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“Barroom Tunes”…Again!

It’s a question I get a lot, so an article was needed on the subject. Were the tunes of our hymns originally used with barroom songs? A report in the November 30, 1993 edition of Christian Week celebrated the (then) thirty-year career of Larry Norman in contemporary Christian music. In the article, the writer, Ron Wall, made this statement:

Like the hymn writers of old, Norman has used the music of bars and taverns to present the gospel.

Ron Wall

This is an oft-repeated claim. It implies that it was the general practice of earlier hymn writers to wed sacred words to secular tunes–and not just any secular tunes. The contention is that they purposely used the music of the beer hall crowd, so these people would be attracted to the gospel.

But is this historically accurate? It may be for some a comforting and convenient notion, but is it true? If not, repeating it over and over will not make it true! (And it is not.) If you study the history of the hundreds of tunes currently found in our hymn books (as I have done), here’s what you’ll discover.

An overwhelming majority of the tunes for the hymns were written especially for their texts, or were borrowed from earlier hymns. Those that were not come to us from a variety of sources. A few are of unknown or uncertain origin. A very few were adapted from oratorio or operatic melodies. And an even smaller number are recognized as adaptations of traditional ballads or folk melodies.

Martin Luther is one on whom this argument is based. Those wanting to bring the excesses of worldly music into the church do so on the basis of something they heard or read about him–that he commonly used the music of the drinking songs of his day, and put Christian words to them. We hear about Luther’s use of “barroom tunes.” But careful research has shown this is a total myth. Of the 37 chorales (hymns) written by Martin Luther, here is the source of his music:

  • 15 original tunes composed by Luther himself
  • 13 tunes from Latin hymns
  • 4 tunes adapted from German religious folk songs
  • 2 tunes that were from religious pilgrim songs
  • 2 tunes for which the source is unknown
  • and one tune taken from a secular folk song

Even if the story ended there, it shows that Martin Luther was not in the habit of taking drinking songs and making hymns of them. But what of that one exception? The original words were “I Arrived from an Alien Country.” Luther wrote words for a Christmas hymn and used the tune. But within the next four years he replaced it with one of his own. More than one scholar suggests that he became concerned that the secular associations of the earlier tune diverted people’s attention from the worship of God.

Actually, the word “bar” was associated with Luther’s music, but in quite a different way. (Is this the source of the myth?) In medieval times, the word was used not to refer to bars where people drink, but to barred music. When part of a song was to be repeated, a special sign known as a “bar” was used to indicate this. (It saved ink and paper–precious in those days–not to repeat lines already given.) Many of our hymns and gospel songs today do the same thing, to save space in the hymn book. Thus the “bar” in connection with Luther’s music had nothing to do with taverns. It just signified a repeat!

In complete contrast to the barroom myth, Luther stated that he provided his own tunes for his hymns:

“To wean [people] from the love ballads and carnal songs, and teach them something of value in their place.” And he warned, “Take special care to shun perverted minds who prostitute this lovely gift of nature and of art [meaning music] with their erotic rantings; and be quite assured that none but the devil goads them on.”

Martin Luther

But, let’s look more closely at a rare exception, a possible example of a “barroom tune”–or at least one that was formerly used with secular words. It is the melody used for Paul Gerhardt’s reverent text,

O sacred Head now wounded,
With grief and shame weighed down,
Now scornfully surrounded
With thorns Thine only crown.

The tune we commonly use for this hymn appeared as a secular love song in 1601. The song was called “My Heart Is Distracted by a Gentle Maid,” and it was published in a collection of music by Hans Leo Hassler, one of the best German composers of the later Renaissance.

Significantly, the melody was not wedded to Gerhardt’s lyric until 1644, more than forty years later. Before that it had already been associated with another German hymn for thirty years. Still later, the hymn was harmonized by Johann Sebastian Bach in 1729, and included in his oratorio, the St. Matthew Passion. (This gave the tune its present name, Passion Chorale.)

Consider the historical separation here. It took forty years before the words of O Sacred Head were put with this tune–not to mention that Bach’s use of it came over a century later still. We’re now more than four hundred years from the secular use of the tune. The fact that the tune Passion Chorale is not now being used in bars and taverns (as far as I know) means that it does not have that current association in people’s minds. How many Christians, singing this hymn on a Sunday morning, would find their minds drifting back to some scene in the local bar? I’d venture to say none!

