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Jesus Loves Me

Words: Anna Bartlett Warner (b. Aug. 31, 1827; d. Jan. 22, 1915)
Music: China, by William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: Anna Warner wrote the four stanzas I’ve given. The last two lines of the fourth stanza were originally: “Then His little child will take / Up to heav’n for His dear sake.” In most hymn books, this awkward phrasing was later amended to what you see below. William Bradbury added the refrain when he wrote the tune. The story behind this hymn is recounted in the Wordwise Hymns link. It bears the distinction of being first sung by a man who never existed!

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

(1) Jesus loves me! This I know,
For the Bible tells me so;
Little ones to Him belong;
They are weak, but He is strong.

Yes, Jesus loves me,
Yes, Jesus loves me,
Yes, Jesus loves me–
The Bible tells me so.

The wonderful love of the Lord Jesus for us is firmly established in the Word of God. In Anna Warner’s words, “The Bible tells [us] so.”

We discover there “the love of Christ which passes [surpasses] knowledge” (Eph. 3:19). We learn that, “the Son of God…loved me and gave Himself for me” (Gal. 2:20). And “Christ loved the church and gave Himself for her” (Eph. 5:25). God’s Word reassures us, asking, “Who shall separate us from the love of Christ” (Rom. 8:35)–and the passage goes on to declare that nothing can, or will, break that tie (vs. 35-39). In our service for the Lord, we find “the love of Christ compels us [urges us on]” (II Cor. 5:14).

In the last hours before He was crucified, we read of the Saviour, “Having loved His own who were in the world, He loved them to the end [completely, to the uttermost extent]” (Jn. 13:1). Of course, when God says it, that settles it! But we have even more evidence of Christ’s love for us beyond direct statements about it.

Creation is another. The Son of God was an active agent in the creation of all things, including man (Jn. 1:3; Col. 1:16-17; Heb. 1:2). And in His omniscient deity He knew about human weakness, and knew the fall was coming, with all its devastating consequence. That means He knew, from the beginning, that if these frail creatures of dust were to be rescued from eternal ruin, He would have to die for them. He is “the Lamb slain from the foundation of the world” (Rev. 13:8; cf. I Pet. 1:18-20). That He would commit Himself, even then, to take sin’s punishment in our place is an evidence of His love for us.

Then, there is Christ’s earthly ministry to consider. Time and again He reached out to the sick and sinful, and to those disenfranchised by the self-righteous Jewish leadership of His day. When they called Him “a friend of tax collectors and sinners” (Lk. 7:34), it was not meant as a compliment–but it was true! Ten times, the writers of the four Gospels speak of the “compassion” of the Lord Jesus, His merciful love for those in need.

“When He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matt. 9:36; cf. 14:14; 15:32; 20:34).

(2) Jesus loves me, loves me still,
Though I’m very weak and ill;
From His shining throne on high,
Comes to watch me where I lie.

The supreme demonstration of the love of Christ came at Calvary (Gal. 2:20). In addition, and infinitely beyond, the physical suffering He endured, was the charge against Him of all the world’s sin, from the beginning of time to the end. Heaped upon the sinless Son of God were all the sins of all humanity, for all time. And in His darkest hour, God the Father averted His gaze from His dear Son, and He hung forsaken upon a rugged cross (Mk. 15:33-34).

(3) Jesus loves me–He who died,
Heaven’s gate to open wide;
He will wash away my sin,
Let His little child come in.

And we see Christ’s love for us reflected in His future plans for the family of God. He longs for our companionship and fellowship, and is looking forward to us joining Him in the heavenly kingdom. Jesus says, “I will come again and receive you to Myself; that where I am, there you may be also” (Jn. 14:3). He even prayed to His heavenly Father that this might be so: “Father, I desire that they also whom You gave Me may be with Me where I am” (Jn. 17:24). There, throughout an endless eternity, we’ll continue to worship Him (Rev. 5:11-13), and serve Him (Rev. 22:3).

(4) Jesus loves me! He will stay
Close beside me all the way;
If I love Him, when I die
He will take me home on high.

Finally, we need to keep in mind that a good children’s hymn can also be a blessing to adults. One time when I was leading a Bible study centred around the truths expressed in Anna Warner’s lovely song, one of the participants told us a moving story.

Some years ago, she had a stroke, which severely damaged her ability to speak. A speech therapist told her to try singing songs she knew, to practice forming words. Being a devoted Christian, she’d known many hymns and gospel choruses–but now, they were all obliterated from her memory. She could recall none of them. So she painstakingly began to relearn Jesus Loves Me, line by line. It was that hymn the Lord used to restore her speech.

Questions:

  1. Given the Bible verses used above (and perhaps others you know of) what are some characteristics of the love of Christ?
  2. How does Christ’s love differ from the usual human expression of what is often called “love”?

Links:

A Mother’s Prayers

The following remarkable story is true. A longer version was written up in Song Stories of the Sawdust Trail, by gospel musician Homer Rodeheaver. It should provide encouragement to every mother and grandmother, praying for a wayward son.

Jack Norton had been raised in a loving home. When he graduated from high school, his parents provided for him to attend a large college in the eastern United States. There, he became friends with a young man from a very wealthy family, someone who was not a good influence. Dick Randolph got Jack interested in living it up. Pretty soon, he was more familiar with poker chips and cocktails than he was with his school subjects.

