saviour. For the Christian,  physical death is merely a doorway to something far greater and grander. There is eternal blessing to follow.

(1) Some day the silver cord will break,
And I no more as now shall sing;
But oh, the joy when I shall wake
Within the palace of the King!

And I shall see Him face to face,
And tell the story—Saved by grace;
And I shall see Him face to face,
And tell the story—Saved by grace.

In (2), the hymn writer uses imagery adopted by the Apostle Paul, picturing our physical body as our earthly house (II Cor. 5:1-5). But when our earthly house is left behind at death, we have the prospect of a heavenly house, a resurrection body like the glorified body of Christ (Phil. 3:20-21). (Fanny does seem to switch poetic pictures here, turning her thoughts to the heavenly mansions being prepared for us in the heavenly city, cf. Jn. 14:2.)

(2) Some day my earthly house will fall.
I cannot tell how soon ’twill be;
But this I know—my All in All
Has now a place in heav’n for me.

For some, death is sudden and unexpected. For others, it follows a steady decline through illness or the aging process. But in most cases we simply don’t know the exact time our earthly life will end. (Fanny Crosby didn’t die for another twenty-four years after this song was published.) Meanwhile, we should keep on living for the Lord, looking forward expectantly to what is to come (I Thess. 1:9-10; II Tim. 4:8).

(4) Some day: till then I’ll watch and wait,
My lamp all trimmed and burning bright,
That when my Saviour ope’s the gate,
My soul to Him may take its flight.

Questions:

  1. Can you think of helpful images for death (in Scripture or outside it), other than the ones Fanny adopts?
  2. Who are some individuals (from Scripture or beyond) that were sustained in suffering or persecution by the perspective Fanny Crosby has?

Links:

Sweet By and By

Words: Sanford Fillmore Bennett (b. June 21, 1836; d. June 12, 1898)
Music: Joseph Philbrick Webster (b. March 22, 1819; d. Jan. 18, 1875)

Note: For the story of how a depressed musician and a compassionate druggist figured in the writing of this gospel song, you can check out the Wordwise link below. It’s told in the words of Sanford Bennett himself, on the Cyber Hymnal page.

Bennett was one whose many gifts led him into several different careers. He’d been a published poet for about twenty years, by the time he supplied the text for this song. He’d served as Superintendent of Schools in Richmond, Illinois, for a couple of years, then became the associate editor of the Elkhorn Independent newspaper, in Wisconsin. After service in the Civil Way, he operated a drugstore, then studied medicine and worked as a medical doctor for twenty-two years!

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

There’s not much Bible truth in this song, and we can argue that it’s not God the Father (1) who’s said to be preparing our heavenly home, but Christ (Jn. 14:2). These things are not surprising, since Sanford Bennett was not entirely orthodox in his theology to begin with. But even so, there is a warmth of comfort in this little song–understandable when you know the story of its origin. I have sung it on occasion at a funeral service.

“Sweet By and By” is an appropriate poetic name for the heavenly kingdom. The dictionary says that “by and by” means before long, in a short time. And even though, to suffering saints, the days here below seem to drag on endlessly, from heaven’s perspective the time is short and Christ reassures us, “Surely I am coming quickly” (Rev. 22:20).

The heavenly city is “fairer than day” (1) because the glory of the Lamb of God and God the Father supplies its illumination (Rev. 21:23). Though we cannot view it yet, we can see it “afar” with the eyes of faith, as we study the Word of God.

(1) There’s a land that is fairer than day,
And by faith we can see it afar;
For the Father waits over the way
To prepare us a dwelling place there.

In the sweet by and by,
We shall meet on that beautiful shore;
In the sweet by and by,
We shall meet on that beautiful shore.

We can hardly conceive of the beautiful singing in which we’ll participate in heaven, “the melodious songs of the blessed” (2). The singing around the throne of God is mentioned several times (Rev. 5:9-10; 14:2-3; 15:2-4). There are also a number of times when the heavenly multitude is said to be “saying” certain things. It may involve a kind of chant, and perhaps music will be included too (Rev. 4:10-11; 5:11-12; 7:9-12).