Luther, Wesley and others were greatly concerned that Christians should not be singing the songs of the world. They certainly would not condone using something that would remind people explicitly of immoral conduct or a sinful lifestyle. Down through the centuries, many Christian hymn writers have laboured to keep the church’s music distinct and separate, recognizably different from the secular music of the day.

In the final analysis, we mustn’t use the practice of others as our standard. We cannot say, “Because some hymn writer did this, it is permissible for me to do the same.” The bottom line is that our ultimate standard is Christ (Eph. 4:13), and the principles of God’s Word (cf. Lk. 16:15). When Jesus met with His disciples after His resurrection, Peter, curious about what the future held for John, asked, “Lord, what about this man?” The Lord’s answer affirms a basic principle of personal responsibility: “What is that to you? You follow Me” (Jn. 21:21-22).

Heaven Came Down

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

Note: The Wordwise link below will give you the story of how the song came to be written. A word of testimony by an elderly man has been turned into a song that’s brought blessing to countless thousands. The Cyber Hymnal doesn’t have a note on this specific hymn from 1961, but there is a link to a brief biography of Mr. Peterson.

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

We normally think of our hymns (narrowly defined) as being more doctrinally rich. Gospel songs–or, as they were called in the nineteenth century, “Sunday School songs”–are usually viewed as lighter fare, with much repetition of simple truths. However, this song by John Peterson is an exception, a gospel song that covers a great deal of important Bible truth. And, other than the refrain, there are no repeated phrases. It deals particularly with the work of salvation, and the blessings received by it. In that, the writer (and we, as singers) rejoice!

I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness.

Isa. 61:10

In the first stanza, the author describes how he used to be, a sinner, a needy soul, wandering in darkness. But all of that changed when he met the Saviour, a tender and compassionate Friend. Many times, the Bible describes the sinner as being in darkness (Jn. 3:19; Rom. 13:12). The Lord Jesus described Himself as the Light of the world (Jn. 8:12), and when we put our faith in Him, we are spiritually brought into the light (Acts 26:17-18; Eph. 5:8; I Thess. 5:5). The refrain says,

Heaven came down and glory filled my soul,
When at the cross the Saviour made me whole;
My sins were washed away
And my night was turned to day–
Heaven came down and glory filled my soul.

Peterson’s second stanza goes on to describe the new birth, with clarity: “Born of the Spirit, with life from above, into God’s family divine” (cf. Jn. 1:12-13; 3:3). He also notes that it’s justification that gives us our righteous standing before God (cf. Rom. 3:21-24; Tit. 3:5-7). To “justify,” as the Apostle Paul uses the word, means to pronounce righteous. God credits the righteousness of Christ to our account, and declares us to be so (II Cor. 5:21). And “the transaction so quickly was made.” Justification isn’t a process, but the saving act of a gracious God, received in an instant, through faith in Christ.

The final stanza speaks of our enduring hope, in Christ, and the eternal future He is preparing for us, when we dwell in heavenly “mansions,” in His presence (cf. Jn. 14:1-3). And it’s all traced back to “that wonderful day, when at the cross I believed.” The word “supernal” may look a bit like it’s a short form for “supernatural,” but it’s not. It means heavenly, or celestial; that which has its origin in the God of heaven. The “riches of His grace” (Eph. 1:7; 2:7) are “riches eternal and blessings supernal.”

Questions:

  1. In what ways is the new birth similar to our natural (or physical) birth? In what ways is it different?
  2. From John Peterson’s song, see how many of the blessings of salvation you can list.

Links:

Make Me a Blessing

Words: Ira Bishop Wilson (b. Sept. 6, 1880; d. Apr. 3:1950)
Music: George Stark Schuler (b. Apr. 18, 1882; d. Oct. 30, 1973)

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

The Lord’s promise to Abraham was, “I will bless you…and you shall be a blessing” (Gen. 12:2). That’s a basic principle. We are called, as believers, to be a blessing to others. But we can only give to them out of the resources the Lord has provided us with. He blesses us, and by that means we are equipped to be a blessing to others.

That even applies to the trials we go through. Not that we’re to pass on our suffering to others! But the things we learn in testing times give us a unique ability to minister to others going through similar difficulties. We see that in Second Corinthians:

[The Lord] comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.