After graduation, his father had hoped he’d become a partner in the paint factory he had started forty years before, but the young man would have none of it. “This is no place for me,” he said, a cigarette dangling from his mouth. “I’m going to New York, where a man of my talents has a proper chance. So, let me have what’s coming to me.”

Sadly, his father made out a large cheque, telling him that was all the money he’d ever receive from them. Jack’s mother gave him a Bible that had been hers since she was a girl, promising that she would pray for him every day. Her son smirked, in a superior way, stuffing the Bible in the bottom of his trunk, just to humour her.

His college friend, Dick, got him a post at an architect’s office in New York, but Jack was more interested in late-night partying than in work. He met an actress named Flossie Brandon, and began to keep company with her. As long as his money held out, he was popular with the night club crowd. Letters came regularly from home, though he seldom answered them. When his mother wrote, she always ended her letter with these words: “You will know that I am praying for you, every night at eight o’clock.”

One evening, Jack entertained his friends at his apartment. It was Flossie who came across that old Bible, and held it up for the others to see. Embarrassed, Jack tried to shrug it off. “Oh, that’s a relic! Quite a curiosity, isn’t it?” he said. Just at that moment, the door of the little cuckoo clock in the corner opened, and chimed: one, two, three, four, five, six, seven, eight o’clock, and he remembered his mother’s words. Surely it was a coincidence! Or, maybe not.

It wasn’t long before Jack’s money was gone, and his debts began to snowball. Then, one day, at the office, he saw the cashier open the safe, and accidentally drop a slip of paper on which he’d written the combination. Jack picked it up and put it in his pocket. Later that evening, he returned, determined to steal from the company.

As he turned the last number of the combination, the office clock tolled the hour. Eight o’clock. The words burned into his mind: “You will know that I am praying for you, every night at eight o’clock.” Bathed in perspiration, he removed two thousand dollars from the safe, and left. And though the identity of the thief remained a mystery, he was fired shortly after for his poor work and careless attitude.

The stolen money melted away, and the young prodigal was unable to find another job. His friends soon deserted him. For several weeks, he tried to drown his troubles in alcohol. One evening, he slouched drunkenly in a doorway, and watched a group of well-dressed men and women emerge from taxis, ready for a night on the town.

Approaching them, he pleaded, “Please, can you give me the price of a cup of coffee and a bed?” One man turned to him impatiently, intending to refuse. It was Dick Randolph. Scornfully, he tossed the derelict a few dollars, and told him to “Beat it!”

That was the end of hope. Devastated, Jack entered a pawn shop. With the money, he bought a revolver and some cartridges. Making his way to a park bench, he loaded the revolver, and put it to his head. But just at that moment a Christian group holding a street meeting nearby started playing music, and the clear, high voice of a girl began a song he’d never heard before.

I grieved my Lord from day to day,
I scorned His love so full and free,
And though I wandered far away,
My mother’s prayers have followed me.

I’m coming home, I’m coming home,
To live my wasted life anew,
For mother’s prayers have followed me,
Have followed me the whole world through.

Jack dropped the revolver in his pocket, and headed in the direction of the music. He followed the group into a little mission hall, with the words of the song dancing in his head. Slouching onto a bench, he tried to listen. Then, he saw it. Above the speaker’s head was a clock. As the meeting began, the hands pointed exactly to the hour of eight. Again, his mother’s words struck him: “I am praying for you every night at eight o’clock.”

 The shipwrecked man responded to the gospel invitation, and got right with God that night, confessing his sins. But the superintendent who counselled him insisted that he also had to deal with the matter of the stolen money, even if it meant going to prison.

 While Jack was taken to a bed in the mission for the night, the superintendent sent off a long telegram. In the morning, the two of them made their way to the architect’s office and Jack admitted what he’d done. “I’ve got to do my duty,” said his former employer, pushing a button on his desk.

 Behind Jack, a door opened. But it wasn’t the police who entered. It was his parents. “We’ve come to take you home,” his father said. “I’ll pay the money back, son, and give you a chance to work it off at the factory.” By the grace of God, Jack Norton did get his life turned around. And his favourite gospel song became Lizzie DeArmond’s 1912 composition, Mother’s Prayers Have Followed Me.

Leaning on the Everlasting Arms

Words: Anthony Johnson Showalter (b. May 1, 1858; d. Nov. 16, 1924)
             Elisha Albright Hoffman (b. May 7, 1839; d. Nov. 25, 1929)
Music: Anthony Johnson Showalter

Note: Mr. Showalter wrote the tune and the refrain. Elisha Hoffman added the stanzas.

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

Sometimes, during a football game, a player will sustain an injury to an ankle or knee, and he will be helped off the field by the training staff, leaning his weight on their shoulders. Or, think of an elderly woman, weakened by illness, and unsteady on her feet, who moves about with the aid of a walker. There are many personal means of support like that. Crutches, a cane, a staff, a walker, and even the supporting arms of others. In times of weakness, when there is a danger of falling, these are welcome indeed. And they have their parallel in the spiritual realm.