We also know that in heaven we’ll rest from our labours, a rest we may “sigh for” here below (Rev. 14:13). Not that we’ll have nothing to do. “His servants shall serve Him” (Rev. 22:3). But our work will be rewarding and fulfilling, not frustrating, tedious or perilous.

(2) We shall sing on that beautiful shore
The melodious songs of the blessed;
And our spirits shall sorrow no more,
Not a sigh for the blessing of rest.

One of the major occupations of eternity will be the worship and praise of God. “Then a voice came from the throne, saying, ‘Praise our God, all you His servants and those who fear Him, both small and great!’” (Rev. 19:5). And we will. It will be our eternal delight to offer to the Lord “our tribute of praise.”

(3) To our bountiful Father above,
We will offer our tribute of praise
For the glorious gift of His love
And the blessings that hallow our days.

Questions:

  1. Would you make use of this gospel song at a memorial service? (Why? Or why not?)
  2. What are your favourite hymns about heaven? (For other possibilities see my article Funeral Hymns.)

Links:

In My Heart There Rings a Melody

Words: Elton Menno Roth (b. Nov. 27, 1891; d. Dec. 31, 1951)
Music: Elton Menno Roth

Note: The Wordwise link at the bottom of this article tells how this song came to be written. Amazingly, it was put to effective use within hours afterwards. That was made possible because the gospel song is simple. It has a simple message, and a lively, singable tune. But, as with many of our hymns, that doesn’t mean the author-composer was lacking in the ability to write anything more complex.

Elton Roth taught music, and wrote music. He was also a choral conductor of some note. Roth organized the Ecclesia Choir, an a capella group that specialized in presenting classical sacred music. The choir made several tours across the United States, and broadcast a nationwide program from Radio City in New York.

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

(1) I have a song that Jesus gave me,
It was sent from heav’n above;
There never was a sweeter melody,
’Tis the melody of love.

In my heart there rings a melody,
There rings a melody with heaven’s harmony;
In my heart there rings a melody,
There rings a melody of love.

The Bible says that the believer should be “making melody in your heart to the Lord” (Eph. 5:19), and “singing with grace [gratitude] in your hearts to the Lord” (Col. 3:16).

It is that heart-singing that Mr. Roth had in mind in particular. Not that it should stop there, with only inward praise. What’s in the heart should be expressed with the lips. However, not all of us are blessed with fine singing voices. It’s encouraging to realize that the Lord looks beyond that. If you’ll pardon a slight change in a verse of Scripture–that I believe is equally true:

The LORD does not [hear] as man [hears]; for man [listens to] the outward [sound], but the LORD [listens to] the heart.”

I Sam. 16:7

In confirmation of this inward focus, we have the words of the Lord Jesus: “He answered and said to them, ‘Well did Isaiah prophesy of you hypocrites, as it is written: This people honours Me with their lips, But their heart is far from Me’” (Mk. 7:6). When that’s the case, it’s not praise; it’s pretense. Instead, the sincere joy of the Lord that floods the hearts of God’s people is to be expressed both as worship and witness.

“Trust in Him at all times, you people; pour out your heart before Him; God is a refuge for us. Selah [Think of that!]” (Ps. 62:8). “I will praise You, O Lord my God, with all my heart, and I will glorify Your name forevermore” (Ps. 86:12).

Central to our praise is the Person and redemptive work of Christ. “that we who first trusted in Christ should be to the praise of His glory” (Eph. 1:12).

(2) I love the Christ who died on Calv’ry,
For He washed my sins away;
He put within my heart a melody,
And I know it’s there to stay.

And as with many hymns and gospel songs, Elton Roth’s carries us beyond this present world, reminding us that our earthly song of praise to our Redeemer will go on in eternity. When that great day arrives, to borrow William Cowper’s words, we’ll worship “in a nobler and sweeter song.”

