M8. Reflections: Jan.18

31 January 2018

Honey in the Rock

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Words: Frederick Arthur Graves (b. July 23, 1856; d. Jan. 2, 1927)
Music: Frederick Arthur Graves

Links:
Wordwise Hymns
The Cyber Hymnal
Hymnary.org

Note: The Cyber Hymnal lists over forty songs by this author, and he provided the music for at least one song written by another.

In 1943, Betty Smith published her acclaimed novel, A Tree Grows in Brooklyn, much of it based her own life and experiences. It tells the story of the Nolans, an Irish-American family, living in the city in the early twentieth century. Two years after its publication, the book became an Oscar-winning film.

In the story, living in a run-down apartment building in a poorer section of Brooklyn, the Nolan family deals with the many hardships of limited means and uncertain circumstances. But just outside their window, struggling up out of the cold concrete, amid the litter and decay, grew a small tree. It became a symbol of hope, especially for young Francie, the central character.

One time or another, it’s something we’ve all experienced. An unexpected blessing in the midst of times of trial, one that encourages us to keep going even in difficult times. It might be the light of a nearby shelter, seen by one traveling through a stormy night, Or perhaps a song, born in a time of terrible conflict, as were both the Battle Hymn of the Republic, and I Heard the Bells on Christmas Day, both written during the American Civil War.

Beauty out of ugliness, joy out of sorrow, success out of failure, all may be blessings of God to encourage us on the way. This relates to the nation of Israel, on the borders of Canaan, and about to go in and conquer the land God had given them. In chapter 32 of Deuteronomy, we have a God-inspired song of Moses (vs. 1-43), meant to prepare them for this. It contains both promises of the Lord’s help and blessing, and warnings about the danger of rebelling against Him.

Moses calls God their Rock (vs. 4), the One who’s strong and utterly reliable. Though the way ahead would be challenging and difficult, the Lord would provide what was needed. As a symbol of this, Moses pictures some bees that apparently made a nest in a cold, rocky cliff, saying Israel would be able to “draw honey from the rock” (vs. 13).

It’s not unusual for bees, in the wild, to establish hives in unusual places. There’s another striking example in Judges. Samson killed a lion, and when he came by the spot later:

“He turned aside to see the carcass of the lion. And behold, a swarm of bees and honey were in the carcass of the lion” (Jud. 14:8).

But Moses spoke of honey in a rock for a particular purpose. Much as Betty Smith’s tree did, the image assured Israel that, even in the midst of battle and other challenges, there would be tokens of hope. In the place of difficulty, they would find unexpected blessing, if they continued to trust in the Lord.

But the Israelites weren’t always faithful to Him. Psalm 81 picks up this aspect of the story. God says:

“Oh, that My people would listen to Me, that Israel would walk in My ways!…With honey from the rock I would have satisfied you” (vs. 13, 16).

Oh that they would! But time and again they didn’t. And, sadly, they suffered the consequences. The book of Judges recounts their repeated backsliding, and Samson’s own moral failures were a reflection of the nation’s spiritual drift.

The present song, Honey in the Rock, written more than a century ago, makes use of honey in a more positive sense, as Moses did, but the author gives it a New Testament application. Graves’s song identifies the Lord Jesus as the Rock, and salvation as the sweet blessing that flows from His willingness to be broken on the cross for us.

CH-1) O my brother, do you know the Saviour,
Who is wondrous kind and true?
He’s the Rock of your salvation!
There’s honey in the Rock for you.

Oh, there’s honey in the Rock, my brother,
There’s honey in the Rock for you;
Leave your sins for the blood to cover,
There’s honey in the Rock for you.

CH-2) Have you “tasted that the Lord is gracious,”
Do you walk in the way that’s new?
Have you drunk from the living Fountain?
There’s honey in the Rock for you.

Questions:
1) Can you think of an example in your own life, when the Lord provided sweetness (a spiritual blessing) in the midst of a cold, dark time?

2) Could you minister encouragement to someone this week, and be the Lord’s “honey in the rock” to them in their time of difficulty?

Links:
Wordwise Hymns
The Cyber Hymnal
Hymnary.org

29 January 2018

Lord, Speak to Me

Robert Cottrill M8. Reflections: Jan.18

Words: Frances Ridley Havergal (b. Dec. 14, 1836; d. June 3, 1879)
Music: Canonbury, adapted from music by Robert Alexander Schumann (b. June 8, 1810; d. June 29, 1856)

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

Note: Miss Havergal was the daughter of an English pastor. Though her life was short, her output was great, deeply devotional writings drawn from a rich study of God’s Word. What was studiously put into her mind and heart, and enlightened by the Spirit of God, came out in the flow of ink from her pen. Aiding her in her study was Miss Havergal’s knowledge of Hebrew and Greek, the original languages of the Bible writers.

American hymn writer Fanny Crosby (1820-1915) wrote a poetic tribute to Frances Havergal in which she describes her has having a “seeing heart.”

Her heart can see, her heart can see!
Well may she sing so joyously!
For the King Himself, in His tender grace,
Hath shown her the brightness of His face.

If you fill a pitcher with water, that’s what you expect will be poured from it later. Not milk, or juice. There’s a definite connection between what goes in and what comes out.

The same principle applies to the human mind. Feed in lies, feed it error, and that’s what will come out, And we can’t expect to have wholesome thoughts if we fill our heads with what is corrupt and debasing. On the other hand, if we focus our attention on what is good, and true, and right, it will affect our thinking in a positive way, and ultimately influence our decisions and our actions.