Anthony Showalter studied music in England, France and Germany. He taught music, and published over 130 music books. On one particular day the morning post brought the musician correspondence from two recent pupils of his. By coincidence, both letters bore the sad news that the man’s wife had died. Their former instructor wrote a personal response to each man, giving encouragement and comfort. He included Deuteronomy 33:27 in his comments: “The eternal God is your refuge, and underneath are the everlasting arms.”

Mr. Showalter says, “Before completing the writing of the sentence, the thought came to me that the fact that we may lean on those everlasting arms and find comfort and strength ought to be put into a song. And before finishing the letter, the words and music of the refrain were written.” The initial work on the song was later sent to hymn writer, Elisha Hoffman who added its three stanzas. Out of the kindly comfort sent to two widowed men the hymn, Leaning on the Everlasting Arms was born.

Think about that verse in Deuteronomy for a moment: “The eternal God is your refuge, and underneath are the everlasting arms.” The Lord promised the nation of Israel a refuge (security), and the undergirding of His omnipotent arms (support). These blessings, in turn, suggest two kinds of need: that they would face dangerous enemies, and that they were, in themselves, too weak to triumph and prosper.

I believe that is the sense in which we are to understand the Lord addressing Israel (“Jacob”) as a “worm” (Isa. 41:14). It suggests that which is often looked down upon as being impotent, and of no account. It’s not difficult to apply all of this to the individual believer, as David does (Ps. 40:17; 70:5). We too are threatened by those who oppose the people of God–whether demons or men. Our strength is inadequate to enable us to defend ourselves and live in victory. We need the support and security that only God can provide. So, does Almighty God who created all things have power enough to help us? Of course (Ps. 121:2; 124:8).

What we lean upon is the key to our support and security. A weak cane or crutch will let us down. And in spiritual things, one of our biggest problems is our tendency to sinful independence–to count on ourselves for help, instead of the Lord. That’s why Proverbs exhorts us: “Trust in the Lord with all your heart, and lean not on your own understanding” (Prov. 3:5). When we trust in Him and His abundant sufficiency, there is a sense of peace and spiritual joy that fills our hearts.

What a fellowship, what a joy divine,
Leaning on the everlasting arms;
What a blessedness, what a peace is mine,
Leaning on the everlasting arms.

Questions:

  1. Why are we, as Christians, so prone to think of praying last of all, instead of first of all?
  2. When we lean on the Lord, does that mean the end of personal responsibility for us? In other words, how do faith and action work together?

Links:

Jesus Loves Even Me

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

Note: Philip Bliss’s original song had six stanzas. (You can see all of them on the Cyber Hymnal.) The last three of the six (as ordered in the CH) are fine too, but since (3) takes us to “eternity,” it makes a fitting place to conclude this beautiful hymn. As to the tune, if you use the one Bliss wrote, be careful not to sing it too fast. The old Irish tune Slane (used with the hymn Be Thou My Vision) works wonderfully as well, and it seems to encourage a slower and more reflective pace.

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

This is one of my favourite gospel songs. I admire it for its simplicity, its doctrinal clarity, and its devotional ardour. Hymn books often seem to relegate it to the “Children’s Hymns” section. But that limits its usefulness far too much. The wording is simple enough for a child to understand, yes. But this is a song for everyone. Please sing it often.

Sometimes, in a classroom or a seminar, I have called attention to the words of contemporary “Christian” songs with messages that are vague, or riddled with New Age teaching–songs which sometimes do not even mention the Lord Jesus Christ by name! Then, I have recited the words of Philip Bliss’s song, to show the difference. (And there can be no complaint about old-fashioned lyrics that a modern congregation can’t understand!)

(1) starts where we need to start, with our faith fully grounded on the Word of God. “The world through [human] wisdom did not know God” (I Cor. 1:21). We only know about the love of God, and the meaning of Calvary because God has revealed them “in the Book He has given.” There are many wonderful things in the Scriptures. But the most profoundly amazing, and life-transforming is the love of Christ for us, and what happened because of it.

“The Son of God…loved me and gave Himself for me” (Gal. 2:20). “Christ also has loved us and given Himself for us” (Eph. 5:2).

As noted in the Wordwise Hymns link below, this song was inspired by what Bliss saw as an over-emphasis on our love for the Lord, in a meeting he attended. He felt it was more important to focus on His love for us. This seems to be borne out in the writings of John. “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation [the full satisfaction of God’s justice] for our sins….We love Him because He first loved us” (I Jn. 4:10, 19).

(2) begins by reminding us of our own weakness. There is always the danger that we will forget Him, neglect His Word, and tend to rely on our own strength and ingenuity. All believers have the potential to backslide, and “wander away.”

A “backslider” is not an unsaved person. The unconverted have never been in a spiritual condition to slide back from. A backslider is a child of God who is out of fellowship with God, because of unconfessed sin, or because he has adopted carnal, worldly ways and values. It is not God who has moved, it is the backslider. He has acted contrary to his commitment, and forgotten God. “The backslider in heart will be filled with his own ways” (Prov. 14:14).

The Lord lovingly calls for the backslider to return (cf. Jer. 3:12-13, 22). And the remembrance of His love plays an important part in drawing the backslider back to Him. In a spiritual sense, like Naomi in Moab, he or she hears “that the Lord has visited His people by giving them bread” (Ruth 1:6), and longs for the soul nourishment that only the Lord can give. “Back to His dear loving arms would I flee, / When I remember that Jesus loves me.”

