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Hymns

Praise Ye the Lord, the Almighty

Words: Joachim Neander (b. _____, 1650; d. May 31, 1680)
Music: Lobe den Herren, by William Sterndale Bennett (b. Apr. 13, 1816; d. Feb. 1, 1875)

Note: Some hymnals entitle this hymn Praise to the Lord, the Almighty. The English translation of Neander’s hymn was made by Catherine Winkworth. The tune name, Lobe den Herren is simply the first words of the German hymn, meaning “Praise the Lord!”

The original hymn had five stanzas – (1), (2), (3), (4), and (7). It is believed the other two excellent stanzas (5) and (6) may be the work of Percy Dearmer, former canon of Westminster Abbey, who wrote and translated many hymns. The great hymn historian John Julian calls it “a magnificent hymn of praise to God, perhaps the finest production of its author, and of the first rank in its class.”

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

This great hymn of resounding praise alludes to (or draws inspiration from) many passages of Scripture, including Psalms 103 and 150. The God we praise is King (or Ruler) over all He has made (Ps. 24:1-2; 47:2; 97:1; 103:19). He is the Source of our health (Ps. 103:3) and “salvation.” The latter may be thought of in terms of our eternal salvation, but it also includes temporal deliverance from harm.

That theme is taken up in (2), which reflects Psalm 37:4, “Delight yourself also in the Lord, and He shall give you the desires of your heart.”

Praise to the Lord, who over all things so wondrously reigneth,
Shelters thee under His wings, yea, so gently sustaineth!
Hast thou not seen how thy desires e’er hath been
Granted in what He ordaineth?

Says David, “I will praise You, for I am fearfully and wonderfully made” (Ps. 139:14). And that thought opens (3) of Joachim Neader’s song. In (4) we’re reminded it is also God who “prospers thy work” (Ps. 1:2-3), attending our lives with “goodness and mercy” (Ps. 23:6). Oh, let us each “Ponder anew what the Almighty can do, / If with His love He befriend thee”!

(5) and (6) were not apparently from Neader’s pen. But they are so good I want to include them. The first praises the Lord for His protection in times of danger. The second assures us of God’s care in the face of oppression and persecution.

Praise to the Lord, who, when tempests their warfare are waging,
Who, when the elements madly around thee are raging,
Biddeth them cease, turneth their fury to peace,
Whirlwinds and waters assuaging.

Praise to the Lord, who, when darkness of sin is abounding,
Who, when the godless do triumph, all virtue confounding,
Sheddeth His light, chaseth the horrors of night,
Saints with His mercy surrounding.

And how can such a marvellous hymn of praise be concluded? Surely by the singer(s) pledging to praise the Lord wholeheartedly, and by calling on all living things to bring honour and glory to God.

Mr. Neander concludes where Psalm 150 does: “Let everything that has breath praise the Lord. Praise the Lord! (Ps. 150:6). And “Blessed be the LORD God of Israel From everlasting to everlasting! And let all the people say, ‘Amen! [So be it!]’” (Ps. 106:48).

Praise to the Lord, O let all that is in me adore Him!
All that hath life and breath, come now with praises before Him.
Let the Amen sound from His people again,
Gladly for aye we adore Him.

Questions:

  1. What are some things for which we can praise God, as noted and described in Psalm 145?
  2. What will be the practical difference between a life filled with God’s praise, and one filled with complaints and criticism?

Links:

A Thousand Hymn Stories

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For several years, this blog has provided not only Bible studies and devotionals, but also information on the history of our traditional hymns and gospel songs, explaining something of their meaning. In that time, I’ve covered something like a thousand hymns, and continue to add new material all the time.

The purpose of this labour of love is the help Christians have a new appreciation for, and a greater understanding of, our English hymnody. The Bible says we are to “sing praises with understanding” (Ps. 47:7; cf. I Cor. 14:15). This requires a growing knowledge both of God’s Word, and of our sacred songs.