In a Bible passage about gaining inner peace (Phil. 4:4-9), eight qualities are listed (vs. 8) describing things that are worthy of our attention. The eight are:

¤ What is true (factual, accurate)
¤ Noble (honourable)
¤ Just (righteous, acceptable to God)
¤ Pure (chaste, morally clean)
¤ Lovely (pleasing)
¤ Of good report (good reputation, appealing)
¤ Having virtue (excellence)
¤ Praiseworthy (commendable)

And we are exhorted to “meditate on these things.” Not just give them a passing glance, but dwell on them, and make them the subject of careful reflection.

Notice that the first issue of concern becomes: Is it true? No other matter is of greater significance to those who teach God’s Word, and it applies to Christian witness as well. John the Baptist was commissioned by God to introduce Christ at His coming, and people said this of him afterward:

“John performed no sign [miracle], but all the things that John spoke about this Man were true” (Jn. 10:41).

Is it true? In August of 1844, Samuel Snow preached that Christ was going to return on October 22nd of that year. But the day came and went, and nothing happened. To followers of Snow’s teaching it became “the great disappointment.” One of them wrote, “”Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. We wept, and wept, till the day dawn.”

Snow was wrong. Yet we know from Scripture that the Lord Jesus will return. He said so Himself (Jn. 14:3). And we look forward to “the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Tit. 2:13). Where Snow went wrong was in forcing his own opinions upon the truth, and proclaiming them with the certainty of divine revelation. The Bible does not set a date for Christ’s return. Not even the angels know it (Matt. 24:36).

Unfortunately there are prophetic teachers around today too, who do much the same thing. And, when their speculations turn out to be in error, it causes many to discredit the Bible, assuming that what was presented was from God’s Word. Paul’s instruction to young Timothy is worthwhile for each of us:

“Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (II Tim. 2:15, NIV).

If we are to share God’s wonderful truth with others, we need to be careful and diligent in our quest to acquire and understand it for ourselves. Truth in will mean truth out. Hymn writer Frances Havergal wrote about that in a fine hymn.

CH-1) Lord, speak to me that I may speak
In living echoes of Thy tone;
As Thou has sought, so let me seek
Thine erring children lost and lone.

CH-2) O lead me, Lord, that I may lead
The wandering and the wavering feet;
O feed me, Lord, that I may feed
Thy hungering ones with manna sweet.

CH-4) O teach me, Lord, that I may teach
The precious things Thou dost impart;
And wing my words, that they may reach
The hidden depths of many a heart.

Questions:
1) What have you learned from God’s Word in the past week that has had a definite effect on your thinking and conduct?

2) Do you have a way to record things the Lord teaches you, so you can review them later, and build on them. If not, see my article Best Bible Study Tool. It could change your devotional life.

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

24 January 2018

He Ransomed Me

Robert Cottrill M8. Reflections: Jan.18

Words: Julia Harriet Johnston (b. Jan. 21, 1849; d. Mar. 6, 1919)
Music: J. W. Henderson (no data available)

Links:
Wordwise Hymns
The Cyber Hymnal
Hymnary.org

Note: Julia Johnston was a pastor’s daughter, and superintendent of a department of the Sunday School of her church for four decades. She was also the author of over five hundred hymns, including Grace Greater Than Our Sin. The present hymn is sometimes known by its first line, There’s a Sweet and Blessed Story.

Kidnapping is a serious crime, and one that may bring grief and suffering to many more than just the abducted individual. Often, after a person is taken, a ransom is demanded for his or her release. This is a form of extortion, attempting to obtain something by a threat of harm.

Francisco Pizarro was a Spanish conquistador who, with a relatively small force, conquered the Inca empire. He took their leader Atahualpa captive, and called for a huge ransom amounting to a room full of gold. It was sent to him, and is considered the largest ransom ever paid, likely over two billion dollars in today’s currency. He’s condemned today for not honouring the deal, but killing Atahualpa anyway!

One of the most infamous crimes of the twentieth century was the 1932 kidnapping of the baby son of famed aviator Charles Lindberg. Even after Lindberg and his wife Anne paid the required ransom, the infant was not returned. Two months later, his body was found near the Lindberg home. The kidnapper was finally caught and executed.

In 1973, John Paul Getty III was kidnapped by a gang with Mafia connections. The teen-ager was the grandson of wealthy industrialist and oil tycoon John Paul Getty (1892-1976). A ransom of seventeen million dollars was demanded, but the young man was returned after a payment of just over two million. However, the victim had been cruelly abused, and he suffered all his life from the terrifying experience.

Not all such crimes have as bad an ending as these, but many do. They are acts of greed and violence that usually have no one’s benefit in mind but the perpetrator’s, who hopes to obtain a large sum of ransom money, without being caught.

How dramatically different is the Bible’s use of the word ransom, (The Lord says of Israel, “I will ransom them from the power of the grave,” Hos. 13:14). And in the New Testament, “ransom” translates the Greek word lutron, describing a loosing from what binds. Our loving Saviour said of Himself:

“The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mk. 10:45).

This statement, also recorded by Matthew, came after a self-centred request from James and John, who wanted places of privilege in Christ’s coming kingdom (vs. 37). But the Lord explained that true greatness involves servanthood (vs. 43-44), and He presented Himself as the Example of this.

As to the ransom spoken of, some of the ancients proposed the theory that it was paid to Satan. That he had, in effect, had kidnapped the human race, and the Father gave His Son to pay the ransom. But this is unbiblical foolishness. The devil will reap no payment for his malice but eternal judgment in the lake of fire (Rev. 20:10).