Finally, in (3), Philip Bliss notes that our worship of the Lamb of God will continue on through all eternity. In John’s vision, the saints “sang a new song, saying…You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation” (Rev. 5:9). No wonder we will “sing…the song of the Lamb”! (Rev. 15:3). And “This shall my song in eternity be, / ‘Oh, what a wonder that Jesus loves me!’”

Questions:

  1. It is possible to see a failure to appreciate the love of God as the first step in backsliding. (Explain.)
  2. What attitude toward himself is reflected in Bliss’s phrase in the refrain, “Jesus loves even me.” What problem does the absence of such an attitude indicate?

Links:

Praise God, from Whom All Blessings Flow

Words: Thomas Ken (b. July ___, 1637; d. March 19, 1711)
Music: Old Hundredth, by Loys (Louis) Bourgeois (b. _____, 1510; d. Aug. 25, 1572)

Note: Musician Louis Bourgeois was born in Paris, but, being a follower of John Calvin, he moved to Geneva in 1541–and actually lived with Calvin. The latter appointed him editor of the Geneva Psalter, for which he either composed or arranged tunes to fit the Psalms. He returned to Paris in 1557, after a disagreement with Calvin. (The latter refused to allow parts singing–singing in harmony–in the church.) It is possible that Louis Bourgeois was one of many thousands of French Protestants killed during the St. Bartholomew’s Day Massacre, in 1572.

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

In 1673 or a bit earlier, Bishop Ken (bishop of Bath and Wells) wrote a trio of hymns for Morning, Evening, and Midnight. What we now know as the Doxology (from the Greek word doxa, often translated glory in, or praise) was the closing stanza of each:

Praise God, from whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost.

Many stories are associated with the singing of these four lines. The Cyber Hymnal cites a touching example concerning Union prisoners during the American Civil War. Another rather unusual incident relates to the opening of the Bridgehouse Wesleyan Chapel, in Sheffield, England, in 1835. Services continued all day and late into the night, and the Doxology was sung no less than thirty-five times, giving thanks to God for His blessings!

The binding on Thomas Ken’s Greek New Testament was so worn that it opened of its own accord to a text clearly dear to him, “By the grace of God I am what I am” (I Cor. 15:10). For many years, it was his practice to write “All glory be to God” at the top of all his letters. These words are also said to be the last he uttered, with his dying breath. Because of his strong moral convictions, his life was not an easy one, but the Doxology seems a fitting legacy from this man. He purposefully lived his life and conducted his ministry to the praise of God.

The Bible speaks many times of praising God, from Genesis to Revelation. The first mention concerns Jacob’s wife Leah praising God for a son (Gen. 29:35). She named him “Judah,” from a Hebrew word meaning to praise or give thanks. The final reference to praise comes in John’s vision of the heavenly kingdom: “Then a voice came from the throne [of God], saying, ‘Praise our God all you His servants and those who fear Him, both small and great!’” (Rev. 19:5).

It is understandable that Psalms, the hymn book of Israel and the early church, should contain the most references to praising the Lord (over 200 of them). Several Hebrew words are used that show different aspects of the theme. Yadah (Ps. 33:2) includes the element of giving thanks; halal (Ps. 34:2; 69:30) means to boast about, or glory in; zamar means to sing praises (Ps. 68:4, 32); and a hillah (Ps. 22:3, 25) is a praise song or hymn.

The eternal and triune God, is infinitely “worthy to be praised” (Ps. 18:3). Any time and all the time, by both old and young. When the Jewish chief priests and scribes were indignant that children should be greeting the triumphal entry of Christ into Jerusalem with joyful celebration, the Lord said, “Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise?” (Matt. 21:15-16–the Lord was quoting Psalm 8:2, from the Greek version of the Old Testament called the Septuagint).

It is fitting, as noted above (in Rev. 19:5), that the ushering in of the eternal kingdom should be accompanied by a command to praise God. This will be the preeminent occupation of our lips and the central purpose of our lives forever. How appropriate, then, that we get in the habit now! “Let everything that has breath praise [halal, glory in] the Lord” (Ps. 150:8).

Questions:

  1. What are three things you praise the Lord for at this moment?
  2. What reasons can you think of that Christians do not praise God as much as they should?

Links:

Old-Time Power

Words: Daniel Paul Rader (b. Aug. 24. 1879; d. July 19, 1938)
Music: Daniel Paul Rader

Note: Paul Rader’s daughter claimed he was born in 1878, a year earlier than published reports state.

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

Paul Rader was a prominent pastor and evangelist, in the early part of the twentieth century. He also wrote a number of gospel songs. Only Believe is one of his, as is the present hymn, Old-Time Power, published in 1917.

With the coming of the industrial revolution, and the many inventions of the nineteenth century, new kinds of power were adopted, and old ones were less frequently used. Lamps and candles were replaced with electric lighting. The horse and buggy gave way to the automobile. And ships, no longer equipped with sails, were driven by powerful engines.

The avalanche of discoveries and inventions caused some to think that science and human ingenuity would one day bring paradise on earth. The launching of the great ocean liner Titanic in April of 1912 typified the optimism of the age. The ship was considered unsinkable, and there were only enough lifeboats to accommodate about one third of the passengers. But it sank on its maiden voyage, and now it lies, a rusting hulk, two and a half miles down in the cold Atlantic.

