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Near to the Heart of God

Words: Cleland Boyd McAfee (b. Sept. 25, 1866; d. Feb. 4, 1944)
Music: McAfee, by Cleland Boyd McAfee

Note: I have seen another story behind this hymn in several books, one that differs in some details from what I have below. It has Cleland McAfee serving as a pastor in Chicago at the time of the tragedy, and writing the hymn so he could sing it as a solo at the funeral service. However, the following information comes largely from a book written by McAfee’s daughter Katharine (a book entitled Near to the Heart of God).

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

Mrs. Parker (McAfee’s married daughter) served on the Board of Foreign Missions of the Presbyterian Church (U.S.A.), and the National Council of Presbyterian Women. She authored a number of books. The one using the hymn’s title contains a sketch of Dr. McAfee’s active life, and other examples of his writing, as well as the background of the hymn. I have confidence that Katharine Parker would get the story right, especially given that many from her extended family were actively involved in events at the time, and would surely have shared their perspective with her.

Park College (now the esteemed Park University) was established in Parkville, Missouri, a city a few miles from Kansas City. It began as a Presbyterian school, but has since severed that connection. The founder and first President was John Armstrong McAfee. His five sons and his daughter were eventually all involved in the work of the college.

When the father died in 1890, his son Lowell became president, serving in that capacity until 1913. His brother Cleland was the college chaplain and music director during that period. The two roles of the latter man intersected in the church services of Park College, when Cleland McAfee commonly preached, and led the choir. It was his custom to write some music for the choir on each Communion Sunday, something that would also tie in with the theme of his sermon.

This was the state of things when the present hymn was written in 1901. But it was a double tragedy that provided its touching inspiration. The two daughters of Howard, another of the brothers, were critically ill with diphtheria. During the week before Communion Sunday, the two girls died within twenty-four hours of one another. Understandably, many on the campus and in the town were grief-stricken.

Cleland McAfee sat up long and late, pondering what he could preach on the following Sunday, and what kind of music he could compose to bring comfort to his family and the congregation. This lovely little hymn was the outcome of his meditation. The choir learned it at their regular Saturday evening practice. Then, they all went to the quarantined home of the Howard McAfee family, and sang the hymn beneath the darkened windows. It was shared with the congregation at the Communion Service, the next day.

In prophecy, the Lord is pictured as the Shepherd of His people who will “gather the lambs [the weak and vulnerable] with His arm, and carry them in His bosom,” near to His loving heart (Isa. 40:10-11). In the Gospels we read of the Lord Jesus’ tender affection for little children. “He took them up in His arms, laid His hands on them, and blessed them” (Mk. 10:15-16).

Though we do not currently have the physical presence of the Lord with us, such images may come to mind when we read the text of this hymn. Or perhaps we’ll think of John reclining to the right of Jesus in the Upper Room, leaning on His bosom (Jn. 13:23). That, in fact, may have been part of Dr. McAfee’s inspiration, since it was the time of the institution of the Lord’s Supper, and this fitted the service that coming Sunday in 1901.

All these passages remind us of the blessing of intimate fellowship with the Lord, where we, as believers, “will find rest for [our] souls” (Matt. 11:28-29). Close to the Lord, at times when our hearts are burdened, we find: “quiet rest,” and protection from sin’s allures (1); “comfort sweet,” and fellowship with the Saviour (2); “full release” (the freedom to share our burdens and our hurts, without fear of condemnation); as well as “joy and peace” (3).

(1) There is a place of quiet rest,
Near to the heart of God.
A place where sin cannot molest,
Near to the heart of God.

O Jesus, blest Redeemer,
Sent from the heart of God,
Hold us who wait before Thee
Near to the heart of God.

(3) There is a place of full release,
Near to the heart of God.
A place where all is joy and peace,
Near to the heart of God.

Questions:

  1. Can you think of a situation in which you found this kind of special blessing and encouragement in fellowship with the Lord?
  2. What lessons have you learned in these special moments that have guided you through difficult other times?

The singing of our traditional hymns and gospel songs has declined in some churches, but this treasure deserves to be preserved. If you’re looking for ways to promote hymn singing in your church and community, take a look at the article 77 Ideas for Promoting Hymn Singing.

Links:

Make Me a Captive, Lord

Words: George Matheson (b. March 27, 1842; d. Aug. 28, 1906)
Music: Diademata, by George Job Elvy (b. March 27, 1816; d. Dec. 9, 1893)

Note: The Cyber Hymnal gives the tune Diademata (used also with Crown Him with Many Crowns) as the primary one for this 1890 hymn, along with a couple of other good ones. Terra Beata (used with This Is My Father’s World) is also a possibility.

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

The old joke asks for the definition of the word paradox, and answers that it’s two doctors. But a paradox is, of course, something quite different. It is a statement that seems absurd or contradictory, but which may, in fact, be true.

George Matheson’s wonderful hymn states a profound paradox in the opening line, then proceeds to drive it home with one poetic image heaped upon another. (It would be worth taking a few moments to read all the stanzas from the Cyber Hymnal.) The Wordwise Hymns link explores the core truth of the song, but I’ll add a few more thoughts here.

(1) Make me a captive, Lord, and then I shall be free.
Force me to render up my sword, and I shall conqueror be.
I sink in life’s alarms when by myself I stand;
Imprison me within Thine arms, and strong shall be my hand.