Rather, God, in Christ, paid the ransom to Himself. “The [just] wages of sin is death” (Rom. 6:23), but Christ’s holy life, and His death on the cross, was offered to God the Father, to fully satisfy the just demands of His righteous law (II Cor. 5:21). Christ became our Substitute. Though perfectly holy, and undeserving of any punishment, Jesus took our place under the wrath of God, paying our debt so that we might go free.

The payment was sufficient for all (I Tim. 2:6; I Jn. 2:2), but it is only received through personal faith in Christ and His sufficient sacrifice (Jn. 3:16).

Julia Johnston published a song about the ransom paid by Christ in 1916. It says:

CH-1) There’s a sweet and blessèd story
Of the Christ who came from glory
Just to rescue me from sin and misery.
He in lovingkindness sought me,
And from and sin shame has brought me.
Hallelujah! Jesus ransomed me.

Hallelujah, what a Saviour,
Who can take a poor lost sinner,
Lift him from the miry clay and set him free!
I will ever tell the story,
Shouting, ‘Glory, glory, glory!’
Hallelujah! Jesus ransomed me.

CH-3) By and by with joy increasing,
And with gratitude unceasing,
Lifted up with Christ forevermore to be,
I will join the hosts there singing,
In the anthem ever ringing,
To the King of Love, who ransomed me.

Questions:
1) What are some of the differences between kidnapper’s ransoms and the ransom paid by Christ?

2) What have we done to deserve this loving sacrifice?

Links:
Wordwise Hymns
The Cyber Hymnal
Hymnary.org

22 January 2018

Precious Lord, Take My Hand

Robert Cottrill M8. Reflections: Jan.18

Words: Thomas Andrew Dorsey (b. July 1, 1899; d. Jan. 23, 1993)
Music: Maitland, by George Nelson Allen (b. Sept. 7, 1812; d. Dec. 9, 1877), adapted for the present song by Thomas Andrew Dorsey

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

Note: Dorsey, known early on as a blues pianist called Georgia Tom, went on to be called the father of black gospel music. He also founded the first black gospel music publishing company. Mr. Dorsey was not only a church musician for decades, but wrote many gospel songs. A few of these, including the present hymn, his most popular, as well as There’ll Be Peace in the Valley, have made their way into some of our hymn books and popular gospel songbooks.

The debased and depraved character Gollum, in Tolkien’s Lord of the Rings, speaks of the magic ring as “the precious”–or “my precious,” a thing he desires above all else. But we learn the very thing he so esteems and desires is what has utterly corrupted him and poisoned his life.

The word “precious” identifies something of great price, something specially valued and held in high honour. Some gems are called precious stones. The most common of these are the diamond, the ruby, the sapphire, and the emerald. They are also listed among the twelve birth stones, each being identified with a particular month of the year.

In the case of gems, sometimes the high value has to do in part with demand. The more a stone is seen as desirable, the more it will cost. However, preciousness can also have to do with rarity. Painite (named after discoverer Arthur Pain) ranks high in this regard. For decades following the find in the 1950’s, there were only two known specimens on earth. A little more has since been unearthed, but there are still fewer than twenty-five of the gems known to exist.

In the Bible, the word precious is used often of jewels (e.g. II Sam. 12:30) and of costly ointment (e.g. Isa. 39:2). We would expect that to be the case. But many times the word is applied to spiritual things and to the Lord Himself. Both are to be specially valued and held in high honour by believers.

David declares, “How precious is Your lovingkindness [Your unfailing love], O God! Therefore the children of men put their trust under the shadow of Your wings” (Ps. 36:7). And Peter writes, “His divine power has given to us all things that pertain to life and godliness… [including] exceedingly great and precious promises” (II Pet. 1:3-4).

When we go through times of trial, they can prove and strengthen the sincerity of our faith in God, that “the genuineness of [our] faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honour, and glory at the revelation of Jesus Christ” (I Pet. 1:7). And we ourselves are precious to God. “Precious in the sight of the Lord is the death of His saints” (Ps. 116:15).

Judging by its frequency in the New Testament (and particularly in First Peter), it seems what is most valued by Christians is intimately associated with the coming of Christ. To begin with, the Son is precious to God the Father. He was “chosen by God [to be our Saviour] and precious (I Pet. 2:4).

That should affect our own attitude toward Him. “To you who believe, He is precious” (I Pet. 2:7). We are saved through faith in what Christ did for us on the cross of Calvary, redeemed “with the precious blood of Christ, as of a lamb without blemish and without spot” (I Pet. 1:19).

A quick check shows that there are many hymns and gospel songs which use our word. John Fawcett wrote, “How precious is the Book divine” (i.e. the Bible). And especially common is the exaltation of Christ. For example: “Precious to my heart is Jesus” (by Henry Jackson); “Jesus is the precious Friend” (by Eliza Hewitt); “So precious is Jesus my Saviour and King” (by Charles Gabriel); “O Saviour, precious Saviour” (by Frances Havergal).

More recent than these is the 1932 prayer hymn by Thomas Dorsey. When his wife died in childbirth (and the baby died too) Mr. Dorsey reached out in his grief to the One who meant more to him than any other. During this painful time of sorrow, he called upon God to strengthen and guide him. And his song appeals to the Lord for His comforting presence, “even through the valley of the shadow of death” (Ps. 23:4).

Whether or not we use the actual word, may the Lord always be precious to us, all through life’s journey, whatever we’re called upon to pass through on the way. As closing words of the hymn, O Sacred Head, Now Wounded put it:

O make me Thine forever;
And should I fainting be,
Lord, let me never, never
Outlive my love for Thee.

“To you who believe, He is precious” (I Pet. 2:7). And may it ever be so.