More than fifteen hundred people died that night, and a little of man’s confidence in his own technology dissolved as well. No human invention can make us absolutely safe and secure. More than that, no source of earthly power can save lost sinners or transform a life. The answer is the “old-time power,” spoken of in the Scriptures. Among other things, the dynamic power of God saves sinners through the preaching of the gospel (Rom. 1:16; I Cor. 1:18; I Thess. 1:5), and it energizes Christians for their life and service for Christ (Acts 1:8; II Cor. 3:5; 4:7; Eph. 3:6-7, 16-17, 20; Col. 1:10-11).

Pastor Rader’s hymn is a prayer for the Lord to empower His people. With that petition I have no disagreement (cf. Heb. 4:16). However, the song seems to represent a theological position called crisis sanctification that I do not believe is biblical. The idea is that there is a further work of the Holy Spirit which must be sought after salvation. Sometimes this is called the “second blessing,” and believers who have never had this alleged experience may be looked down upon by some as second-class Christians.

Space in this short blog does not allow me to explore the subject fully, but this theology is based on a misinterpretation and misapplication of the Word of God. It confuses the filling of the Holy Spirit (Eph. 5:18-19) with the Spirit’s baptizing work (I Cor. 12:12-13), and tries to make Pentecost (the historical and one-time event described in Acts chapter 2) the norm for everyone throughout the Church Age.

(3) suggests we “claim, by faith, the promise of the Holy Ghost and fire.” This refers to a prophecy of John the Baptist that “[Christ] will baptize you with the Holy Spirit and fire” (Matt. 3:11). The second blessing folks take this to refer to the crisis experience they seek. However, it is more likely John, similar to the Old Testament prophets, is combining events related to Christ’s first and second coming, passing over the interval between.

Christ, at His ascension, sent the Holy Spirit to begin a new work. The baptizing work of the Holy Spirit occurs at conversion, uniting the new believer to Christ and to His spiritual body, the church (I Cor. 12:12-13; Gal. 3:26-28). The baptism of fire most likely speaks of Christ’s coming in judgment at the end of the age (II Thess. 1:7-9). This is made clear in the context of Matthew 3:11 (see vs. 10 and 12). It is further indicated by the fact that when the Lord Jesus predicts the soon commencement of the Holy Spirit’s Church Age ministry, nothing is said of “fire” (Acts 1:5).

Are we able to obtain a “second blessing” of divine power? Certainly. And a third, and a fourth–as many and as often as needed (Matt. 7:11; Phil. 4:6; I Pet. 5:7). But that is not limited to a one-time crisis event. If the last lines of this hymn were changed to “Till we claim, by faith, the promise / Of the Holy Spirit’s power,” I suppose it would be suitable as a plea for supernatural enablement. I know some will disagree, but otherwise I cannot recommend this song.

Links:

I Love to Tell the Story

Words: Arabella Katherine (“Kate”) Hankey (b. Jan. 12, 1834; d. May 9, 1911)
Music: William Gustavus Fischer (b. Oct. 14, 1835; d. Aug. 13, 1912)

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

This is one of those beautifully simple gospel songs that conveys a great message. After writing Tell Me the Old, Old Story (for the connection between the two, see the Wordwise Hymns link below), Kate Hankey penned I Love to Tell the Story. It expresses her eagerness to share the gospel with others.

In the hymn, the author gives us what we might call pragmatic and personal reasons for our witness. But there is another, overriding them both. Most fundamentally, we ought to do our part to share the gospel because Christ has commanded us to. The commission is issued in various ways in the four Gospels and in Acts. “Go therefore and make disciples of all the nations” Jesus said (Matt. 28:19). “Go into all the world and preach the gospel” (Mk. 16:15). “You are witnesses of these things” (Lk. 24:46-48).” “As the Father has sent Me, I also send you” (Jn. 20:21). “And you shall be witnesses to Me” (Acts 1:8).

Added to these, Katherine Hankey gives the following reasons for sharing the good news. First, “it did so much for me” (2). She speaks from personal experience of the power of the gospel in her own life. Second, “some have never heard” (3). Even in countries with many Christian churches, countries flooded with Christian broadcasting, and Christian literature, there are many who still need to have the gospel explained to them. That should be a motive for our service for Christ.

The spirit of these two motives reminded me of Anna, who was privileged to see Jesus in the temple, shortly after He was born. The Bible says, “She gave thanks to the Lord, and spoke of Him to all those who looked for redemption in Jerusalem” (Lk. 2:38). Christ’s coming meant so much to her, she immediately wanted to tell others about it (cf. Jn. 1:40-42).

There is also an interesting contrast made in the hymn between the present and the future. Between what are now “unseen things above” (1), and the eternal future, “when, in scenes of glory, [we] sing the new, new song.”

Paul reminds us that “the things which are seen are temporary, but the things which are not seen are eternal,” and “we walk by faith, not by sight” (II Cor. 4:18; 5:7). Through all the difficult time of leading the children of Israel through the wilderness, that is how Moses remained steadfast. “By faith…he endured as seeing Him who is invisible” (Heb. 11:27). And Peter reminds us of this temporary state of things, in our relationship with Christ: “Whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory” (I Pet. 1:8).