How, indeed, can we be free if we are, at the same time, captives? Though it does sound absurd, it’s actually a reality we live with every day. In a community, we can only act in freedom and pursue our own interests if we, and others around us, abide by (are “captive” too) an agreed upon set of laws. It’s this structuring of society that allows for the freedom of the individual.

Take freedom of speech as an example. Though we are said to be free to voice our own opinions, or put them in writing, there are limitations. It’s wrong to speak against others with malicious hatred, or threaten others with harm. Nor are we allowed to use words in a crowd that will cause panic and chaos (such as shouting, “Fire!” in a crowded theatre, or “I’ve got a bomb!” in a plane). Acting responsibly, within set limits, we each do our part to keep our society free.

It should be noted in passing, however, that human society isn’t perfect–being designed and maintained, as it is by flawed human beings. The limits of freedom are constantly being challenged by those with their own, often self-serving or immoral, agenda. Corrupt minds are constantly pushing the limits. Watch one of the current situation comedies on television, and then one from the 1950s, and you’ll see what I mean!

Dr. Matheson called his hymn “Christian Freedom,” basing it on Paul’s description of himself in Ephesians 3:1, as “the prisoner of Jesus Christ” (cf. Phm. 1:1). Using a related term the apostle referred himself as “a bondservant [or slave] of Jesus Christ” (Rom. 1:1; cf. Phil. 1:1; Tit. 1:1). Others, Peter (II Pet. 1:1), James (Jas. 1:1), and Jude (Jude 1:1) did likewise.

Being either a prisoner or a slave certainly has a negative connotation. But whether it actually is or not depends on a couple of things:

  • Who or what the person is a prisoner of (or slave to)
  • For what reason the person is a prisoner or a slave

To be a slave to sin is a cruel and destructive bondage. “Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?” (Rom. 6:16). And slavery to sin takes us from bad to worse. The Bible says: “You presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness” (Rom. 6:19).

But when we are set free, through faith in Christ, and by the power of the Spirit of God, we are able to become the willing slaves (or prisoners) of One who loves us infinitely and has only our best interests at heart.

God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness….Now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life.

Rom. 6:17-18, 22

This has many practical implications in daily life. One is that, as Christians, we are to obey the law of the land, seeking to live for Christ and serve Him within the structure set up for our community.

Submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men–as free, yet not using liberty as a cloak for vice, but as bondservants of God.

I Pet. 2:13-16

(4) My will is not my own till Thou hast made it Thine;
If it would reach the monarch’s throne, it must its crown resign.
It only stands unbent, amid the clashing strife,
When on Thy bosom it has leaned, and found in Thee its life.

Questions:

  1. How would you contrast being a slave of Christ to being a slave to sin?
  2. Can you think of other paradoxes in the Christian life?

Links:

Kneel at the Cross

Words: Charles Ernest Moody (b. Oct. 8, 1891; d. June 21, 1977)
Music: Charles Ernest Moody

Note: Charles Moody was a Georgia composer and musician who played the fiddle, the banjo and the harmonica. He came from a musical family, and music was in his blood. He is said to have traded a shotgun for his first fiddle.

In the late 1920s and early 1930s Moody was a member of the legendary Georgia Yellowhammers, a secular string band (that recorded Pass Around the Bottle, and other songs). Charles Moody wrote a popular novelty number, The Song of the Doodlebug, but he also contributed around a hundred gospel songs.

His compositions (such as 1924’s Drifting Too Far from Shore) became standards of southern gospel music. Kneel at the Cross was published in 1948. After the Yellowhammers disbanded, Moody was for many years the choir director of the Calhoun Free Methodist Church.

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

Though I want to discuss one particular aspect of this song that I hope will be instructive, it is not a selection that I can recommend overall. I realize there are simple, repetitious gospel songs that have blessed many. But in my view this one is too weak in content and theology for me to find much use for it.

Who is being asked to kneel? Saint or sinner? The fact that the cross is prominent, and there’s an offer of “life anew” suggests it’s the latter. Yet there’s no mention of sin. (The closest we get is “give your idols up,” (3).) And no mention of cleansing and forgiveness of sin.

Then why does the song invite us to come to the cross? It all seems very Me-centred, reminiscent of the weak gospel preaching that urges sinners to come to Jesus so their life’s problems will be solved. Little is said of the fact that we come weighed down with guilt and shame because we have wronged the eternal Lord of all, and we realize that His grace is our only hope.

There is no mention in the song that, as lost and hell-bound rebel sinners, we have offended a holy God. That we kneel at the cross to confess our helplessness and seek cleansing and forgiveness. That it is there we receive eternal salvation, and there we bow to Christ and own Him as our Saviour and Lord.

Instead, we are to “leave with Him [our] care and begin life anew” (stanza one and refrain). We come to share His glory and find bliss, and we are told that “harm can ne’er befall” those who are anchored there (stanza two). This last assertion is not precisely accurate. It is true that no one and nothing can separate the Christian from the love of Christ (Rom. 8:35-39). But many believers suffer persecution and other “harm” in this life. The apostles certainly did.

Finally, there is the fact that the song pictures Jesus waiting at the cross to meet the seeker. While there may be a sense in which the one who trusts in Christ for salvation, sees Him, by faith, on the cross, we know that Calvary is a past historical event. Christ is now risen and glorified, seated at the Father’s right hand (Rom. 8:34). There He is our heavenly Advocate and Intercessor (Heb. 7:25; I Jn. 2:1). But we find none of that here either.

The one thing about the song that I’d like to discuss for a moment is the appeal to kneel in prayer (mentioned nine times, counting the repeated refrain).