“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!”

Rev. 5:12

(3) ’Twill be my endless theme in glory,
With the angels I will sing;
’Twill be a song with glorious harmony,
When the courts of heaven ring.

Questions:

  1. How can you encourage singing from the heart in your church?
  2. Does “heart-singing” sound any different from singing that doesn’t arise from the heart? (How? Why?)

Links:

Alas, and Did My Saviour Bleed?

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Martyrdom, by Hugh Wilson (b. Dec. 2, 1766; d. Aug. 14, 1824)

Note: Unfortunately, the Cyber Hymnal tries to combine the simple version of this hymn (set to the tune Martyrdom) with the reworked version of Ralph Hudson. The latter is more accurately called At the Cross. And though it’s popular in some circles, its trite and jaunty refrain completely ignores the sombre message of the text. For my further comments on this uncalled for mutilation of a great hymn, see here (#2).

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

(1) Alas! and did my Saviour bleed
And did my Sovereign die?
Would He devote that sacred head
For such a worm as I?

We are worms, every one. In spite of the fact that many modern editors change the last line of the first stanza of Watts’s hymn to “For sinners such as I,” that is not what Watts intended. The first stanza reads as I’ve given it above.

And it’s certainly biblical to say that. In the book of Job, Bildad raises an important question: “How then can man be righteous before God,” and he proceeds, “Man…is a maggot, and…a worm” (Job 25:4, 6). When David prays he cries out to God, “I am a worm, and no man; a reproach of men, and despised by the people” (Ps. 22:6). And in what are actually words of encouragement to Israel, the Lord says, “‘Fear not, you worm Jacob, you men of Israel! I will help you,’ says the LORD and your Redeemer, the Holy One of Israel” (Isa. 41:14).

There is another text that should be included, though the word “worm” does not appear in it. Isaiah 1:18 is a summons to consider God’s message carefully:

“‘Come now, and let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, They shall be as wool.’”

Isaiah 1:18

The words “scarlet” and “crimson” translate the same Hebrew word as that translated “worm” in the earlier texts. They refer to a dye made by crushing a certain kind of worm. It’s not difficult to suggest therefore that our sins are a product of our worm-like nature.

Worms are lowly creatures, often despised or trampled underfoot. Further, they are relatively weak and helpless. These are the qualities that the biblical imagery is meant to portray. We despicable sinners are totally helpless to rid ourselves of sin’s guilt and corruption. Isaac Watts, in another of his hymns called How Sad Our State by Nature Is, uses the same symbolism:

A guilty, weak, and helpless worm,
Into Thy hands I fall;
Be Thou my strength and righteousness,
My Saviour, and my all.

Isaac Watts

The older hymn writers weren’t afraid to be explicit about our sinfulness and its consequences. Modern writers and editors may want to gloss over the desperate nature of our fallen condition and get to the positive message of the gospel, but it’s a mistake. We can never fully appreciate what God did to save us until we get a clear picture of what we are outside of Christ. In another hymn, which draws its present title from the first line, Watts writes:

Lord, I am vile, conceived in sin,
And born unholy and unclean;
Sprung from the man whose guilty fall
Corrupts the race, and taints us all.

Isaac Watts

That’s clear and biblical theology, and an important starting point. Apart from the intervention of sovereign grace, we are utterly helpless and hopeless. And before we get the good news, we need the bad news.

“No degree of reformation, however great, no attainment in morality, however high, no culture, however attractive, no humanitarian and philanthropic schemes and societies, however useful, no baptism or other ordinance, however administered, can help the sinner take even one step toward heaven.”

Statement of Faith, Child Evangelism Fellowship

It’s in that context that we should sing, reverently, soberly, and thoughtfully:

(3) Was it for crimes that I had done
He groaned upon the tree?
Amazing pity! grace unknown!
And love beyond degree!

(4) Well might the sun in darkness hide
And shut his glories in,
When Christ, the mighty Maker died,
For man the creature’s sin.