We need fresh insights, if we are to direct our musical teaching and testimony to “one another,” and our musical praise and prayer “to the Lord” (Col. 3:16). If we’re simply content to sing words ritualistically that have no heartfelt meaning for us, we are using “vain repetitions as the heathen do” (Matt. 6:7), a practice that will neither please the Lord, nor benefit us!

I pray that you and your church will continue to make use of our great heritage of hymns. And to  help you with that, I encourage you to do several things:

  1. Come to this site regularly, and take a few minutes to read the most recent posts.
  2. If there is something that strikes you, or something you have a question about, add a comment to the page.
  3. Provide a link to this blog on your own blog or website, so that those who visit you will be able to come for a visit here, as well.
  4. Pass the word about the blog to your pastor, and your church’s worship leaders, so that they too can benefit from the content.
  5. Hopefully in the future, three books will be published for you to purchase here, so watch for that. The first, already published but currently out of print, is Discovering the Songs of Christmas. Other books in this series are in the works: Discovering the Songs of Comfort and Discovering the Songs of Calvary.

May the Lord bless you, and thanks so much for your partnership in the gospel.

Sweeter as the Years Go By

Words: Lelia Naylor Morris (b. Apr. 15, 1862; d. July 23, 1929)
Music: Lelia Naylor Morris

Note: Lelia Morris’s first name is sometimes mistakenly written Leila. A memorial marker, outside her home church, settles the matter. Her name was Lelia.

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

Mrs. Morris became blind in her early fifties. But that did not deter her from writing. During the years when she still had partial sight, her daughter set up a 28-foot blackboard, with large music staff lines, so that she could see enough to write and compose. Over the last 15 years of her life, Lelia continued to work. In spite of her physical handicap, she produced over a thousand gospel songs. As the Bible says, “The righteous shall flourish like a palm tree….They shall still bear fruit in old age” (Ps. 92:12, 14).

The Lord Jesus promised, “In the world you will have tribulation”–speaking especially, I believe, of opposition to the gospel, and to those who seek to stand for Christ (cf. Jn. 15:18-20). “But,” the Lord goes on, “be of good cheer, I have overcome the world” (Jn. 16:33). Even in physical darkness, Mrs. Naylor had a cheering personal relationship with the One who said, “I am the Light of the world” (Jn. 8:12). In her life, she displayed the joy of the Lord. Sweeter as the Years Go By was written during the early years of her blindness, yet it is a radiant testimony.

In (1) she confesses she was once lost in sin, as we all were, apart from a work of God (Rom. 3:23). But we’re reminded of the grace, love and mercy that redeemed and restored us, through faith in Christ (Rom. 6:23; cf. Jn. 3:16; Gal. 2:20). Her reference to the dimensions of love is reminiscent of Ephesians 3:17-19, which speaks of the “width and length and depth and height” of the love of Christ.

Of Jesus’ love that sought me, when I was lost in sin;
Of wondrous grace that brought me back to His fold again;
Of heights and depths of mercy, far deeper than the sea,
And higher than the heavens, my theme shall ever be.

Sweeter as the years go by, sweeter as the years go by,
Richer, fuller, deeper, Jesus’ love is sweeter,
Sweeter as the years go by.

With (2), we have a change. From expressing her personal testimony, the author turns to the record of the New Testament. The love and compassion of the Saviour are nothing new. When He walked this earth, He showed a deep concern for those with various ills, and for their spiritual need.

Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.

Matt. 9:35-36

(3) exhorts us to join in the chorus of praise resounding from those who have gone on before us, a chorus that will echo through the countless ages of eternity. In his prophetic vision, the Apostle John hears the heavenly chorus proclaiming,

You [Christ] were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation….Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!

Rev. 5:9, 12

’Twas wondrous love which led Him for us to suffer loss,
To bear without a murmur the anguish of the cross;
With saints redeemed in glory, let us our voices raise,
Till heav’n and earth re-echo with our Redeemer’s praise.

