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Ye Christian Heralds

Words: Bourne Hall Draper (b. _____, 1775; d. Oct. 12, 1843)
Music: Missionary Chant, by Heinrich Christoph Zeuner (b. Sept. 20, 1795; d. Nov. 7, 1857)

Note: Hymn books today commonly use only three stanzas of this 1797 hymn ((1), (6), (7)), which originally had seven. As he wrote it, Bourne Draper’s text began with (2), and what is given in the Cyber Hymnal as (1) was stanza five. This means that we actually use the last three stanzas of the poem as the hymn.

This hymn was first called “Farewell to Missionaries,” and in a later publication, “On the Departure of the Missionaries.” It was a while before the identity of the author was known. Early on, it was attributed to a mythical Mrs. Voke. Then, it was said to come from “A Bristol Student”–which was closer to the truth. Bourne Draper studied at the Baptist Academy in Bristol, England, before becoming a pastor.

Mr. Zeuner, composer of the tune, in some books is called Charles H. C. Zeuner. He himself took the more American-sounding name Charles, when coming to live in the United States in 1824. The hymn also works well with the tune Duke Street, more familiarly used with the hymn Jesus Shall Reign, by Isaac Watts.

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

The word “herald” (1) refers to a forerunner or announcer. In early times, it was a royal messenger who represented his sovereign as a kind of advance man or ambassador. The term is found in Scripture only once (NKJV). King Nebuchadnezzar had a huge image erected, which all were commanded to worship. To fail to do so would be punished by a terrible death.

Then a herald cried aloud: “To you it is commanded, O peoples, nations, and languages, that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up; and whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace”.

Dan. 3:4-6

Isaiah succinctly describes the work of a herald this way: “Cry aloud, spare not; lift up your voice like a trumpet” (Isa. 58:1). The most famous herald in the Bible (though he is not specifically called that) is John the Baptist, the forerunner who announced the coming of Christ. John’s coming was prophesied by Isaiah, and his role was identified in a prophecy given by an angel to his father Zacharias.

John was, “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; make straight in the desert a highway for our God’” (Isa. 40:3; cf. Jn. 1:22-23).

The angel said to Zacharias, “He will also be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God. He will also go before Him [the Lord Jesus] in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord” (Lk. 1:15-17).

Christians are described as “ambassadors for Christ” (II Cor. 5:20), and Paul in prison describes himself as “an ambassador in chains” (Eph. 6:20). As Christ’s ambassadors we are to “go into all the world and preach [herald, proclaim] the gospel” (Mk. 16:15). Some form of the word “preach” is found sixty times in the New Testament–including descriptions of John the Baptist (Matt. 3:1).

In Acts, the apostles are often said to preach (herald) the gospel message. And Paul declared, “I preach Christ crucified” (I Cor. 1:23), and, “We do not preach ourselves, but Christ Jesus the Lord” (II Cor. 4:5). His exhortation to young Timothy was, “ Preach [herald] the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (II Tim. 4:2).

(1) Ye Christian heralds, go proclaim
Salvation through Emmanuel’s name;
To distant climes the tidings bear,
And plant the Rose of Sharon there.

There are certainly rewards now for faithfully serving the Lord. I can personally testify to that. But these are just the tip of the iceberg as it were. In the heavenly kingdom we’ll be rewarded by the Lord Jesus Christ (Matt. 25:21; I Cor. 3:14; Rev. 22:12), and also experience the joy of seeing others there whose lives were touched in some way by our ministry (I Thess. 2:19-20).

(7) And when our labours all are o’er,
Then we shall meet to part no more;
Meet with the blood-bought throng to fall,
And crown our Jesus, Lord of all!

Questions:

  1. We normally think of a Christian ambassador as one involved in a ministry to larger groups (such as pastors, evangelists and missionaries are). How can the average Christian function in this way?
  2. What are some of the present-day rewards enjoyed by ambassadors for Christ?