CH-1) Precious Lord, take my hand,
Lead me on, let me stand,
I am tired, I am weak, I am worn;
Through the storm, through the night,
Lead me on to the light:
Take my hand, precious Lord,
Lead me home.

CH-3) When the darkness appears
And the night draws near,
And the day is past and gone,
At the river I stand,
Guide my feet, hold my hand:
Take my hand, precious Lord,
Lead me home.

Questions:
1) What significant personal struggle are you facing right now?

2) Is there someone you know and can encourage and help, who’s going through a trial at this time?

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

17 January 2018

God of Our Fathers, Known of Old

Robert Cottrill M8. Reflections: Jan.18

Words: Joseph Rudyard Kipling (b. Dec. 30, 1865; d. Jan. 18, 1936)
Music: Melita, by John Bacchus Dykes (b. Mar. 10, 1823; d. Jan. 22, 1876)

Links:
Wordwise Hymns (none)
The Cyber Hymnal
Hymnary.org

Note: The tune Melita is also used with the Naval Hymn, Eternal Father, Strong to Save.

World empires have their day, one brief day, only to vanish away, leaving the stage for yet another. Crumbling buildings and monuments, artifacts representing domestic life or long forgotten wars, fragments of their influence on language and culture, these things may remain, but the dominating presence of the regime is no more.

Who remembers the battle of the Teutoburg Forest, in AD 9–beyond students of European history? Yet it’s one of the most significant engagements ever fought. Three mighty legions of Rome moved north in an attempt to capture and control the area east of the Rhine River. But they were ambushed and destroyed by Germanic resistance fighters.

It was Rome’s greatest defeat, and ended Caesar’s dream of conquering Germany. Yet even the exact location of the epic battle was uncertain until, after years of work, British army officer Major Tony Clunn rediscovered it, writing up the fascinating story of his search in The Quest for the Lost Roman Legions, published in 2005. (Recommended, if you love history.)

Back around 553 BC, the prophet Daniel prophesied about coming world empires, from his own time, all the way to the end of human history. So accurate is the Lord’s revelation through him that skeptics have concluded it must have come from some unknown author long after Daniel’s time. But the eternal God is able to view all history in advance. He says:

“I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done” (Isa. 46:9-10).

Four great world empires are described by the prophet:

¤ Babylon (ruling in Daniel’s own era)
¤ Medo-Persia
¤ Greece
¤ Rome
(A gap of many centuries in which we now live)
¤ A resurgent Roman Empire–as allied European powers–in the last days

In chapter 2 of the book, the four are portrayed as parts of the gigantic image of a man. In chapter 7 they’re described as a succession of wild beasts. Perhaps, the first of portrayal is man’s aggrandized view of himself, while the second is more God’s perspective. In the end, human powers will give way to the messianic kingdom, when Christ returns (Isa. 9:6-7; Lk. 1:31-33), and His reign will never cease.

Meantime, other empires have come and gone. Before the Second World War, the British Empire had spread across the world. This was much celebrated during the long rule of Queen Victoria. And for the Jubilee celebration of her sixtieth year on the throne in 1897, British author Rudyard Kipling was asked to write a poem.

He struggled with ideas for a long time, finally deciding to shut himself in a room until it was finished. Looking over the various failed attempts to come up with something, he was struck by one phrase he’d written, and decided to build his poem around that. The phrase was, “Lest we forget.”

The result is a sobering work called simply Recessional. It was later set to music, thus becoming a hymn. It’s a product of its own time, speaking to a people that were proud of their conquests and their place in the world. But we sense the somber mood in the title. A “recessional” is music played when clergy, choir and congregation are leaving a church (as world empires eventually leave the world’s stage).

Whether or not the author saw the departure of the British Empire from its dominating position, Kipling was anxious for the British people to remember that power comes from a sovereign God, and He can also take it away.

The stirring hymn says, in part:

CH-1) God of our fathers, known of old,
Lord of our far flung battle line,
Beneath whose awful hand we hold
Dominion over palm and pine–
Lord God of Hosts, be with us yet,
Lest we forget–lest we forget!

CH-2) The tumult and the shouting dies;
The captains and the kings depart:
Still stands Thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget–lest we forget!

CH-3) Far called, our navies melt away;
On dune and headland sinks the fire:
Lo, all our pomp of yesterday
Is one with Nineveh and Tyre!
Judge of the Nations, spare us yet,
Lest we forget–lest we forget!

Questions:
1) What message is there in these words for powerful nations in our own day?

2) Do you see the beginning of biblical signs that the Lord’s return is near? (If so, what are they?)

Links:
Wordwise Hymns (none)
The Cyber Hymnal
Hymnary.org

15 January 2018

No Other Plea

Robert Cottrill M8. Reflections: Jan.18

Words: Eliza Edmunds Hewitt (b. June 28, 1851; d. Apr. 24, 1920)
Music: Landås, by André Ernest Modeste Grétry (b. Feb. 8, 1741; d. Sept. 24,1813); arranged by William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

Note: This hymn is sometimes named after the first line, My Faith Has Found a Resting Place.

It must be exceedingly stressful to experience an earthquake. Our son Jim and his family live in Mexico City, where he and his wife Shari are missionaries. When a recent quake hit their area, he said the fridge was literally dancing across the floor. But other than jars falling off the shelves, and other minor damage, they came through it safely.

We get used to the ground (or the floors of our home) being steady and stable under our feet. When they’re suddenly not, it can be frightening. When I was a boy, we moved to a new house. And that evening I decided to go out and look at the backyard. It was quite dark, so I’m not sure what I expected to see. And suddenly the ground seemed to drop from beneath me and I fell, and slid, down a three-metre (10-foot) embankment to the edge of a small creek. No harm done, but it certainly scared me!