Of course there is nothing magical about the posture used in prayer. In Bible times, some stood to pray (Gen. 18:22; I Sam. 1:26; Lk. 18:13), or bowed their heads–especially in worship (Gen. 24:26; Exod. 4:31; 12:27). Others sat (Neh. 1:4), some even prayed while lying in bed (Ps. 63:6), and still others fell face down, prostrate before the Lord (Num. 16:22; Josh. 5:14). But one option is kneeling (I Kg. 8:54; Dan. 6:10; Lk. 22:41; Acts 9:40).

Oh come, let us worship and bow down; let us kneel before the Lord our Maker.

Ps. 95:6

Though not involved in a church where kneeling was a regular thing, I can recall occasions when I served as a pastor that I felt it was important for us to kneel together–all of us, including me. Some found it difficult, because of age or infirmity. Others objected because it was something different. But we did it. Even if that’s not our usual practice, it would be fitting to kneel for a time of prayer occasionally, either as a congregation or privately on our own.

Why? What does kneeling add to our praying? In one sense, not a thing. If we are kneeling on the outside, but rigidly refusing to kneel on the inside, bowing the knee will be rank hypocrisy and an insult to God. But let us suppose there is a willingness to do so, and a desire to understand what is meant by it.

  1. Reverence. Kneeling is an expression of reverence and respect. It is what subjects traditionally do before a ruler. To kneel before the Lord in prayer is an expression of reverence for Him, and a recognition of who He is, our heavenly Lord.
  2. Dependence. There is in the posture an expression of dependence, even of vulnerability. It seems to signify the opposite of strength and dominance. Sinful rebellion asserts our independence of God. But when we kneel in prayer it says we need the Lord and we are appealing for his aid, and trusting in Him.
  3. Submission. Kneeling also expresses submission. We are not only to reverently worship the Lord our God, and depend upon Him, we are to subject ourselves to His will. Kneeling represents that, as well. It is the act of a servant ready to be commissioned and commanded, ready to obey.

(1) Kneel at the cross, Christ will meet you there,
Come while He waits for you;
List to His voice, leave with Him your care
And begin life anew.

Kneel at the cross, leave every care;
Kneel at the cross. Jesus will meet you there.

Questions:

  1. Is this a song you would ever use? (Why? Or why not?)
  2. You may attend a liturgical church, where kneeling during the services is common. But if not, would you ever consider having the congregation kneel in prayer? (Under what circumstances?)

It Took a Miracle

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

Note: Kansas born John Peterson was the youngest of seven children. He was only four when his father died. He began singing when just a boy, and trusted Christ as his Saviour at the age of twelve. This brought together the two great passions of his life: he loved the Lord and wanted to serve Him; and he loved to make music. John and two of his brothers formed a gospel group in 1940, and were busy in evangelistic meetings. During the war, Peterson served as a pilot, and it was on one of his flights that the idea for It Took a Miracle was born (his first song to become popular).

As an Air Corps pilot, Peterson flew supplies, especially 100 octane gas, over the Burma “Hump” and into China, to help in the war against Japan. These flights were often made at night, giving the pilot a glorious view of the starry heavens, the handiwork of God. On the return flight, the next day, he would fly low through the mountain passes and see many remote villages below. And Peterson thought of how the God who set the stars in the sky so loved each of the people living below that He gave His Son to save them.

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

While this gospel song does say some good and true things, its use of the word “miracle” is problematic. Like the word “love” the term has been abused and misused to the point where the true meaning has become obscure. For example, in the kitchen we have Miracle Whip salad dressing, and in sports we have “the Miracle on Ice” (the Olympic gold medal won by the American men’s hockey team in 1980).

With regard to Peterson’s song, we need to take a look at the biblical use of the word miracle (and other terms applied to the same events). Our English term comes from the Latin word mirari, meaning a wonder.

  • ¤ Miracles. The actual word “miracle” is used sixteen times in the Bible (NKJV)–only twice in the Old Testament. In the New Testament, it translates two descriptive Greek words, and encompasses a third.
  • ¤ Powers. Sometimes miracles are spoken of as “powers.” The Greek word is dunamis, from which we get our word dynamite. Miracles are demonstrations of supernatural power.
  • ¤ Signs. Other times, the word miracles translates the Greek word semeion, meaning signs–as it is sometimes translated. The miracles are signposts, pointing to something beyond themselves.
  • ¤ Wonders. This renders the Greek word teras. This suggests that a miracle is something unusual and thought-provoking.

All three of the latter terms are brought together in one verse. “Jesus of Nazareth [was] a Man attested by God to you by miracles [dunamis], wonders [teras], and signs [semeion] which God did through Him in your midst” (Acts 2:22).

A definition: Miracles therefore are supernatural manifestations of divine power, observable in the external world, causing wonder and amazement in those who witness them. Sometimes, though not always, they can involve acts of mercy toward an individual or group. But mainly each functions as a sign, pointing to something else.

As Acts 2:22 indicates, they were the Father’s confirmation of the identity of Christ, and a means of authenticating His message (cf. Jn. 3:2). John tells us he recorded miracles of Christ, which he called “signs” (semeion), given “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (Jn. 20:30-31). They served as authenticating signs for the apostles in a similar way, as they presented the Lord’s message:

“God also bearing witness both with signs [semeion] and wonders [teras], with various miracles [dunamis], and gifts of the Holy Spirit, according to His own will” (Heb. 2:4; cf. II Cor. 12:12; cf. Acts 14:3).