All of that is anticipatory of the “scenes of glory” to come. The Apostle John describing the heavenly city says, “Having the glory of God, her light was like a most precious stone, like a jasper stone, clear as crystal….The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb [Christ] is its light” (Rev. 21:11, 23).

And surely this provides another motivation for bearing witness to the truth of the gospel. Not only for the blessings we enjoy now, because of what Christ has done for us, but because of the glorious and eternal future He has prepared for His own. Even in the heavenly kingdom we’ll continue to worship and praise the Lamb. As Miss Hankey’s refrain says, “‘Twill be my theme in glory” (cf. Rev. 5:9-10, 12-13).

I love to tell the story of unseen things above,
Of Jesus and His glory, of Jesus and His love.
I love to tell the story, because I know ’tis true;
It satisfies my longings as nothing else can do.

I love to tell the story,
’Twill be my theme in glory,
To tell the old, old story
Of Jesus and His love.

Questions:

  1. What reasons do we have to share our faith, and tell what the Lord has done for us?
  2. What hindrances do we face in sharing our faith? And how can these be overcome?

Links:

All Hail the Power of Jesus’ Name

Words: Edward Perronet (b. Aug. 2, 1721; d. Jan. 2, 1792)
Music: Shrubsole (or Miles’ Lane), by William Shrubsole (b. Jan ___ , 1760; d. Jan. 18, 1806)
            Coronation, by Oliver Holden (b. Sept. 18, 1765; d. Sept. 4, 1844)
            Diadem, by James Ellor (b. Nov. 26, 1819; d. Sept. 27, 1899)

Note: The exact date of Mr. Perronet’s birth is disputed. The date given here is from Samuel Duffield’s book English Hymns: Their Authors and History, published in 1866. The date of William Shrubsole’s birth is likewise uncertain, but he was baptized as an infant on January 13, 1760.

Three fine tunes are commonly used with this hymn. Miles’ Lane in Britain, (allegedly a contraction of St. Michael’s Lane, a street in London); and Coronation, a tune more commonly used in America. The third, and I think the best tune of all, is Diadem.

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

There are few who would argue the point that this is one of the greatest hymns of the Christian church. It has been called “the most inspiring and triumphant hymn in the English language.” And its high standing owes much to two factors: a radical revision of the original text, and several excellent tunes. (Many hymn books include at least two of these.)

The hymn was first published in 1780. Seven years later, Pastor John Rippon produced an amended version, to which today’s hymn owes a great deal. Of the original eight stanzas of the hymn, only four are commonly used today–and these have been somewhat altered. With some revision, many hymn books now include (1), (5), and (8). (A few use (7) too.)

Sometimes, later tinkering does not improve the original work of a hymn writer, but in this case it did. Some of Perronet’s biblical allusions are obscure, and his poetry stilted. For example, Perronet’s final stanza was:

Let every tribe and every tongue
That bound creation’s call,
Now shout in universal song
The crownèd Lord of all.

In the process of revision, John Rippon inserted a concluding stanza of his own that is much superior to Perronet’s:

O that with yonder sacred throng
We at His feet may fall,
We’ll join the everlasting song,
And crown Him Lord of all.

“Let angels prostrate fall” (1). From eternity past, since God created them, the angelic hosts have praised and worshiped God, and they will continue to do so on into the eternal future (Ps. 148:2; Heb. 1:6; Rev. 5:11-12). And when God called Abraham, and promised to make of Him a great nation, it was His purpose that “the chosen seed of Israel’s race” ((5); cf. Deut. 7:6; Isa. 41:8) should also be to the praise of His glory too (I Chron. 16:8-13; Ps. 22:23).

It is doubtful whether Edward Perronet recognized the important distinction between God’s earthly people Israel, and His heavenly people the church, but we shall do so here. The church is not Israel, and Israel is not the church. One is a nation descended from Abraham, the other is a spiritual body made up of all nations. And the Lord has a wonderful future for each. We do have a spiritual kinship with Abraham, as the father of the faithful, but that does not make us Jews. Nevertheless, it is true also of the body of Christ, as for Israel, that we are to be to His praise, and bring glory to Him (Eph. 1:3-6; 3:21).

Finally, in the Millennial Kingdom, and on into eternity, all nations shall praise and glorify God forever, together with the hosts of heaven (Ps. 22:27-28; 145:21; Hab. 2:14). Central to our worship will be the Lord Jesus Christ, the Lamb of God (Phil. 2:9-11; Rev. 5:13; 15:3-4). “All hail the power of Jesus’ name!”

Questions:

  1. In addition to praising God with words that glorify Him, what other forms of praise and worship are there?
  2. With this hymn, we exalt and extol the “power” in Jesus’ name.
    • What does it mean that there is power in His name?
    • Why is there such power in His name?
    • Power for what, or to do what?

Links:

Confessions of a Male Chauvinist (Or maybe not!)

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Some editors of our newer hymn books seem insistent on–perhaps I might even say obsessed with–pursuing gender equality in our sacred songs. Everything has to come out evenly, so none feel neglected, or slighted. But is this revisionism justified, or even helpful?