And another example: In our area, winter brings a number of recreational opportunities on lakes and ponds. Skating, hockey, snowmobiling, and ice fishing are popular. But until there has been a sufficient period of really cold weather, the ice is too thin, and venturing out on it can be dangerous. Again, we need to have a firm foundation underneath us.

The Bible has things to say about foundations, in both the physical and spiritual sense. Think first of the physical creation. God is the Maker of it all (Isa. 51:13). But the dominating philosophy in secular society is based on the theory of evolution. Evolutionists say all that we see around us, the intricate beauty of a flower, the wonder of the flight of a humming bird, the glory of the stars above, all that and more, simply came about by chance, out of nothing, over billions of years.

The evidence disproving this nonsense is there for anyone willing to consider it (Rom. 1:20). But reject God, and there are no reasonable answers to the question of origins. Then “they do not know, nor do they understand; they walk about in darkness; all the foundations of the earth are unstable” (Ps. 82:5). And, “If the foundations are destroyed, what can the righteous do?” (Ps. 11:3). An understanding of the natural world must begin with the first four words of the Bible: “In the beginning God…” (Gen. 1:1). He’s Foundation of it all.

And in the spiritual realm, “No other foundation can anyone lay than that which is laid, which is Jesus Christ” (I Cor. 3:11). Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (Jn. 14:6). The foundation of our salvation is the work of Christ on the cross. “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life” (I Jn. 5:13).

The Bible gives us certitude both regarding the created realm, and the subject of our soul’s salvation. It also gives us foundational teaching about daily living, and tells us how to please God (Ps. 119:105). And the physical and spiritual are intertwined. If everything just happened to come into existence by chance, then where do we look for consistent moral guidance? Each one’s opinion is as good as another. On the other hand, the One who created us has marked out a path for us.

“The solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity’” (II Tim. 2:19).

In 1891, prolific hymn writer Eliza Edmunds Hewitt published a song called No Other Plea that fits our theme. It speaks of what we are depending on as the foundation, not only of our lives now, but for all eternity. So many are trusting to money, job, or other things for “security,” when these can so easily let them down.

CH-1) My faith has found a resting place,
Not in device or creed;
I trust the ever living One,
His wounds for me shall plead.

I need no other argument,
I need no other plea,
It is enough that Jesus died,
And that He died for me.

CH-2) Enough for me that Jesus saves,
This ends my fear and doubt;
A sinful soul I come to Him,
He’ll never cast me out.

CH-3) My heart is leaning on the Word,
The living Word of God,
Salvation by my Saviour’s name,
Salvation through His blood.

Questions:
1) Can you list a few inadequate things that some trust in as a foundation to build their lives upon?

2) Why is the Lord and His Word a far better foundation than these?

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

10 January 2018

Come Home, Come Home

Robert Cottrill M8. Reflections: Jan.18

Words: Ellen Maria Huntington Gates (b. Aug. 12, 1835; d. Aug. 22, 1920)
Music: William Howard Doane (b. Feb. 3, 1832; d. Dec. 23, 1915)

Links:
Wordwise Hymns (none)
The Cyber Hymnal
Hymnary.org

Note: American poet Ellen Gates was from a wealthy family, being the sister of railroad magnate Collis P. Huntington. She wrote a number of hymns. This one, with its haunting and repeated phrase, “Come home,” predates by five years a more familiar song using the same refrain, Will Thompson’s Softly and Tenderly.

The story Jesus told about a prodigal son, reckless and wasteful of his inheritance, is one of the best known of the Lord’s parables. Perhaps it particularly touches our hearts because we can identify with the actions of the young man personally, or we know someone like him.

The story is found in Luke 15:11-32, and the context is important. The Jewish leaders of the day were critical of Christ because, “This Man receives sinners and eats with them” (vs. 2). In their self righteous pride they felt it beneath their dignity to associate with anyone they saw as morally inferior. They even classed Jesus among those they thought were “sinners” (Jn. 9:10). That was not true of course (I Pet. 2:22), but they were wrong in a couple of other ways.

First, they were blind to their own spiritual need. Their skin-deep religiosity masked a deep-dyed sinfulness. In a scathing critique (Matt. 23:13-36) the Lord Jesus called them “whitewashed tombs” and a “brood of vipers”! They were spiritually needy, but refused to recognize it.

Second, that is just what those they were labeling “sinners” were doing. Realizing their sinfulness and spiritual need, they were coming to Christ for help. They “drew near to hear Him” (Lk. 15:1), and many even became His followers (Mk. 2:15). On another occasion, when He received the same criticism, the Lord responded:

“Those who are well have no need of a physician, but those who are sick” (Lk. 5:31).

The one we call the prodigal son seems to have felt the restrictions of his father’s house were cramping his style. He was anxious to leave home, be on his own, and have a good time. He therefore asked his father to give him his inheritance right way, rather than waiting until his dad died. The father in the story granted his request (Lk. 15:11-12).

In a few days, the young man took off for “a far country,” away from his father’s care, and there he “wasted [squandered] his possessions with prodigal living” (vs. 13). It was a wild ride, and likely he attracted many companions ready to enjoy his partying. But when the money was gone, he was suddenly alone, and he took a job feeding some pigs (repulsive work for a Jew). He was so hungry he would gladly have eaten pig feed, but “no one gave him anything” (vs. 14-16).

All of a sudden home began to look pretty good to that young man. He was even willing to be taken on as a servant there, rather than being recognized as a son (vs. 17-19). But for his part, the father seems to have been longing and hoping for his son’s return. The fact that he saw him coming “a great way off” (vs. 20) suggests that, day by day, he was watching for him.