Some suggest that God counteracts the laws of nature when a miracle is performed. However, that is misleading. Nature is not independent of God. What is sometimes called natural law is only a way of describing the Creator’s ongoing work in the natural world, sustaining and maintaining it. “He is before all things, and in Him all things consist [are held together]” (Col. 1:17). He is “upholding [sustaining] all things by the word of His power [dunamis]” (Heb. 1:3)

By definition, miracles need to be both observable and unusual (thus causing wonder and astonishment). Creation is not miraculous in this sense. We weren’t there at the time to observe it happening. And if all of creation is miraculous, then the word virtually loses any meaning. Nor is the new birth a miracle, since we cannot observe it taking place (Jn. 3:8). We see the results and effects after the fact, when God creates, but that is something different.

Perhaps this will be seen simply as a minor quibble by some, but I believe we need to be precise and accurate in our use of biblical terms. Otherwise, “the trumpet makes an uncertain [unclear, indistinct] sound” (I Cor. 14:8), and we fail to “teach” God’s truth with our “psalms and hymns and spiritual songs” (Col. 3:16).

Yes, the natural world is full of God’s wonders, and the new birth is a thrilling and supernatural work of God. I’m merely suggesting that neither fits into the category of the miraculous, as the Bible uses the word.

(1) My Father is omnipotent,
And that you can’t deny;
A God of might and miracles–
‘Tis written in the sky.

It took a miracle to put the stars in place,
It took a miracle to hang the world in space;
But when He saved my soul,
Cleansed and made me whole,
It took a miracle of love and grace.

Questions:

  1. Is this a song you would use in your church? (Why? Or why not?)
  2. Are there other hymns that speak of the new birth in a more accurate way?

Links:

Hallelujah! ‘Tis Done

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

Note: Bliss’s song was published in 1874, two years before his death. Actually, he was hoping to include another song (Hallelujah, Thine the Glory) in a book he was publishing. It was popular at the time, but the owners of the copyright refused to give him permission to use it, so he wrote the present song to put in its place.

Two stanzas of the hymn are not generally used today. The point they seem to make is that God’s salvation is for all. Not only for socially prominent adults, but little children too. Here are the two omitted stanzas:

(4) Little children I see standing close by their King,
And He smiles as their song of salvation they sing:

(5) There are prophets and kings in that throng I behold,
And they sing as they march through the streets of pure gold:

Mr. Bliss came to his love of music early on. His parents were musical. And when he was ten years old, an incident occurred that left a lasting impression on him.

Philip was big for his ten years, a large barefoot farm boy. One day he was walking down the road in his village. As he passed by a house, he heard beautiful music. Irresistibly drawn to it, he entered the house, and stood by the parlour door, watching and listening as a young woman played the piano–the first one he’d ever seen.

When she stopped playing, he cried out, “Oh, lady, play some more!” But instead of encouraging him, she retorted crossly, “Go out of here with your great feet!” Philip was crushed, but the memory of the harmonies he’d heard seemed like echoes of heaven, and they stayed with him. He went on to a significant career in sacred music, one of the outstanding gospel song-writers of the nineteenth century.

Hallelujah, ‘Tis Done is one of those songs–of which there are a few–whose chorus (with its repeat) is longer than the stanzas. As a result, and because of the singable tune, the refrain will continue to echo in the minds of those who sing it, hours and days afterward, and help to instill an important truth.

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

The truth emphasized by the repetitive song is that God’s saving work is a historic fact. It has been “done.” On the cross, as He was dying, Jesus declared, “It is finished” (Jn. 19:30). Take note of the past tenses used in the Bible, as we look back on that.

Christ our Passover [Lamb] was sacrificed for us” (I Cor. 5:7). “Christ died for our sins” (I Cor. 15:3). “Who gave Himself for our sins” (Gal. 1:4). “Christ also has loved us and given Himself for us” (Eph. 5:2).

What is required of the sinner is that he trust in the Saviour, accepting the payment already made.

“As many as received Him, to them He gave the right to become children of God, to those who believe in His name” (Jn. 1:12). “Believe on the Lord Jesus Christ and you will be saved” (Acts 16:31). “He who believes in the Son has everlasting life” (Jn. 3:36). “Most assuredly, I [the Lord Jesus] say to you, he who believes in Me has everlasting life” (Jn. 6:47).

To the one who rejects Christ, no good works will gain him eternal life, no church membership or church ceremonies. Nor will being born into a Christian home transfer salvation to the children. When God says salvation is by His grace (Eph. 2:8-9), He means it’s a free gift that simply needs to be received in faith. If we could earn it, it wouldn’t be by grace (Rom. 4:4-5).

For those who do accept Christ, “the blood of Jesus Christ His [God’s] Son cleanses us from all sin” (I Jn. 1:7). “‘Tis done!” And the theme of Philip Bliss’s song will echo in our songs of praise for all eternity (Rev. 5:11-14). How could we do otherwise in the presence of “Him who loved us and washed us from our sins in His own blood” (Rev. 1:5).

(1) ’Tis the promise of God, full salvation to give
Unto him who on Jesus, His Son, will believe.

Hallelujah, ’tis done! I believe on the Son;
I am saved by the blood of the crucified One;
Hallelujah, ’tis done! I believe on the Son;
I am saved by the blood of the crucified One.

(6) There’s a part in that chorus for you and for me,
And the theme of our praises forever will be:

Questions:

  1. What are some things that keep so many from accepting the simple gospel and trusting Christ for salvation?
  2. If you were talking to someone about his/her need of salvation, and how to be saved, what are three good verses of Scripture to use?