Links:

Let All the World in Every Corner Sing

Words: George Herbert (b. Apr. 3, 1593; d. March 1, 1632)
Music: Universal Praise, by Walter Grenville Whinfield (b. Nov. 6, 1865; d. Apr. 19, 1919)

Note: The Wordwise page (link at the end of the article) features a choral rendering of this hymn by the Dorian Festival Chorus (of what looks like about 800 or more voices). Glorious! Do turn up your computer speakers and take a moment to listen to it. (Better still, if you have a good set of headphones, use those.) The page will also give you some biographical information on Pastor George Herbert.

The Cyber Hymnal includes a note from George Herbert that shows the humility of the man. Shortly before he died, Herbert gave the manuscript for a book of his hymns (including the present one) called The Temple. Of this volume he said:

Sir, I pray deliver this little book to my brother [Nicholas] Ferrar, and tell him that he shall find in it a picture of the many spiritual conflicts that have passed betwixt God and my soul, before I could subject mine to the will of Jesus my Master, in whose service I have now found perfect freedom. Desire him to read it, and then, if he can think it may turn to the advantage of any dejected poor soul, let it be made public; if not let him burn it, for I and it are less than the least of God’s mercies.

George Herbert

As to the tune, several have been used, though the Cyber Hymnal gives only the one by Whinfield. I’m more familiar with the joyful tune appropriately called All the World. It was written by hymn historian Robert Guy McCutchan. However, he submitted the tune anonymously, and when pressed to identify the author said it was by John Porter–a name he made up on the spur of the moment!

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

Considering that it’s so short, perhaps this hymn would be thought of today as a worship chorus. Be that as it may, the song, now nearly four centuries old, is a crisp and clarion call to praise the Lord.

George Herbert frequently referred to the Lord as his “God and King.” And that appellation, or close to it, is found many times in the book of Psalms (Ps. 5:2; 44:4; 68:24; 74:12; 84:3; 95:3; 145:1). There we are called to “ Sing praises to God, sing praises! Sing praises to our King, sing praises!” (Ps. 47:6). And, as the praising of God is to employ those who are on earth, so there’s a call for saints and angels to do so in heaven, where: “A voice came from the throne, saying, ‘Praise our God, all you His servants and those who fear Him, both small and great!’” (Rev. 19:5).

(1) Let all the world in every corner sing, my God and King!
The heavens are not too high, His praise may thither fly,
The earth is not too low, His praises there may grow.
Let all the world in every corner sing, my God and King!

In (2) George Herbert refers to the church’s “shout.” The Hebrew word ranan is sometimes translated that way. It refers to a joyful shout or song of thanksgiving and praise. As he prayed for God’s cleansing and forgiveness, after his great sin, David declared:

“Deliver me from the guilt of bloodshed, O God, the God of my salvation, and my tongue shall sing aloud [ranan] of Your righteousness” (Ps. 51:14).

Some other examples: “Let all those rejoice who put their trust in You; let them ever shout for joy [ranan]” (Ps. 5:11). “We will rejoice [ranan] in Your salvation” (Ps. 20:5). “Rejoice [ranan] in the LORD, O you righteous! For praise from the upright is beautiful” (Ps. 33:1). “My lips shall greatly rejoice [ranan] when I sing to You, and my soul, which You have redeemed” (Ps. 71:23).

As music and singing is so often associated with this expression, I don’t think the usage suggests a kind of irreverent, rowdy, and discordant shouting. Rather, it has the connotation of an overflow of joyful enthusiasm, whether in the spoken exclamations of God’s people (“Praise the Lord!”), or in their singing.

(2) Let all the world in every corner sing, my God and King!
The church with psalms must shout, no door can keep them out;
But, above all, the heart must bear the longest part.
Let all the world in every corner sing, my God and King!

Though we can participate in the praising of our God and King today, universal praise to “the four corners of the earth” awaits the return of Christ to reign over all (Isa. 11:10, 12; cf. Ps. 22:27; Hab. 2:14). What a day that will be! (cf. Ps. 72:19).

And one more thought with regard to the third line of CH-2, that “above all, the heart must bear the longest part.” It’s meaning can be traced to some lines in another of Herbert’s hymns. In King of Glory, King of Peace he says:

Seven whole days, not one is seven,
I will praise Thee;
In my heart, though not in heaven,
I can raise Thee.