Why change the venerable line “Faith of our fathers” to “faith of the martyrs”? Or, as The Seasonal Missalette has done, add a stanza about mothers, to balance things out? (“Our mothers, too, oppressed and wronged, / Still lived their faith with dignity.”) The original hymn is not speaking of fathers or husbands. The reference is to our believing forefathers. And were there foremothers, too? I suppose. But the former is a widely accepted term for ancestors.

This editorial tinkering seems to be spreading, at least in some circles. “Sons of men and angels say,” the second line of Christ the Lord Is Risen Today, has become “Earth and heav’n in chorus say”. And instead of caroling “Good Christian men rejoice,” we’re now asked to sing “Good Christians all rejoice,” or, “Good Christian friends rejoice.” The classic “Jesu, joy of man’s desiring” has become “Jesu, joy of our desiring.” But are there reasons why this may not be the best idea? I believe so.

1) It is widely understood that masculine nouns and pronouns can be used generically.

Perhaps the human authors of the Scriptures were guided in this by the Lord, to avoid the clumsiness and complications that could ensue by repeatedly including “sons and daughters,” brothers and sisters. In other words, one reason the masculine form may be used there is for simplicity. Can you imagine how it would be, otherwise?

Whoever has this world’s goods, and sees his [or her] brother [or sister] in need, and shuts up his [or her] heart from [him or her], how does the love of God abide in him [or her]? (I Jn. 3:17).

Masculine terms are used of Christians in general, in the Word of God. The Bible exhorts all believers to exhibit “brotherly love” (Rom. 12:10; I Thess. 4:9; Heb. 13:1). And we are to “love the brotherhood,” everyone in the family of God (I Pet. 2:17). The Bible also refers to all Christians as “sons of God” (Rom. 8:14; Gal. 4:6-7). And if we believe in the verbal inspiration of the Scriptures, we need to think twice about assuming we know better what the words should be.

Join hands, then, brothers of the faith,
Whatever your race may be!
Who serves my Father as a son
Is surely kin to me.

It is condescending to think that women are unable to understand this. Are we to assume that they have so little perception that they aren’t aware that such statements include them? That may not be the intent, but it is the implication. Thus, in attempting to give women an equal representation, we may actually be insulting their intelligence!

2) There is merit in preserving our traditions.

Though tradition can be misused, it’s not a bad thing, in itself. The word simply refers to something that is passed on, from one person to another, or from one generation to another. The Apostle Paul spoke of the teachings he received from God, and conveyed to the Thessalonian believers, as traditions (II Thess. 2:15; 3:6).

Using our traditional hymnody gives us a sense of continuity and connectedness with the past. Abandoning or altering the older sacred songs (e.g. removing every “thee” and “thou”) can rob us of that sense of connection. Of course, we are certainly justified in changing the wording (or omitting a stanza or even dropping a hymn) if the original teaches something contrary to the Word of God. But beyond that, alterations seem rarely necessary.

Such editorial doctoring can compound itself. One change often mandates another. In the hymn Jesus, Thou Joy of Loving Hearts, the second line, “Thou Fount of Life, Thou Light of men,” has become “The fount of life, the light of all”–which doesn’t rhyme with “We turn unfilled to Thee again.” So, the latter must be changed to, “We turn, unfilled, to hear your call.” Come again? We turn to hear Your call? What on earth does that mean?

3) The proposed changes further divide the generations.

Some congregations have abandoned the hymn book altogether, in favour of contemporary songs projected on the wall. Another alternative has been to have what is called a “blended” service–which commonly means using mostly contemporary songs, with a few stanzas of an old hymn thrown in. But the latter may be set to an unfamiliar tune. And if the words are changed as well, those who love the songs may hardly recognize them.

Some of us don’t see as well as we used to. But we’re able to sing many of the great old hymns from memory, as we share favourites that have blessed our lives for many years. But I know of churches where most of the hymn singing has been abandoned, or the songs have been so abbreviated, and altered, that some have trouble joining in singing what’s left! This tends to disenfranchise our seniors, a valuable part of any congregation.

4) There is a danger of emasculating our hymnody.

I think that those obsessed with removing masculine references from our hymnody may be subtly emasculating the Christian faith in the minds of many, leaving it, by default, the province of women and children. Since God has given headship in the home, and leadership in the church specifically to men, is it not reasonable to have some hymns that address them, in particular?

What if the male references in our hymnody are taken to heart, particularly by men? Is that so harmful? We need men! Men of strong Christian character, to guide our families, and provide leadership in the church. We need a muscular Christianity that connects with them. Don’t omit from our hymnals the call to Rise Up, O Men of God, or other songs of that kind, simply because they’re addressed to men.

5) It’s dangerous to tamper with hymns that quote the Scriptures.

In the soul-stirring gospel song, Stand Up, Stand Up for Jesus, the third stanza says:

Ye that are men now serve Him against unnumbered foes;
Let courage rise with danger, and strength to strength oppose.

It’s a fine challenge to the men of the congregation. But that is changed in some hymnals to “Ye that are brave now serve Him.” Not only does the original line have a historical connection to the writing of the hymn (see my post here). It is also virtually a quotation from the book of Exodus: “Go now ye that are men, and serve the Lord” (Exod. 10:11, KJV). Even though the application to Christian men is at odds with the context (where the words are spoken to the Israelites by a disdainful heathen ruler), it is still the Word of God.