Links:

Gentle Jesus, Meek and Mild

Words: Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Innocents, harmonized by William Henry Monk (b. March 16, 1823; d. March 1, 1889)

Note: This hymn was first published in 1742, and was thus one of the early hymns of Charles Wesley. It was accompanied by a second hymn, beginning, “Lamb of God, I look to Thee.” Each had seven four-line stanzas.

Our present hymn is a combination of the two songs, commonly using (1), (3), (4), (7), with one hymn book here on my desk including (8). A Methodist hymnal from 1917 uses (1), (2), and two stanzas not found in the Cyber Hymnal. You can judge for yourself (below), but to me, picturesque though they are, they seem poetically inferior to the ones more often used.

Put Thy hands upon my head;
Let me in Thy arms be stayed;
Let me lean upon Thy breast,
Lull me, lull me, Lord, to rest.

Hold me fast in Thine embrace,
Let me see Thy smiling face;
Give me, Lord, Thy blessing, give;
Pray for me, and I shall live.

The Cyber Hymnal lists no less than six tunes that have been used with this hymn. I’m most familiar with William Monk’s tune Innocents. (There is some mystery about its origin, discussed in the Wordwise link below. See the second item on King Thibaut.)

Some have suggested this hymn was written for Wesley’s own children, but that isn’t the case. He wasn’t married until seven years after the two songs were published. He did love children, however, and tried to write some hymn especially for them. These were not very successful. The present hymn is the only one that has survived. Likely, this is because he tried to treat children too much as little adults, not meeting them at their own level of understanding. Gentle Jesus is an exception.

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

This is a beautiful hymn. Though one historian says the first line was omitted from the 1983 edition of the Methodist hymnal because gentle, meek, and mild “are no longer adjectives which have much appeal” (An Annotated Anthology of Hymns, by J. R. Watson, p. 180). What a strange comment! I do have some concern about the line–though not one that would cause me to alter or reject it. More of that in a moment. However, let’s examine Mr. Watson’s comment first.

Each of the adjectives he rejects as not appealing to today’s congregations are found in the Scriptures. Our first concern in choosing (and editing) our hymns should not be whether they appeal to people but whether they’re biblical.

  • ¤ Gentleness. As Christians, we are called to be gentle, “with all lowliness and gentleness, with longsuffering, bearing with one another in love” (Eph. 4:2). It is part of the fruit of the Spirit’s work in us (Gal. 5:23). When we deal with others who have sinned, we are to be gentle with them, recognizing that we could be tempted to do something similar (Gal. 6:1).
  • ¤ Meekness. Someone has described this quality as power under control. In other words, the individual does not feel the need to keep proving himself, or seeking the acclaim of others. James speaks of “the meekness of wisdom” (Jas. 3:13). And Paul exhorts the Colossian believers to “put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another” (Col. 3:12-13).

The Lord Jesus also describes Himself as “gentle and lowly in heart” (Matt. 11:29; cf. Isa. 40:11). And Paul refers to “the meekness and gentleness of Christ” (II Cor. 10:1). The adjective “mild” is a little different since it’s not exactly a Bible word.

  • ¤ Mildness. This word is found only once in the Scriptures (NKJV), where it refers to Jacob as “a mild man” (Gen. 25:27). However, the Hebrew word (tam) seems to mean wholesome or holy, rather than what we might think of. When Job is described as “blameless” it’s a translation of the same word (Job 1:1; cf. Ps. 37:37). In modern English dictionaries you’ll find a “mild” person described as: pleasant, good-natured, and friendly, as opposed to being cold and severe. Hardly something to be avoided! And the adjective would seem to describe Jesus very well–especially in His dealings with children.

Whether the critics find them appealing or not, each of these words describes what the Lord Jesus was like while on earth, particularly in His dealings with the weak and vulnerable, and those often ignored or put upon by others in society. And there are precious truths here that children need to grasp, as they learn to trust in the Saviour.

My one concern is that these three things are not all Jesus was, while He walked among men. And they’re certainly not the prominent qualities we associate with Him now, in heavenly glory. On earth, Christ could drive the money changers from the temple, in righteous anger (Matt. 21:12-13), or condemn the Pharisees sternly for their hypocrisy (Matt. 23:13-36). When the Apostle John met Him after His ascension, “His countenance was like the sun shining in its strength,” and John “fell at His feet as dead” (Rev. 1:16-17).

I’m not saying that these latter qualities need to be presented with equal force to little children in their “simplicity,” as those mentioned earlier. Just that we must be careful, as adult believers, not to lose sight of other aspects of Christ’s character. One day the gentle, meek and mild Jesus will return as the holy Son of God, bringing wrathful judgment on unbelievers (II Thess. 1:7-10; Rev. 19:11-21). We need to keep things in balance in both our preaching and our hymnody.

(1) Gentle Jesus, meek and mild,
Look upon a little child;
Pity my simplicity,
Suffer me to come to Thee.

(7) Loving Jesus, gentle Lamb,
In Thy gracious hands I am;
Make me, Saviour, what Thou art,
Live Thyself within my heart.

Questions:

  1. Is this a hymn you would (or do) use? (Why? Or why not?)
  2. What are one or two of the best children’s hymns, in your view?

Links:

Fade, Fade, Each Earthly Joy

Words: Jane Catharine Lundie Bonar (b. Dec. _____, 1821; d. Dec. 3, 1884)
Music: Lundie, by Theodore Edson Perkins (b. July 21, 1831; d. ________?)