Do you see the parallel with the “sinners” described earlier. The son realized his foolishness and longed for his father’s house–on any terms. And just like the father, the Lord Jesus has compassion on wayward sinners, joyfully welcoming those who come to Him and trust in Him (cf. vs. 22-24).

In 1875 Ellen Gates published a gospel song called The Prodigal Child (or sometimes simply Come Home, Come Home, the first line). The song was used with great effect by soloist Ira Sankey in Dwight Moody’s evangelistic meetings (see the story in the Cyber Hymnal link). It touchingly voices the thoughts and prayers of the father, and thus represents the heart of our heavenly Father who longs for sinners to repent and turn to Him in faith. (Note how, in stanza 2, “we,” and in 4, concerned “friends” are pictured as watching with the Lord, hoping and praying for the sinner to come to Him.)

CH-1) Come home! come home!
You are weary at heart,
For the way has been dark,
And so lonely and wild.
O prodigal child!
Come home! oh come home!

Come home!
Come, oh come home!

CH-2) Come home! come home!
For we watch and we wait,
And we stand at the gate,
While the shadows are piled.
O prodigal child!
Come home! oh come home!

CH-3) Come home! come home!
From the sorrow and blame,
From the sin and the shame,
And the tempter that smiled,
O prodigal child!
Come home! oh come home!

CH-4) Come home! come home!
There is bread and to spare,
And a warm welcome there,
Then, to friends reconciled,
O prodigal child!
Come home! oh come home!

Questions:
1) Do you know of someone who has broken fellowship with his or her family? (Is there any way you could help to restore harmony?)

2) Have you yourself have become estranged from your family? (If so, is there any way you can work to restore fellowship?)

Links:
Wordwise Hymns (none)
The Cyber Hymnal
Hymnary.org

8 January 2018

Jesus Calls Us

Robert Cottrill M8. Reflections: Jan.18

Words: Cecil Frances Humphreys Alexander (b. April ___, 1818; d. Oct. 12, 1895)
Music: Galilee (or Jude), by William Herbert Jude (b. September ___, 1851; d. Aug. 8, 1922)

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

Note: Though we usually think of Cecil as a man’s name, Cecil Frances Alexander was a woman. The wife of a prominent Irish clergyman, she was also a hymn writer of note, giving us such songs as All Things Bright and Beautiful, and There Is a Green Hill Far Away.

Mrs. Alexander’s church followed the liturgical calendar, in which November 30th is St. Andrew’s Day, and in 1852 she wrote a hymn inspired by the Lord’s call to discipleship of Andrew and his brother Peter. “He said to them, ‘Follow Me, and I will make you fishers of men’” (Matt. 4:18-19). The stanza speaking of “Saint Andrew” is sometimes omitted today, to make the hymn more widely useful. Other hymnals replace the words “Saint Andrew” with “the Apostles.”

The telephone has now been around for about one hundred and forty years. Building on the work of others before him, Scottish-Canadian Alexander Graham Bell invented the first practical model in 1876. Later, American inventor Thomas Edison made significant improvements.

The appearance of these instruments has changed radically over the years. The earliest oddly shaped devices might not even be recognized as such today. Later, the telephone was housed in a rather large wooden box fastened to the wall. Then, wall models grew smaller, and table models appeared. The early callers turned a crank to initiate a call. But a numbered rotary dial followed, and held the field for many years.

A new era was launched in 1973, when cordless phones came along. These were replaced by much smaller smart phones, with the iPhone (in 2007) quickly becoming popular. A mechanical dial has now given way to a touch screen. There are newer models all the time, having more features and increasing space for data. Now that phones are small and portable, almost everyone has one in pocket or purse, and public phone booths are a rarity.

The telephone has also developed its own vocabulary over time, new terms to identify new features and functions: call display, call waiting, call blocking, and conference calls. Inventor Bell said that one who answered a call should say, “Ahoy!” an old sailors’ greeting. But it was Edison who popularized our now common “Hello.”

When we speak of making a phone “call” we mean we’re issuing a summons to talk with someone. The summons may be for friendly conversation, or to conduct business of some kind, or to ask for help from the one at the other end of the line (e.g. a 911 call).

In the Bible, some form of the word “call” is used more than eight hundred times. Relevant to the hymn we’ll consider now is Christ’s call to discipleship.

“He saw…James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed Him” (Matt. 4:21-22).

Notice that in following Christ, something else was left behind. Not that they had to forsake something sinful or disreputable. They were fishermen, working at a good and useful trade. But becoming a follower of Christ called for a reordering of their priorities. The disciples were what we could call learner-servants. They entered into training, both to learn from Christ and to engage in serving Him. After He returned to heaven, about three years later, they would become His representatives on earth, calling others to follow Him (Matt. 28:18-20).

The point of Alexander’s hymn is that we too are called to be learner-servants, with new priorities to define our lives.

CH-1) Jesus calls us o’er the tumult
Of our life’s wild, restless, sea;
Day by day His sweet voice soundeth,
Saying, “Christian, follow Me!”

CH-2) As of old Saint Andrew heard it
By the Galilean lake,
Turned from home and toil and kindred,
Leaving all for Jesus’ sake.

CH-3) Jesus calls us from the worship
Of the vain world’s golden store,
From each idol that would keep us,
Saying, “Christian, love Me more!”

CH-5) Jesus calls us! By Thy mercies,
Saviour, may we hear Thy call,
Give our hearts to Thine obedience,
Serve and love Thee best of all.

Questions:
1) Since the Lord does not (usually, at least) communicate with us in an audible voice, how can we determine whether God is truly calling us to do a particular thing?