II Cor. 1:4-5

As someone has put it: God does not comfort us to make us comfortable, but to make us comforters. In the words of Ira Wilson, “Give as ‘twas given to you in your need, / Love as the Master loved you” (stanza 3). “Freely you have received, freely give” (Matt. 10:8).

1) Out in the highways and byways of life,
Many are weary and sad;
Carry the sunshine where darkness is rife,
Making the sorrowing glad.

Make me a blessing, make me a blessing,
Out of my life may Jesus shine;
Make me a blessing, O Saviour, I pray,
Make me a blessing to someone today.

That applies to our ministry of loving deeds, in general, and it applies to sharing the gospel. We are called upon to invest our lives in service for the Lord and be witnesses for Him. Long ago, the prophet Isaiah heard the call: “I heard the voice of the Lord, saying: ‘Whom shall I send, and who will go for Us?’ Then I said, ‘Here am I! Send me’” (Isa. 6:8).

Likewise, of Christ’s disciples: “He said to them, ‘Follow Me, and I will make you fishers of men’” (Matt. 4:19; cf. Jn. 15:16; 21:15-17). And the Apostle Paul: “None of these things [chains and tribulations, vs. 23] move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God” (Acts 20:24).

In its operation, this important principle can multiply itself. What God gives to us, we are able to give to others, and they, in turn, can pass on the blessing to still others. As Paul instructed young Timothy, “The things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (II Tim. 2:2).

Questions:

  1. Who is there that will likely cross your path, in the next day or two, to whom you can be a special blessing? (How?)
  2. In a sense, “Make me a blessing” can be a dangerous prayer. Why?

Links:

Whosover Will

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

Whosoever is an older form of the word whoever. It refers to any person, whatever person, no matter who. All are included. The word is found in the King James Version’s rendering of John 3:16–“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

During the winter of 1869-1870, British evangelist Henry Moorehouse preached a series of seven sermons on that text, night after night. By the very act of returning to the text, time after time, he suggested the profound depths of its subject. Dwight L. Moody, and other Christian workers were deeply impressed with the theme–the love of God that moved Him to send His Son to die for our sins.

One of those in the audience, returning again and again to hear Moorehouse, was hymn writer Philip Bliss. And the word in the text that particularly struck him was that “whosoever.” He realized it included everyone, and excluded no one. The concept that Christ died for all is reflected in other texts too.

“All we like sheep have gone astray; We have turned, every one, to his own way; And the Lord has laid on Him the iniquity of us all” (Isa. 53:6). “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all” (II Tim. 2:5-6). “We see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (Heb. 2:9. “He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (I Jn. 2:2).

Of course there is a qualification of that whosoever–again taught in many passages. It is “whoever believes on Him [Christ]” (Jn. 3:16; cf. vs. 36). The gospel invitation is appropriated by whoever will receive Him, trusting in Him as Saviour (Jn. 1:12-13). Jesus said…“I am the way, the truth, and the life. No one comes to the Father except through Me” (Jn. 14:6). “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

After hearing Henry Moorehouse’s messages, Philip Bliss was inspired to write the gospel song Whosoever Will. It encourages us to spread the good news of salvation in Christ, and declares that “whosover will may come,” to Christ, “the only living way.” Whenever Bliss sang the song as a solo, in time to come, he put a great emphasis on that word “whosover”!

“Whosoever heareth,” shout, shout the sound!
Spread the blessèd tidings all the world around;
Spread the joyful news wherever man is found;
“Whosoever will may come.”

“Whosoever will, whosoever will,”
Send the proclamation over vale and hill;
’Tis a loving Father, calls the wanderer home:
“Whosoever will, may come.”

Whosoever cometh need not delay,
Now the door is open, enter while you may;
Jesus is the true, the only living Way;
“Whosoever will may come.”

As it is sometimes put, Christ’s death is sufficient payment for all the sins of the human race, for all time. But it only becomes personally efficient and effective, when the payment is claimed, by faith. It is similar to what happens when someone gives us a cheque. We have the piece of paper proclaiming that $100 has been given to us. But, as yet, we’re none the richer. It is only when faith cashes the cheque that the gift becomes ours in a practical way.

Questions:

  1. Since the gospel is for “whosoever,” what wonderful privilege does that give to each sinner?
  2. Since the gospel is for “whosoever,” what responsibility does that place on each Christian?

Links:

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?

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‘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.)

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