Note: Jane Catharine Lundie wrote this hymn in 1843. She married famed Scottish preacher and hymn writer Horatius Bonar that same year. Though he was thirteen years her senior, they had a loving marriage, and fruitful ministry together for over four decades. She wrote other hymns, but Mrs. Bonar is chiefly remembered for this one, originally entitled “Jesus, All in All.” (In the Cyber Hymnal it’s called Jesus Is Mine.)

The tune for the hymn uses Jane Bonar’s maiden name, Lundie. Mr. Perkins was an accomplished musician, the son of an American clergyman. Though I’ve been unable to find the date of his death, he continued writing and publishing music through to 1896. That seems to be the latest date we have for him.

(1) Fade, fade, each earthly joy, Jesus is mine!
Break every tender tie, Jesus is mine!
Dark is the wilderness,
Earth has no resting place,
Jesus alone can bless, Jesus is mine!

(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 some things that contrast so sharply we might be inclined to say there’s simply no comparison between them. A wide distinction is evident between dreams and reality, life and death, time and eternity, God and man.

And here’s another dramatic contrast. In his letter to the believers at Philippi, the Apostle Paul contrasts his value system before he met Christ and afterward. Paul, who in his early days went by the name of Saul, was extremely proud of his Jewish heritage. He tells the Philippians he was:

Circumcised the eighth day [as the Mosaic Law commanded], of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews [i.e. both of his parents were Jewish], concerning the Law a Pharisee [the strictest sect of the Jews]; concerning zeal, persecuting the church; concerning the righteousness which is in the Law, blameless.

Phil. 3:5-6

When he compared himself with others back then, he was convinced he was doing extremely well. But all of that changed on the Damascus Road, when he came face to face with the risen, glorified Christ (Acts 9:1-6). He understood then that Jesus of Nazareth, whose followers he had so resolutely opposed, was none other than God the Son incarnate, Israel’s Messiah, and the Saviour of the world. In the light of that glorious Presence, he prostrated himself and humbly asked, “What shall I do, Lord?” (Acts 22:10).

In that moment his entire value system was transformed. Suddenly, nothing and no one seemed as important as knowing Christ and serving Him. As the apostle expressed it:

What things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.

Phil. 3:7-8

That is the essence of a Christ-centred life, and its reward is nothing less than intimate and eternal fellowship with the Lord Himself. It’s a relationship weakly foreshadowed in the words of Solomon’s betrothed, in the Song of Solomon, “I am my beloved’s, and my beloved is mine” (S.S. 6:3). More pertinently, think of the words of Thomas, as he bowed humbly before the risen Christ, and acclaimed Him, “My Lord and my God!” (Jn. 20:28).

It is an outlook that Jane Bonar expresses so beautifully and passionately in her hymn, repeating twelve times the key phrase, “Jesus is mine.” Though many things (even good things) crowd into our days, our desire should be “that in all things He may have the preeminence” (Col. 1:18). By comparison, the things of this world are merely “perishing things of clay, born but for one brief day” (2).

(3) Farewell, ye dreams of night, Jesus is mine!
Lost in this dawning bright, Jesus is mine!
All that my soul has tried
Left but a dismal void;
Jesus has satisfied, Jesus is mine!

Many years ago, when a young pastor lay dying, he urged those gathered around his bed not to weep for him, but rather to sing a hymn. And this was the hymn he asked for. As he passed into eternity, and into the presence of his Saviour, the hymn was sung (though tearfully).

(4) Farewell, mortality, Jesus is mine!
Welcome, eternity, Jesus is mine!
Welcome, oh, loved and blest,
Welcome sweet scenes of rest,
Welcome, my Saviour’s breast, Jesus is mine!

Questions:

  1. What harm does it do when other things compete for and divert the Christian’s love and loyalty to Christ?
  2. What must we do to keep Christ at the centre of our daily lives?

Links:

Eternal Father, Strong to Save

Words: William Whiting (b. Nov. 1, 1825; d. May 3, 1878)
Music: Melita, by John Bacchus Dykes (b. March 10, 1823; d. Jan. 22, 1876)

Note: The Wordwise link below has a little about William Whiting, and about how the hymn came to be written. It as been adopted as The Sailor’s Hymn, or The Navy Hymn, by both the British and American navies.

The version of this 1860 hymn I’ve quoted is from the 1867 edition of Hymns Ancient and Modern. Whiting himself revised the hymn in 1869, and again in 1874. When he wrote the hymn, sea voyages were common, and air travel was nonexistent (unless one were to count hot air balloons!). Various attempts have been made to add stanzas including other forms of travel. The Cyber Hymnal includes a number of these. However, the focus of the hymn is on sea travel.

Those who go down to the sea in ships, who do business on great waters, they see the works of the LORD, and His wonders in the deep.

Ps. 107:23-24

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

This stirring song, with its majestic tune, is an ardent prayer for those who travel by sea. Each Person of the Trinity is invoked, with the concluding stanza appealing to the “Trinity of love and power.”

(1) addresses God the Father, the One who set the bounds and borders for the oceans (Job 38:8-11; Prov. 8:29). Since the worldwide flood of Noah’s day, He has “set a boundary that they may not pass over, that they may not return to cover the earth” (Ps. 104:9).

(1) Eternal Father, strong to save,
Whose arm hath bound the restless wave,
Who bidd’st the mighty ocean deep
Its own appointed limits keep;
Oh, hear us when we cry to Thee,
For those in peril on the sea!