Questions:

  1. Where are you in your life’s spiritual journey? Can you sing Lelia Morris’s testimony sincerely, as your own?
  2. How would you explain the gospel simply to one who asks you “a reason for the hope that is in you” (I Pet. 3:15)?

Links:

The Banner of the Cross

Words: Daniel Webster Whittle (b. Nov. 22, 1840; d. March 4, 1901)
Music: James McGranahan (b. July 4, 1840; d. July 9, 1907)

Note: Major Whittle, a Civil War veteran, sometimes used one of several pen names in writing his gospel songs: El Nathan, Elias Nathan, and W.W.D.

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

Banners are used today in a variety of ways, in political or patriotic gatherings, at sporting events, and so on. They can be a declaration of loyalty to a person or a cause, or be a rallying point to stir up new hope and greater efforts. A moment’s thought will show how this description could be applied to God Himself. It is to Him we rally, with new hope and greater effort, when we realize all He has done for us, through Christ. And in our own witness, we lift Him up as a banner, declaring our loyalty to Him, and proclaiming the gospel.

One of the great compound names giving to the Lord in the Old Testament is Jehovah [or Yahweh] Nissi, meaning the Lord is My Banner. When the Amalekites attacked Israel in the wilderness, the Lord gave the people the power to defeat them (Exod. 17:8-13). Afterward, He promised to completely destroy the Amalekites (vs. 14). Claiming that promise, “Moses built an altar and called its name, ‘The-Lord-is-My-Banner,’ for he said, ‘Because the Lord has sworn: the Lord will have war with Amelek from generation to generation’” (Exod. 17:15-16).

In a passage that prophesies the coming of Israel’s Messiah-King, and the setting up of His earthly kingdom, the word “banner” is again applied to Him. “In that day there shall be a Root of Jesse, who shall stand as a banner to the people; for the Gentiles shall seek Him [“the nations will rally to Him,” NIV], and His resting place [His dwelling] shall be glorious” (Isa. 11:10).

It is easy to see how Daniel Whittle saw the cross of Christ in a similar way. The Lord Jesus said, “I, if I am lifted up, from the earth [on the cross], will draw all peoples to Myself” (Jn. 12:32). That is, not every single person without exception, but people from every tribe and tongue and nation will turn to Christ. The cross itself thus becomes a kind of banner, a rallying point, giving new hope, and motivating loyal service. “We preach Christ crucified,” says Paul. That is the Christian’s banner.

There’s a royal banner given for display
To the soldiers of the King;
As an ensign fair we lift it up today,
While as ransomed ones we sing.

Marching on, marching on,
For Christ count everything but loss!
And to crown Him King, we’ll toil and sing,
’Neath the banner of the cross!

Some, today, seem to feel that portraying the Christian life as involving warfare is not politically correct. All must be love, and caring for one another. Well, that is part of it too, of course. But the Bible is quite clear that we are in a battle, against Satan and his hosts, and the forces of evil in this world that are part of his weaponry.

Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

Eph. 6:10-13; cf. II Tim. 2:3-4

The Apostle Paul challenged young Timothy to “Fight the good fight of faith” (I Tim. 6:12). And as he neared death, Paul was able to testify, “I have fought the good fight” (II Tim. 4:7). The question now is, will our testimony be the same?

Though the foe may rage and gather as the flood,
Let the standard be displayed;
And beneath its folds, as soldiers of the Lord,
For the truth be not dismayed!

For a detailed discussion of the armour God provides for each believer, see Christian Armour: God’s Protection for the Saints.

Questions:

  1. In what ways is the Christian life a spiritual war?
  2. What does Scripture mean when it says, “No one engaged in warfare entangles himself with the affairs of this life” (II Tim.2:4)? How can the believer avoid this, and still live out his life on earth?