Questions:

  1. What other hymns do you know that make clear our sinful, fallen condition outside of Christ?
  2. How would you explain the gospel to an inquirer that appropriately includes both the bad news and the good news?

Links:

Love Divine, All Loves Excelling

Words: Charles Wesley (b. Dec. 18, 1707; d. Mar. 29, 1788)
Music: Beecher, by John Zundel (b. Dec. 10, 1815; d. July _____, 1882)

Note: Zundel’s tune Beecher, written for this text, is frequently used with the hymn. In my view, Blaenwern, by William Rowlands, is superior to it. (Rowlands’ beautiful melody can also be used effectively with What a Friend We Have in Jesus). However, there is an interesting side note pertaining to Beecher.

In his 1870 book Heart Songs, which includes this tune, Zundel used a novel means to indicate the tempo he believed to be appropriate for each song. He noted the number of seconds it should take to sing one stanza. For Beecher, it was sixty-five seconds. If you try it, you may find that this seems quite a slow pace.

The decision regarding a hymn’s tempo is, of course, a somewhat relative matter. It depends in part on what a congregation is used to. However, there are also some practical considerations, and the message of a hymn can be enhanced or obscured if it is sung at an inappropriate speed. For some thoughts on this, see my article, The Tempo of Congregational Hymns.


(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 beautiful hymn, but it is not without a significant problem for some of us. It proclaims the Wesleyan doctrine of perfectionism, which I don’t believe is biblical. According to holiness teaching, the Christian is to seek a second blessing, also referred to as crisis sanctification. The idea is, as taught by some, that with this second blessing experience the sin nature is not only subdued but eradicated, and it becomes possible to live a sinless life.

This comes out in lines found particularly in (2) (as Wesley originally wrote them): “Let us find that second rest, [and] take away our power of sinning.” For one thing, does it not seem that if we had no power of sinning, we would have no ability to choose? If we cannot doubt and disobey God, then we are not freely believing and obeying Him, and become mere puppets in His hands.

Further, the “rest” spoken of in Hebrews 4:9 (which the holiness folks apply to their second blessing) refers to the normal Christian life. Verse 10 explains that it involves ceasing from our own works. In other words, fully depending on what Christ has done for us, and not trying to earn God’s acceptance by our own efforts.

“There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.”

Heb. 4:9-10

In (3) of the hymn we have: “Pure and sinless let us be.” However, this might be seen as an aspiration and a desire for holiness, without assuming that it can be attained in this life. Or, in the context of the rest of the stanza it might be looking forward to the eternal day when we are fully transformed into the likeness of Christ, in His presence (I Jn. 3:2).

To claim sinless perfection now, one must have a very limited and superficial definition of sin. When all possible sins of omission and commission are included, when we examine thoughts and heart attitudes, as well as overt acts, and we compare ourselves to the absolute perfection of Christ, the claim to perfection becomes tenuous indeed. Add to that all the passages that reveal the believer’s potential for sinning, and God’s provision for times when a Christian sins (e.g. Gal. 5:16-17; I Jn. 1:8-10; 2:1-2).

In order to make this hymn compatible with a non-perfectionist theology, various changes have been suggested over the years. Some helpful, and some not. Some books simply omit the third stanza, or make alterations in it. Other stanzas are also changed. For example, here is the beginning of Wesley’s fourth stanza, and an amended version found in The Believers Hymn Book.

(Wesley)
Finish, then, Thy new creation;
Pure and spotless let us be.
Let us see Thy great salvation
Perfectly restored in Thee;

(Amended to)
Firstfruits of Thy new creation,
Faithful, holy, may we be,
Joyful in Thy great salvation,
Daily more conformed to Thee.

Questions:

  1. If you are not one who accepts Wesley’s theology, would you still use this hymn? (Would you amend it in any way to do so?)
  2. What is the difference between a desire not to sin, and a claim to be free from sin?