(2) addresses God the Son, the One who, by supernatural power, walked upon the Sea of Galilee (Matt. 14:22-25), who slept confidently in the midst of a fearful storm (Mk. 4:35-38), and who commanded the wind and waves to cease their raging–and they did (Mk. 4:39).

(2) O Christ, whose voice the waters heard
And hushed their raging at Thy word,
Who walked upon the foaming deep,
And calm amidst its rage didst sleep;
Oh, hear us when we cry to Thee,
For those in peril on the sea!

(3) addresses God the Holy Spirit, recalling His brooding over the watery waste at the dawn of creation (Gen. 1:1-2). It’s possible that Whiting remembered some lines from John Milton’s Paradise Lost that speak of this: “Thou from the first / Wast present, and with mighty wings outspread / Dove-like sat’st brooding on the vast abyss.”

(3) Most Holy Spirit! Who didst brood
Upon the chaos dark and rude,
And bid its angry tumult cease,
And give, for wild confusion, peace;
Oh, hear us when we cry to Thee,
For those in peril on the sea!

On May 29th of 1914 (a Friday), the RMS Empress of Ireland collided with a Norwegian ship in the St. Lawrence River. It sank with over a thousand casualties, Canada’s worst peacetime shipping disaster. Lost in the sinking were a number of Salvation Army personnel, including the Commissioner and his wife, and a large part of the Canadian Staff Band. On the Sunday afternoon following, there was a touching incident outside the Canadian Pacific offices in London.

A crowd of family and friends of the passengers awaited news of survivors. As the Salvation Army’s Regent Hall Band passed by, they began to play this hymn. The last two lines of each stanza were familiar to those gathered, and they were deeply moved, as their own hearts echoed the prayer: “Oh, hear us when we cry to Thee, / For those in peril on the sea!” It’s reported that women sank down on the curb and wept, while men, with convulsively heaving shoulders hid their faces in their hands.

Questions:

  1. Does your church pray for those who serve in the Navy and other armed forces?
  2. How would you explain the limits of God’s protection? (That is, why is it that not all those who pray for safety are kept safe?)

Links:

Day Is Dying in the West

Words: Mary Artemisia Lathbury (b. Aug. 10,1841; d. Oct. 20, 1913)
Music: Chautauqua, by William Fiske Sherman (b. March 14, 1826; d. Apr. 14, 1888)

Note: The Wordwise link at the bottom of this post will tell you more about Mary Lathbury, and about the Chautauqua movement with which she was so closely associated. (The word is pronounced Shuh-TALK-wuh.) William Sherman, who wrote the tune, was the music director at the Chautauqua camp.

There is some question as to the date when the hymn was written. Though Miss Lathbury at one point said the first two stanzas were written in 1880, it seems that August of 1877 is more likely. Many who admired the hymn wished it were longer, and the author herself added two more stanzas around 1890.

The text as I’ve got it below departs from what is found on the Cyber Hymnal site at a couple of small points:

☼ In (1), Mary Lathbury’s original fourth line was “Sets her evening lamps alight.” This is the way the hymn is found in various hymn books. It distresses me that we’re so  intimidated by the political correctness police that we’re afraid even to use a feminine pronoun poetically here. (Compare the feminine personification of wisdom in the Hebrew poetry of Proverbs–Prov. 1:20-21; 8:1-2.)
☼ Second, in (3) (a stanza omitted by some hymnals) the phrase “Heart of Love” should be capitalized as a title for the Lord. (Again, various hymn books have done so.) I know many hymn books and even Bible translations do not do this. But I believe it shows respect for Deity, and sometimes clarifies the meaning as well.

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

It’s unfortunate that so many churches no longer have a Sunday evening service, when evening hymns would be most appropriate. This is one of the most beautiful ones we have. I encourage you to make use of it any time you can. While it’s not of the calibre of Reginald Heber’s hymn Holy, Holy Holy, and does not contain much in the way of deep doctrinal truths, it is a joyous expression of praise. “Let heaven and earth praise Him” (Ps. 69:34).

There are few things more inspiring of worship than the star-spangled heavens on a clear, dark night. The “evening lamps” are truly awe-inspiring.

“When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained, what is man that You are mindful of him, and the son of man that You visit him?” (Ps. 8:3-4). “The heavens declare the glory of God; and the firmament shows His handiwork” (Ps. 19:1). “Praise the LORD! Praise the LORD from the heavens; praise Him in the heights! Praise Him, all His angels; praise Him, all His hosts! Praise Him, sun and moon; praise Him, all you stars of light!” (Ps. 148:1-3).

(1) Day is dying in the west;
Heav’n is touching earth with rest;
Wait and worship while the night
Sets her evening lamps alight
Through all the sky.

Holy, holy, holy, Lord God of Hosts!
Heav’n and earth are full of Thee!
Heav’n and earth are praising Thee,
O Lord most high!

The hymn’s refrain was inspired by a vision of the Lord God given to the prophet Isaiah.

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of Hi8s robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!”

Isa. 6:1-3

The seraphim (meaning fiery ones) are angelic beings engaged in the eternal praise of God (cf. Rev. 4:8). The triple use of the word “holy” (sacred, set apart) at least suggests the Trinity of the Godhead. (Notice the use of the plural in vs. 8, “Who will go [as a messenger] for Us.”) The repetition may also be a means of indicating the intensity and solemnity of angelic worship.