Links:

Yield Not to Temptation

Words: Horatio Richmond Palmer (b. Apr. 26, 1834; d. Nov. 15, 1907)
Music: Horatio Richmond Palmer

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

Temptation is a Bible word we’ve discussed before in this blog, but some things about it bear repeating. The same Hebrew and Greek words of the original have two possible meanings that are quite opposite:

  • In a negative sense, they can refer to the temptation or seduction to sin
  • In a positive sense, they can refer to testing and proving the value of something

Usually, the context (the surrounding passage) makes it clear which of these is meant. Modern versions often differentiate between the two applications, even though they are translations of the same word. Comparing the King James Version and the New International Version, we have an example of this in James chapter 1.

  • First, James talks about the troubles and trials we face in life (vs. 2). “My brethren, count it all joy when ye fall into divers temptations” (KJV). For this verse, the NIV has: “Consider it pure joy, my brothers, whenever you face trials of many kinds.” We can rejoice in the fact that it’s in our trials that God proves His faithfulness, and develops our character.
  • Later in the chapter, James refers to temptation to sin (vs. 13). “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth He any man” (KJV). Here is the NIV: “When tempted, no-one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone.”

Of these two meanings, it’s particularly times of temptation to do wrong that Horatio Palmer is dealing with.

“Ask the Saviour to help you,” says his refrain. And that is biblical. The petition is found in what is commonly called the Lord’s Prayer. “Do not lead us into temptation, but deliver us from the evil one” (Matt. 6:13). It’s a request that God will help us to avoid tempting circumstances, and protect us from the attacks of the devil.

Recognizing the danger of peer pressure in this regard, Palmer warns, “Shun evil companions” (2). God’s Word says, “Do not be deceived: evil company corrupts good habits” (I Cor. 15:33). If we choose the right friends, that can help us avoid tempting circumstances.

The Lord has promised to help us in times of temptation. “For in that He [Christ] Himself has suffered, being tempted, He is able to aid those who are tempted” (Heb. 2:18). “We do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Heb. 4:15). “The Lord knows how to deliver the godly out of temptations” (II Pet. 2:9).

No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.

I Cor. 10:13

Yield not to temptation, for yielding is sin;
Each victory will help you some other to win;
Fight manfully onward, dark passions subdue,
Look ever to Jesus, He will carry you through.

Ask the Saviour to help you,
Comfort, strengthen and keep you;
He is willing to aid you,
He will carry you through.

I have often pondered what the author means by the line, “Each victory will help you some other to win.” Is that some other victory? Or some other person? Likely, Palmer has the former in mind. Each victory strengthens our faith and develops our character, equipping us to better resist temptation in the future. But it is also true that our victories may encourage others to seek the help of the Lord too.

When Christians falter and fail, as we sometimes do, we are told to confess our sins, and claim God’s full forgiveness (I Jn. 1:9). Then we should take up our walk with the Lord, trusting Him to give us strength. In the words of Horatio Palmer, “Through faith we shall conquer, though often cast down” (3).

Questions:

  1. What are some ways, or some tools, that can strengthen us to resist temptation?
  2. What is God’s purpose in allowing testing times to come our way? In what ways can a test (a time of trial) also become a temptation?

Links:

‘Tis the Blessed Hour of Prayer

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: William Howard Doane (b. Feb. 3, 1832; d. Dec. 23, 1915)

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

Could there be a more tender and lovely hymn, about the blessing awaiting God’s people at Prayer Meeting? It certainly captures something of the spirit of the occasion. Expressed in it, there is a love for the Lord, a concern for one another, and a delight in the opportunity to pray together.

Forms of the word “pray” are used in our English Bibles over 340 times (excluding the old English expression of the KJV, “I pray thee”–which is addressed to human beings). To this, of course, can be added other words such as, supplication, intercession, and confession, not to mention worship, thanksgiving and praise. From Genesis to Revelation (Gen. 20:7; Rev. 8:4), we read about prayer, and people praying. Often, they pray in private and alone, and it’s important to do that. But other times, we read of believers gathering for the purpose, and praying together (e.g. Acts 1:13-14; 12:12; 21:5).