2) Does a clear lack of good results definitely prove a person was not called of God to do what he/she did? (Explain why.)

Links:
Wordwise Hymns (for another article see here)
The Cyber Hymnal
Hymnary.org

5 January 2018

IF

Robert Cottrill M8. Reflections: Jan.18

See 30+ Ideas for Promoting Hymn Singing in your church. As others have contributed ideas, this wonderful resource has grown to over 80 items now. And, for more than three dozen reasons why congregations should still use hymn books rather than merely projecting words on the wall, see The Value of Hymn Books.

Pastors and church leaders who have gone contemporary in their church music sometimes say, “But I love the old hymns…” I’m not sure what they mean by that. Perhaps, in actual practice, like the Ephesian Christians, they have “left [their] first love” (Rev. 2:4), because there seems to be little evidence of it in the services of the church

Hymn books may be stashed away in a cupboard, and services often use very few of the old songs. (And when they are used, it’s often only snatches of the original, tortured with a contemporary setting.) These church leaders may be thinking of two or three favourites they remember fondly from their childhood. But a sincere love for the traditional hymns and gospel songs will show itself day by day, and week by week. Here are a few of the ways this affection can reveal itself in the life of a pastor. (Some of them apply to other members of the congregation too.)

If I truly love the traditional hymns and gospel songs of the church…

1) I’ll use them in my personal devotions, and encourage others to do the same. If I never open a hymn book during the week, other than to pick a song or two for a service, then I don’t really love these songs.

2) I’ll see that good books on hymn history are place in the church library, and promoted. There are many of these that could help instill a broader awareness of the songs and their authors.

3) I’ll endeavour to expand my knowledge of our hymnody beyond the few that most people know. About a million have been written since Pentecost, and the Cyber Hymnal currently has over 12,000 available to read and study. (The present site has well over a thousand.)

4) I’ll see that hymns are regularly taught and used in the programs of the church that involve children and youth. The first stanza of many hymns can often stand alone, and be easily taught. (Others can be added later.) And if there’s an interesting story about the author or the writing of the hymn, this will help promote it with the young.

5) I won’t afraid to have music that is different in style and content from the world’s, but rather be glad of the distinction, and see it as spiritually healthy. The Bible calls us to a distinct separation from worldly ways and values. We’re not to sidle up as close as we possibly can to the fire without getting burned (II Cor. 6:14–7:1).

6) I’ll either choose the hymns myself, or guide the service leader in the choice, so that the hymns amplify and enhance my sermon of the day (or follow a particular theme or purpose). This practice will reinforce the basic teaching in the Bible message, and may leave folks singing and humming the truth through the week.

7) I’ll put articles in the weekly bulletin that teach about hymns and their authors. Often, the more we know about these things, the more we’re able to sing with understanding, something God’s Word exhorts us to do (Ps. 47:7; I Cor. 14:15).

8. I’ll have a service, from time to time, featuring the life of a hymn writer and his/her hymns, or hymns gathered around a particular theme (in addition to the obvious service themes of, Thanksgiving, Christmas, Easter). There is even a book of short dramas that can be used for this called, 52 Hymn Stories Dramatized.

9) I’ll limit the use of contemporary songs, showing the same reticence and caution some now have regarding the old hymns, with a view to helping the congregation feel more of a sense of unity with the historical church. Few in the congregation know much about church history, how we got to where we are. Knowing something of hymns drawn from the centuries since Pentecost will help with this.

10) Before each service I’ll pray not only for the impact of the sermon, but pray that those present will also grasp the meaning of the hymns (chosen for a purpose), sing them with sincerity, and learn from them. My guess is that few pastors and service leaders ever do this. But good hymns teach God’s truth, and God’s Spirit can make all more aware of what they are singing.

11) I’ll see that hymns sung in the services are not overwhelmed by loud accompaniment or a dominating beat. This is a style taken right from the world. The emphasized beat is either intended to be sensual for dancing, or at its extreme it often expresses rage and rebellion. The excessive volume is an attempt to create an overwhelming experience. Christ and the gospel of grace need none of this. In fact, it may be a distraction from the truth welcomed by the devil.

12) I’ll explore the tradition of a capella congregational singing (without instruments), and try to use it, at least once in awhile, encouraging parts singing. This can be very effective if you have enough people to support the singing, without instruments. Songs tend to be sung slower and more thoughtfully when this is done.

13) During the service I (or the service leader) will plan to point out things in the hymns we are about to sing that relate to the theme of the service, or are particularly instructive or a blessing. This should be done, not every time, but frequently. Let’s think about what we sing!

14) When I’m particularly moved by something in a hymn sung, I’ll feel compelled to speak about it in the service, tying it to a biblical truth or principle. Comments can also follow a hymn and remind the congregation of important truths.

15) I’ll occasionally ask (on the spot) for a hymn to be repeated, calling attention to key themes, so that it’s message will be made clearer and remembered better. Done occasionally, with an especially meaningful hymn, this can focus more attention on the words.

16) I’ll occasionally have a time for requests (favourites) to make sure hymns that are loved are used. Perhaps there are old hymns that are especially meaningful to members of the congregation–ones that haven’t been used for years. And if you think the person won’t mind, ask why it’s a favourite (or ask if the individual has a particular stanza that’s meaningful to them).

17) I will quote hymns in my sermons often (including ones used earlier in the service). This should be done regularly, if not every time. Many hymn texts make a wonderful way to emphasize the truth being taught.

18) I will tell relevant stories of how they were written, or stories about the authors in my sermons. These make fine sermon illustrations. Often, when preaching, I’ll tell the story of what is planned to be the closing hymn.