(3) While the deepening shadows fall,
Heart of Love enfolding all,
Through the glory and the grace
Of the stars that veil Thy face,
Our hearts ascend.

As we look forward to the passing away of the present universe (II Pet. 3:10, 12), and God’s creation of the new (II Pet. 3:13; Rev. 21:1), it is fitting to see eternity as the dawning of a new day. Names and titles of Christ support this sense of a new beginning yet to come. He is the rising “Sun of Righteousness” (Mal. 4:2); “the Dayspring [Dawning] from on high” (Lk. 1:78). and “the Bright and Morning Star” (Rev. 22:16).

(4) When forever from our sight
Pass the stars, the day, the night,
Lord of angels, on our eyes
Let eternal morning rise
And shadows end.

Questions:

  1. Can you, or do you (and your church) make use of this hymn?
  2. What other evening hymns especially bless you?

Links:

All Your Anxiety

Words: Edward Henry Joy (b. Nov. 16, 1871; d. Feb. 16, 1949)
Music: Edward Henry Joy

Note: This beautiful little hymn was written around 1920. A Salvation Army officer, Edward Joy was meditating on First Peter 5:7 one Saturday evening, and wrote the song. (The verse invites us to be “casting all [our] care upon Him, for He cares for [us].”) Later the same evening Joy used the song at a Thornton Heath Corps meeting (in the city of London, England). You can learn more about Colonel Joy and his hymn in the Wordwise link below.

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

The first stanza of the hymn identifies four elements of the struggles of soul we each have at various times, and to one degree or another.

(1) Is there a heart o’erbound by sorrow?
Is there a life weighed down by care?
Come to the cross, each burden bearing;
All your anxiety—leave it there.

All your anxiety, all your care,
Bring to the mercy seat, leave it there,
Never a burden He cannot bear,
Never a friend like Jesus!

1) Sorrows

Some form of the word is used over a hundred times in the Bible. In this life we have times of grief and mourning, often over a separation or loss of some kind (Phil. 2:27). There are other reasons for sorrow too.

We may grieve that friends or loved ones are unsaved (Rom. 9:2; 10:1-2). There are also the many griefs engendered by sin (I Tim. 6:10), but there’s also a godly sorrow that leads to repentance from sin (II Cor. 7:10). In heaven, the children of God will no longer sorrow (Rev. 21:4). And, even now, we do not “sorrow as others who have no hope” (I Thess. 4:13). But that does not mean we are immune to it, and the Lord can give relief.

2) Cares

This word identifies the problem of being overwhelmed by those things that concern us, inundated with too many jobs or too many problems, to the point of distraction (i.e. that it’s difficult to concentrate on what we need to do).

The Lord Jesus used the analogy of seeds and soil to describe this condition. When the seed of His Word is sown, the lives of some people are so infested with thorns (weeds) that the Word is choked out and does not bear fruit as it should. The thorns represent “the cares of this world and the deceitfulness of riches” (Matt. 13:22), as well as captivation by the “pleasures of life” (Lk. 8:14). When Paul speaks of his daily “deep concern for all the churches” (II Cor. 11:28), he uses the same Greek word. Again, relief is available in the Lord (I Pet. 5:7).

3) Burdens

A burden is a load, a heavy and wearying weight. The Apostle Paul knew about burdens. Though he gives no details, Paul speaks of “our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life” (II Cor. 1:8). Or as Philips paraphrases, “At that time we were completely overwhelmed, the burden was more than we could bear, in fact we told ourselves that this was the end” (The New Testament in Modern English).

Such things make us long for our heavenly home (II Cor. 5:4). For himself, the apostle tried not to be a burden to others, when he came among them to preach the gospel (I Thess. 2:9). For this reason, he sometimes worked at the tent making trade to support himself (Acts 18:3).

The Lord Jesus criticized the Pharisees for laying an unbearable burden on the Jewish people, with their traditions and minuscule man-made religious rules (Matt. 23:4; Lk. 11:46). In contrast, a relationship with the Lord brings “rest for [our] souls,” and we will find “[His] yoke is easy and [His] burden is light” (Matt. 11:30). What the Lord calls upon us to do is “not burdensome” (I Jn. 5:3). And we can, in fact, serve the Lord by helping others with their burdens (Gal. 6:2).

4) Anxieties

To be anxious is to be troubled and worried. It also has an element of fear in it. Stressfulness is a close relative. It’s possible the individual is anxious about specific things. But there is also a kind of free-floating anxiety that attaches itself, leech-like, to whatever is happening. Doctors have long known that this kind of condition, when intense and persistent, can seriously affect our physical health. “Anxiety in the heart of man causes depression [causes him to stoop under its weight], but a good word [of encouragement] makes it glad” (Prov. 12:25).

The answer the Bible gives to this problem comes close to the one Colonel Joy provides in his hymn. It is that we bring our anxieties to the Lord in prayer. For this, the hymn writer uses the imagery of coming to the cross (1), and coming to the mercy seat (refrain). For a discussion of the latter, see the secondary link in the other article in Wordwise Hymns.

God’s Word urges us to “be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6). Further, as we set right priorities in life, the Lord will lift our burden of anxious care (Lk. 12:29, 31).

(2) No other friend so swift to help you,
No other friend so quick to hear,
No other place to leave your burden,
No other one to hear your prayer.

Questions:

  1. What is the main reason so many Christians seem to suffer in these four ways?
  2. How would you counsel a believer who struggled in one of these areas?

Links:

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