Prayer unites the people of God. As we draw nearer to the Lord, we also draw nearer to one another. Praying for each other does that. Prayer also refocuses our lives. It helps us see the events of our days through the eyes of God. There is so much more that could be said about it. But among many other things:

Prayer is an expression of faith–which we all need. In fact, “without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Heb. 11:6). But, as Fanny Crosby puts it, “If we come to him in faith…what a balm for the weary!” (1).

Prayer is fellowship with the Lord, “when we gather to Jesus, our Saviour and Friend” (1). When we purposefully draw near to Him, He will draw near to us (Jas. 4:8). Assured of His concern, we can cast all our cares upon Him (I Pet. 5:7). As stanza (2) says:

’Tis the blessèd hour of prayer, when the Saviour draws near,
With a tender compassion His children to hear;
When He tells us we may cast at His feet every care,
What a balm for the weary, O how sweet to be there!

Prayer is a means of gaining needed help, as we draw upon the resources of heaven. The Bible says:

We do not have a High Priest who cannot sympathize with our weaknesses, but 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

This truth is brought out in (3). There is strength and comfort from the Lord, as we gather before His throne and seek His help. However, we might justly question the line, “With a sympathizing heart He removes every care.”

If the author means that God soothes our worries, then yes. The Lord encourages the troubled heart, as we entrust our burdens to Him (Phil. 4:6-7). But He doesn’t remove every practical problem from our lives. Though He may deliver us sometimes, on other occasions He gives us the grace to bear the burden. I think I would have used the word “relieves,” rather than “removes.”

Prayer enables us to live confidently. The promise is, “Ask, and it will be given to you” (Matt. 7:7). Of course, that verse cannot be taken in isolation from the Bible’s full teaching on prayer. “My God shall supply all your need according to His riches in glory by Christ Jesus” (Phil. 4:19). He meets our needs, not our greeds! When what we ask for is in accord with the will of God (I Jn. 5:14), and for the glory of God (Jn. 14:13), then we can have assurance that He will answer in a way that is for our best, and for His glory.

At the blessèd hour of prayer, trusting Him, we believe
That the blessing we’re needing we’ll surely receive;
In the fullness of the trust we shall lose every care;
What a balm for the weary, O how sweet to be there!

Questions:

  1. If our local church prayer meeting is poorly attended, or seems a dry matter of going through the motions, what can be done to improve things?
  2. When, at times, our prayers seem to go unanswered, what are some possible reasons?
  3. What are some possible blessings in unanswered prayers? (These may be prayers for which the Lord delays an answer, or perhaps answers in another way than we expected.)

Links:

Am I a Soldier of the Cross

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Arlington, by Thomas Augustine Arne (b. Mar. 12, 1710; Mar. 5, 1778)

In philosophy, the Socratic method (named after the Greek philosopher) uses questions to probe for the truth, and eliminate false ideas. And questions can be an effective educational tool, as any teacher will tell you. It is a method used by Isaac Watts, in our hymn. Dr. Watts asks a series of five rhetorical questions, in which the expected (or appropriate) answer is always “No.”

Am I a soldier of the cross,
A follower of the Lamb,
And shall I fear to own His cause,
Or blush to speak His name?

No! Surely not. We are called, as believers, to share in the hardships of a Christian soldier (II Tim. 2:3-4). Those who take a stand for Christ can expect to face opposition (II Tim. 3:12). The kind of people who hated and opposed Christ, will have the same attitude toward us as His followers (Jn. 15:18-20). But we are urged, as Timothy was, not to be ashamed to witness for Christ (II Tim. 1:8). Others have suffered, and even died for the faith. Can we expect to be “carried to the skies on flowery beds of ease” (2). Again, no!

“Is this vile world a friend to grace, to help me on to God?” (3). That is a penetrating question! But first, we must carefully define what the “world” is. In the Bible, the word is used of the physical globe, and of the people who live on it–whom God loves, enough to send His Son to die for them (Jn. 3:16). But the word is also used to refer to this evil world system. C. I. Scofield’s definition is helpful:

“In the sense of the present world system, the ethically bad sense of the word refers to the order or arrangement under which Satan has organized the world of unbelieving mankind upon his cosmic principles of force, greed, selfishness, ambition, and pleasure….This world system is imposing and powerful with military might; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial [and personal] rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by satanic principles.”