Instead of “Dear Lord and Father of mankind,” we’re now to warble “Dear God, embracing humankind.” The reference to God the Father has been removed, as being too sexist–even though God is spoken of as our Father in every New Testament book but one (the tiny epistle of Third John). Furthermore, masculine pronouns are uniformly used for God in the Bible–and for angels, incidentally. From Genesis to Revelation, God is addressed as “He” (Gen. 1:5; 2:8; Rev. 11:15; 21:3). He is our heavenly Father (Matt. 6:9).

Unless we are willing to reject the doctrine of verbal inspiration (II Tim. 3:16; II Pet. 1:21), there is simply no room for debate here. Yet the political correcters cannot leave even this alone. Another proposes changing 50% of the references to God in our hymns from “he,” to “she.” I was actually in a service where this was done. Song sheets had the congregation alternating “He’s got the whole world in His hands” with “She’s got the whole world in her hands”! (My oh my!)

6) Some changes obscure or miss doctrinal truths.

In a stanza of the hymn In Christ There Is No East or West (quoted earlier), “brothers of the faith” has been changed to “members of the faith,” and “who serves my Father as a son” to “who serves my Father as His child.”

Consider the latter phrase for a moment. The Bible refers to Christians both as children of God, and sons of God. But those who want to do away with what they see as the “exclusiveness” of the latter, often change references to “sons” in our hymns to “children.” On the surface, it may seem an acceptable alternative. However, the two aren’t precisely the same thing.

Through faith in Christ, we are children of God, brought into His forever family, through the new birth (Jn. 1:12-13). But all born-again children of God (male and female) are also elevated to the position of sonship, at the moment of conversion. In ancient times, sonship entailed a recognition of certain adult rights and privileges in the family. In the spiritual realm, these privileges of sonship are ours immediately, by adoption (Gal. 4:6-7; Eph. 1:5). Two different ministries of the Holy Spirit are involved, accomplishing two different things. So, let us be both children and sons of God.

Bottom line: There is rarely a valid reason to alter our hymns in this way, and it may actually do more harm than good.

Tell Me the Old, Old Story

Words: Arabella Katherine (“Kate”) Hankey (b. Jan. 12, 1834; d. May 11, 1911)
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.)

This high-quality gospel song is a companion to I Love to Tell the Story. (For a further explanation of the connection between the two songs, see the Wordwise Hymns link below.) Katherine Hankey wrote Tell Me the Old, Old Story during a time of serious and prolonged illness. She said later that the phrase in (1), “I am weak and weary,” described her own condition.

There is also a logical connection between the two songs. When the sinner realizes his spiritual need, he seeks for someone to tell him how it can be met. Then, when he appropriates God’s great salvation, he’s excited about spreading the news to others. The account of the starving beggars in Elisha’s day illustrates this principle (II Kgs. 7:1-20).

Though the words of the hymn are simple, the construction is thoughtful. Each stanza tells us something about the Lord we need to know, and gives an added motivation to keep sharing the gospel. It may be an “old, old story,” but God’s power to save is undiminished.

Supposed answers to the world’s problems, and to those of individuals, seem as plentiful as snowflakes in a blizzard. What we need, we are told, is better political leadership, more education, better medical services, effective pollution control, or maybe this self-help book, or that one. Many of these things can have some effect in improving life at an external or superficial level. But the real underlying problem of humanity is sin. Unless we are prepared to deal with that in an effective way, all the rest fall short.

(1) declares the glory and love of the Lord, but reminds us that He is “unseen…above.” That is one reason why we need to share God’s revelation in His Word of these hidden things. And because many are “weak and weary,” as well as being “helpless and defiled,” we need to tell the story “simply.” Time enough to study deeper truths, and profound doctrines, but putting the gospel within reach, even of “a little child,” is likely going to be more helpful to start with.

(2) draws attention to the gospel story of God’s “wonderful redemption,” His “remedy for sin.” It’s a message that needs to be presented “slowly” and “often,” so it can be fully absorbed. Even those who have heard it before can “forget so soon.” If he can, the devil is going to distract the one who needs the gospel, and snatch away the seed of the Word (Matt. 13:4, 19).

(3) proclaims the wonderful truth that “Jesus came to save [sinners]” (cf. I Tim. 1:15; I Jn. 5:11). And when there’s a recognition that “I’m the sinner,” the individual is making a personal application of the truth, and we need to “softly” and “with earnest tones” develop the message of the gospel of grace, and tell it “always.”

(4) tells of the restorative power of the gospel. The words “Jesus Christ maketh thee whole” (Acts 9:34, KJV) refer to the physical healing of a man named Aeneas. But there are other kinds of “wholeness,” and Katherine Hankey makes a spiritual application. When there is a temptation to respond to the lure of “this world’s empty glory”–we need to hear again that fulfilment, true meaning, and spiritual wholeness are found in Christ alone. 

Notice how the glory of Christ, unseen above (CH-1) is contrasted with “this world’s empty [vain, worthless] glory” (4). One is eternal (I Pet. 5:10); the other will slip through our fingers like grains of sand.

Any time it’s needed, the truth of the gospel bears repeating.

Questions:

  1. What “new” stories have you heard that suggest a different supposed answer to man’s problems? Why are these inferior to “the old, old story”?
  2. What suggestions for effective evangelism come from Katherine Hankey’s hymn?

Links:

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