Links:

According to Thy Gracious Word

Words: James Montgomery (b. Nov. 4, 1771; d. Apr. 30, 1854)
Music: Martyrdom (also called Avon), by Hugh Wilson (b. Dec. 2, 1766; d. Aug. 14, 1824)

Note: The Cyber Hymnal gives several possibilities for tunes that can be used with this hymn, with Martyrdom by Scottish musician Hugh Wilson listed first. I have also seen Manoah used. The latter melody is from a collection of church music published by Henry Greatorex, but the actual composer of the music is disputed.

James Montgomery, for thirty-two years the editor of a newspaper called The Sheffield Iris, was also a hymn writer of note. The Cyber Hymnal lists 180 of his hymns. Various ones will be familiar, depending on a local church’s traditional background and the hymnal used. Here are a few of Montgomery’s songs:

  • According to Thy Gracious Word
  • Angels from the Realms of Glory
  • Go to Dark Gethsemane
  • Hail to the Lord’s Anointed
  • In the Hour of Trial
  • Prayer Is the Soul’s Sincere Desire
  • The Lord Is My Shepherd
  • Stand Up and Bless the Lord
  • We Bid Thee Welcome in the Name

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

The present very fine Communion hymn, as published in 1825, had six stanzas. Some books use only four ((1), (2), (5), (6)), others include all six. The text is based on the words of the Lord Jesus at the Last Supper, “Do this in remembrance of Me” (Lk. 22:19). It’s a command, repeated in First Corinthians 11:25 that believers continue to memorialize what Christ did for us on the cross of Calvary, and that we continue to do so until He comes again (I Cor. 11:26).

We all struggle to remember–to call to mind all kinds of things. Sometimes, we sheepishly refer to our efficient “forgetteries,” or we’ll say, “I have a good memory; it’s just short!” The failure to bring certain things to mind can be a minor inconvenience, like going shopping and forgetting to take along our shopping list. Other forgotten things can be more significant.

I was on a long bus trip one time. The bus stopped for a break, and we all got out for ten or fifteen minutes. Then, we were on our way again. But for some reason, the one in charge forgot to take a count. Many miles down the road, someone said, “Where’s Jack?” It was assumed for awhile that he must be in the washroom at the back of the bus. But more time passed, and finally we came to the conclusion that he’d been left behind at our last stop. There was no other choice but to go back. It turned out that Jack had wandered off to make a phone call, and missed the bus’s departure. No real harm was done, and we had a good laugh at his expense.

A more serious incident is recorded in the book of Genesis, where Joseph, falsely accused by Potiphar’s wicked wife, was cast into prison. Pharaoh’s chief butler was in prison too and, when he was finally released, Joseph asked him to appeal to Pharaoh on his behalf (Gen. 40:14). But we read that “the chief butler did not remember Joseph, but forgot him” (vs. 23), and Joseph languished in prison for two more years (Gen. 41:1, 9).

Still greater would be the shame of one of God’s blood-bought children forgetting what Christ did to save him or her. Our present access to God and our eternal glory were purchased at dreadful cost by the sufferings of the Lamb of God. Not only that, but in neglecting the Lord’s Supper we are failing to obey the command of the Lord to do so until He returns.

There’s another failure involved too, a failure to witness to our faith in Christ. By participating at the Table of the Lord, we “proclaim the Lord’s death” (I Cor. 11:26). It means we preach and teach about Christ and the meaning of His death on the cross and its importance to us. (The same Greek word is used in Colossians 1:28, when Paul declares, “Him we preach.”)

Knowing the fallibility of our memories, and the importance of keeping Calvary before us, it is worthwhile to make the kind of sincere pledge that Montgomery does in his hymn.

(1) According to Thy gracious word,
In meek humility,
This will I do, my dying Lord,
I will remember Thee.

(2) Thy body, broken for my sake,
My bread from heav’n shall be;
The testamental cup I take,
And thus remember Thee.

Questions:

  1. What are some reasons why a person might grow neglectful of the Lord’s Supper?
  2. What are some practical values in consistently participating in this ceremony?

Links:

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