The New Scofield Study Bible, p. 1542

So, can such a system–one that is even “religious” at times–help me find God, or come into a deeper personal relationship with Him. No! Because it is truly, in Dr. Watts’s words, “vile,” and is “no friend to grace.” It stands in utter opposition to God and to the principles of His Word. That is why the Lord warns us:

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world–the lust of the flesh, the lust of the eyes, and the pride of life–is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (I Jn. 2:15-17; cf. Eph. 2:2).

After the questions, (4) gives us the response of the committed soldier of the cross:

Sure I must fight if I would reign;
Increase my courage, Lord.
I’ll bear the toil, endure the pain,
Supported by Thy Word.

Two stanzas (5) and (6) are often omitted from our hymnals. But they provide an encouraging picture of the certain victory of the people of God. It is unfortunate that many don’t get to sing them!

Thy saints in all this glorious war
Shall conquer, though they die;
They see the triumph from afar,
By faith’s discerning eye.

When that illustrious day shall rise,
And all Thy armies shine
In robes of victory through the skies,
The glory shall be Thine.

Questions:

  1. Sometimes, worldliness is defined as consisting of certain specific kinds of conduct to be avoided (smoking, gambling, etc.). But it is first of all an underlying spirit, or attitude. Can you explain the essential features of worldliness, as described in First John 2:16?
  2. Several times the Lord Jesus speaks of His followers as not being “of the world [belonging to this evil world]” (Jn. 17:14, 16). How is it possible to live in this world and not be “of” it? How will that reveal itself in our lives?

Links:

Wonderful Words of Life

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

Note: The first two links below have to do with the birth of Mr. Bliss, and that of his tragic death, respectively. In spite of the shortness of his life, Philip Bliss is one of the most important and influential gospel songwriters of the nineteenth century.

On one occasion, Christian publisher Fleming H. Revell (Dwight Moody’s brother-in-law) was about to launch a new Sunday School paper. He wanted a song that would capture the overall focus of the publication, which was to emphasize the vital importance of studying the Word of God.

The name of the paper was to be Words of Life. So Mr. Revell asked Philip Bliss if he could come up with a song to fit, suggesting the key text, John 6:67-68. In the passage, many who had followed Christ were drifting away (vs. 66). The Lord turned to His disciples and asked, “Do you also want to go away?” And Peter made this reply on behalf of the other men:

Lord, to whom shall we go? You have the words of eternal life” (cf. Jn. 5:24).

Words of eternal life…words of life. That is an apt description of the whole Bible. “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4:4). And as Hebrews declares, “The word of God is living and powerful” (Heb. 4:12; cf. I Thess. 2:13). “[God’s] word is a lamp to [our] feet and a light to [our] path” (Ps. 119:105). In the keeping of its principles and precepts “there is great reward” (Ps. 19:11).

Mr. Bliss duly produced a song, as requested, calling it Wonderful Words of Life.

Sing them over again to me, wonderful words of life,
Let me more of their beauty see, wonderful words of life;
Words of life and beauty teach me faith and duty.

Beautiful words, wonderful words,
Wonderful words of life;
Beautiful words, wonderful words,
Wonderful words of life.

Stanza (2) ties in the Scripture suggested by Fleming Revell with, “Christ, the blessèd One, gives to all wonderful words of life.” And the responsibility not only to know God’s Word, but to share it with others, is reflected in (3) (cf. I Pet. 3:15).

Sweetly echo the gospel call, wonderful words of life;
Offer pardon and peace to all, wonderful words of life.