19) I’ll schedule occasional Hymn Sings and perhaps invite those from other churches to join us for those. (I’ve led these over the years, and they can be great times of fellowship.)

20) As I have opportunity, I’ll encourage Bible colleges to have courses on hymnology, and teach the students a significant number of the old hymns. This may be a hard sell, but it’s worth it to make the effort. To graduate pastoral students who have as little awareness of our hymnody as when they entered the school, that is a tragedy!

21) I’d check out the Wordwise Hymns link from time to time, especially 30+ Ideas for Promoting Hymn Singing. A few of the ideas have been given above, but there are many more things you can try.

Please don’t tell me you “love” the old hymns if none of the above is ever true of you. All of these things and more can help to build a love for our traditional sacred music in a congregation, for their greater spiritual enrichment. Doing nothing will leave God’s people in ignorance of this great heritage. Don’t let that happen.

3 January 2018

I Am Amazed

Robert Cottrill M8. Reflections: Jan.18

Words: Alfred Henry Ackley (b. Jan. 21, 1887; d. July 3, 1960)
Music: Bentley DeForest Ackley (b. Sept. 27, 1872; d. Sept. 3, 1958)

Links:
Wordwise Hymns (Alfred Ackley)
The Cyber Hymnal (Alfred Ackley)
Hymnary.org

Note: Alfred Ackley trained at the Royal Academy of Music in London, and was a master of the cello. After theological training, he became a Presbyterian pastor, and also assisted evangelist Billy Sunday for a time. He wrote about 1500 songs, including the popular He Lives! His older brother, Bentley, was an organist and pianist, and wrote the music for many gospel songs. The present song is sometimes entitled simply Amazed.

And a further word about Ralph Hunter, the man mentioned in the story below. He sang in my father’s quartet, and dad described him as the greatest natural tenor he’d even known, able to reach high notes with the full-chested richness of a baritone. He sang in our church many times, and in our home, as well as on local radio. But Ralph was a very humble man. Asked to sing at a huge rally at Madison Square Garden, in New York City, he declined, feeling he wasn’t good enough.

Magicians are amazing! From large stage productions in which, perhaps, an elephant appears out of nowhere, and disappears again, to more intimate table magic, with coins and cards and other small objects, it brings one surprise after another, for the enjoyment of those watching.

Some magicians are famous for focusing on a particular kind of magic. Harry Houdini made a specialty of escapes, from handcuffs, locked safes, straight jackets, and more. He also worked to unmask fake spirit mediums, saving many people from being defrauded by them. For The Great Cardini (real name, Richard Valentine Pitchford) it was the manipulation of playing cards at which he excelled–possibly becoming the best ever. (An “amazing” example of his work is on YouTube, where he’s ably assisted by his wife.)

To be amazed is to be greatly surprised, astonished, astounded, and filled with wonder. Conjurors and tricksters can certainly cause such a response. But so can real life situations. Gazing through a hospital nursery window at my newborn son did it for me. It was an intense emotional experience.

In Bible times, the words and works of Christ, the Son of God, amazed the multitudes. They were astonished [amazed] at His teaching (Matt. 22:31-33). And there was a similar reaction when He stilled the stormy Sea of Galilee (Mk. 6:51), when He healed the sick (Lk. 5:24-26), when He cast out demons from oppressed individuals (Matt. 12:22-23), and when He raised the dead (Mk. 5:35, 41-42).

For us, today, the most amazing wonder of all is surely that God could love us so much, guilty sinners as we all are (Rom. 3:23), and send His Son to die on a cross, thereby paying the penalty for our sins. By His death and resurrection, Christ made available the forgiveness of sin and eternal life, for all who would trust in Him. The Scriptures are clear about it. “Christ died for our sins” (I Cor. 15:3).

“For 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).

“In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7).

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Eph. 2:8-9).

“Thanks be to God for His indescribable gift!” (II Cor. 9:15).

In 1932 gospel song writer Alfred Henry Ackley produced the text of a song he called, simply, Amazed. His brother, Bentley DeForest Ackley provided the tune. The song celebrates the wonderful love and amazing grace of God, His great salvation, and His eternal blessings. One time when this hymn was sung relates to my own family.

Back in the 1930’s and early 40’s, the International Harvester plant, in Hamilton, Ontario, was turning out farm equipment. But as war loomed, they dialed back the farm business and turned out components for weapons of war. During that time, my cousin Jack was hired to work there. It was his first job, and he was filled with anxiety as he reported for duty.

The reason was young Jack was a sincere Christian, and he wondered how the tough and often profane labourers would react to that. But, as he entered the plant that day, from far above him, he heard the powerful tenor voice of a family friend, Ralph Hunter, singing. And what he sang was the Ackley’s song. Jack says, when he heard it, it was as though the Lord said to him, “Everything will be all right; I’m right here with you.”

1) I am amazed that God could ever love me,
So full of sin, so covered o’er with shame;
Make me to walk with Him who is above me,
Cleansed by the pow’r of His redeeming name.

I am amazed that God would ever save me,
Naught but the cross could take away my sin;
Through faith in Christ, eternal life He gave me,
Now He abides forevermore within.

3) I am amazed that God should grant salvation,
To such as I and all who heed His word;
Eternal life to ev’ry land and nation,
This is the wondrous message we have heard.

Questions:
1) In your view, what is the most “amazing” thing about God’s salvation?

2) When was the last time you talked with a stranger about the Lord, or your Christian faith?

Links:
Wordwise Hymns (Alfred Ackley)
The Cyber Hymnal (Alfred Ackley)
Hymnary.org