It’s a simple song. And after it served its purpose, in the first issue of the publication, it was all but forgotten. But Mr. Revell passed on a copy of the Sunday School paper to another hymn writer, George Stebbins. Mr. Stebbins began using Philip Bliss’s song in evangelistic meetings, with he and his wife Elma singing it as a duet. It caught on, after that, and became very popular. Simple though it is, it reminds us that we have a precious treasure in the Scriptures–words of life.

Questions:

  1. The “life” often spoken of in the Bible is spiritual and eternal life. But living according to God’s Word can transform our mortal lives here and now, too. In what ways?
  2. Bliss asks, concerning the Scriptures, “let me more of their beauty see.” In what way is the Word of God “beautiful”?

Links:

One Sweetly Solemn Thought

Words: Phoebe Cary (b. Sept. 4, 1824; d. July 31, 1871)
Music: Dulce Domum, by Robert Steele Ambrose (b. March ___, 1824; d. March 31, 1908)

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

Note: This hymn poem, as posted on the Cyber Hymnal, has eight four-line stanzas. It has been somewhat modified (and shortened) for use as a congregational hymn, or a concert piece. You can see (and hear) examples at the link below. There, also, I refer to several personal connections I have with the song. Here are (1) and (2).

One sweetly solemn thought
Comes to me o’er and o’er;
Nearer to my home today am I
Than e’er I’ve been before.

Nearer my Father’s house,
Where many mansions be;
Nearer today, the great white throne,
Nearer the crystal sea.

Solemn–yet “sweetly solemn.” It is a sobering thing to consider that, unless the Lord returns first for His own, each of us will face death. Will it be soon? Or some years away? Are we ready for that day? Or are there things we must make sure to attend to first? And have we properly provided for our loved ones after we’re gone? Such questions–and many more–come to us as we consider that “the valley of the shadow” lies ahead.

However, for the Christian, the contemplation of death need not be dismal and depressing. It’s a door to a glorious eternity, as we’re ushered into the presence of God. As Paul put it, he had “a desire to depart and be with Christ, which is far better” (Phil. 1:23). In that we can rejoice and take sweet comfort. Heaven will be a fulfilment of our most blessed anticipations. Therefore, we can say, “My meditation of Him shall be sweet: I will be glad in the Lord” (Ps. 104:34, KJV). “My spirit has rejoiced in God my Saviour” (Lk. 1:47).

What lies ahead for the believer, as (3) points out, is a release from earthly burdens, and the reception of heavenly rewards. These are spoken of a number of times in the New Testament as “crowns,” laurel wreaths to be awarded to the victors in the race of life (e.g. II Tim. 4:8; Jas. 1:12).

Nearer the bound of life
Where burdens are laid down;
Nearer to leave the heavy cross,
Nearer to gain the crown.

Yet before that, unless we are those who are “alive and remain,” when Christ comes for His church (I Thess. 4:13-18), there is “the deep and unknown stream” of death to be crossed (4). And it is drawing ever nearer…nearer…nearer. Miss Cary’s repetition of that word is purposeful. Consider, I’m “nearer now than I think.” Yes, the believer has the assurance that the Lord will be with him at that time, and take him safely through (Ps. 23:4; Heb. 13:5). Even so, it is natural that there is some apprehension of our journey from this world to the next.

But lying darkly between,
Winding down through the night,
Is the deep and unknown stream
To be crossed ere we reach the light.

We ought to live now so that if we were to be instantly called into the presence of God, we would not have to hang our heads in shame. A number of times, the Word of God connects the end of this earthly life with the need for holy living now. (e.g. Tit. 2:11-13; II Pet. 3:11-12; I Jn. 3:2-3). A desire to finish well, is reflected in the closing stanzas–(7) and (8)–of Phoebe Cary’s hymn:

Father, perfect my trust!
Strengthen my power of faith!
Nor let me stand, at last, alone
Upon the shore of death.

Be Thee near when my feet
Are slipping over the brink;
For it may be I’m nearer home,
Nearer now than I think.

Questions:

  1. What kinds of things should be attended to, given that we do not know whether today will be the day of our departure from this life?
  2. How would you comfort and encourage a believer who seems to be facing imminent death?

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Bringing in the Sheaves

Words: Knowles Shaw (b. Oct. 31, 1834; June 7, 1878)
Music: George Austin Minor (b. Dec. 7, 1845; d. Jan. 30, 1904)

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

Some form of words such as sowing and reaping, grain, corn, and fruit, is found about 500 times in the Bible. This is not surprising, since the Holy Land was largely agricultural in those days. But being fruitful is also used in other ways in God’s Word. It is applied, for instance, to having children. “Be fruitful and multiply,” the Lord said to Adam and Eve (Gen. 1:28). And another use of the word concerns our spiritual lives.

As Christians, we are to bear both inward and outward fruit: the inward fruit of Christlike character, spoken of in Galatians as “the fruit of the Spirit” (Gal. 5:22-23), and the outward fruit of Christian service. Fruitfulness in the latter case is seen in the effect we have on the lives of others, by the enablement of the Lord (cf. Jn. 15:16; Rom. 1:11).

It is the latter kind of fruit-bearing that is the particular subject of the present hymn. But the words are actually a spiritualized application of some verses from Psalm 126, which speaks of literal sowing and reaping.

In about 605 BC, the Babylonians attacked Israel, and began carrying off the physically able, and better educated Jews, to serve as slaves in the land of Babylon. Twice more the invaders would come, and carry off still more people. The total length of the period of bondage was seventy years–until about 535 BC (cf. Jer. 25:11).

Contrary to what some might think, the Babylonians did not take captive all of the people. They left the elderly and the infirm behind. But these were not strong enough, or numerous enough, to defend their nation, or work the farms effectively. In the fields, a tangle of weeds grew, where once there had been fruitful acres.

When their captors finally permitted the Jews to return home, if they wished to, what they found was heartbreaking. The city of Jerusalem, with its walls and beautiful temple, lay in ruins. And farmlands were in a sorrowful state. Nevertheless, the returning exiles rejoiced to be back once more.

When the Lord brought back the captivity of Zion [Jerusalem], we were like those who dream. Then our mouth was filled with laughter, and our tongue within singing….The Lord has done great things for us, and we are glad.

Ps. 126:1-2, 3

The optimistic among them, who trusted the Lord to provide, encouraged those with land to begin the process of replanting. Things might look bad now but, with faithful work, they would improve.

Those who sow in tears shall reap in joy. He who continually goes forth weeping, bearing seed [literally, his pouch of seed] for sowing, shall doubtless come again with rejoicing, bringing his sheaves with him.

Ps. 126:5-6

It is those latter verses that Knowles Shaw applied to Christian service–and not without scriptural precedent. Paul speaks of the sorrow and tears he shed over his work (Acts 20: 18-19; Rom. 9:1-3; Phil. 3:18). In addition, the Apostle Paul uses agricultural imagery sometimes. For example:

I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase….And each one will receive his own reward according to his own labour” (I Cor. 3:6-8).

In the words of Mr. Shaw:

Sowing in the morning, sowing seeds of kindness,
Sowing in the noontide and the dewy eve;
Waiting for the harvest, and the time of reaping,
We shall come rejoicing, bringing in the sheaves.

Bringing in the sheaves, bringing in the sheaves,
We shall come rejoicing, bringing in the sheaves,
Bringing in the sheaves, bringing in the sheaves,
We shall come rejoicing, bringing in the sheaves.

The assurance of Galatians 6: 9 somewhat parallels the optimism of Psalm 126: “Let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (cf. I Cor. 15:58). That is also the encouragement of stanza (3) of Shaw’s song:

Going forth with weeping, sowing for the Master,
Though the loss sustained our spirit often grieves;
When our weeping’s over, He will bid us welcome,
We shall come rejoicing, bringing in the sheaves.

Questions

  1. What are some “weeds” or obstacles to our fruitful service for the Lord?
  2. What has God gifted you, and given you an opportunity to do for Him?

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