The author is saying that, yes, it’s important to gather with God’s people on the Lord’s day, and lift our voices in joyful songs of worship and praise. But our praise of God should be a daily thing, all through the week. Even when it’s not audible to others, we can praise Him with a joyful heart.

Questions:

  1. For what are you praising the Lord in your heart today?
  2. If the praises of God in your church are lack-luster and formal, what can be done to encourage something more joyful and enthusiastic?

Links:

Jesus Saves

Words: Priscilla Jane Owens (b. July 21, 1829; d. Dec. 5, 1907)
Music: Salvation (or Kirkpatrick) by William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

Note: A woman of Scottish and Welsh descent, Miss Owens wrote this hymn for a missionary service in the Sunday School of the Union Square Methodist Church, in Baltimore, where she served for fifty years (one year more than she taught public school in the same city).

The Petersen’s volume, The Complete Book of Hymns (2006), is far from the mark when it says that this “may have been the only song she ever wrote.” Priscilla Owens wrote many, mostly for use in the Sunday School. The Cyber Hymnal lists 230 of them, and the Wordwise link at the bottom of this article discusses another fine gospel song she wrote.

William Kirkpatrick’s tune was composed for this hymn fourteen years after the text was created in 1868. As noted in the Cyber Hymnal, the tune Limpsfield, another tune written for the same words, also works well with the hymn.

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

Jesus saves! There can be little doubt that this is a central message of the Bible, especially with the birth of Jesus. The New Testament uses words such as save, saved, salvation and Saviour over 150 times. A few of these have to do with some kind of temporal deliverance (e.g. Paul and others saved from a storm at sea, Acts 27:31). But by far the majority relate to the eternal salvation offered through faith in the saving work of Christ.

Here is just a sampling.

1) About the purpose of Christ’s coming

“She [Mary] will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins” (Matt. 1:21). “For there is born to you this day in the city of David a Saviour, who is Christ the Lord” (Lk. 2:11). “My eyes have seen Your salvation” (Lk. 2:30). “The Son of Man has come to save that which was lost” (Matt. 18:11). “God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (Jn. 3:17). “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief” (I Tim. 1:15).

2) About Christ being the only way of salvation

“Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me” (Jn. 14:6). “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Eph. 2:8-9). “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him” (Heb. 2:3).

3) About sharing the message of salvation in Christ

“I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Rom. 1:16). “We have seen and testify that the Father has sent the Son as Saviour of the world” (I Jn. 4:14). “‘Sirs, what must I do to be saved?’ So they said, ‘Believe on the Lord Jesus Christ, and you will be saved’” (Acts 16:30-31). “It pleased God through the foolishness of the message preached [i.e. its apparent foolishness, as some see it] to save those who believe” (I Cor. 1:21).

We are to “go into all the world and preach the gospel” (Mk. 16:15). In the words of Priscilla Owens’ hymn we are to “spread the tidings all around,” and “bear the news to every land” (1). We must “tell to sinners far and wide” that “Jesus saves” (2). That is the Great Commission (cf. Matt. 28:18-20), and since the days of the apostles believers have obeyed it.

(1) We have heard the joyful sound: Jesus saves! Jesus saves!
Spread the tidings all around: Jesus saves! Jesus saves!
Bear the news to every land, climb the steeps and cross the waves;
Onward! ’tis our Lord’s command; Jesus saves! Jesus saves!

(2) Waft it on the rolling tide: Jesus saves! Jesus saves!
Tell to sinners far and wide: Jesus saves! Jesus saves!
Sing, you islands of the sea; echo back, you ocean caves;
Earth shall keep her jubilee: Jesus saves! Jesus saves!

Just a word about the last line of the second stanza. Under the Mosaic Law, every fiftieth year was designated as the Year of Jubilee (Lev. 25:8-10). And one of the things that happened in that year was that slaves (indentured servants) were set at liberty (vs. 39-42). The hymn writer has taken that and applied it to the result of the preaching of the gospel. She envisions sinners being delivered from bondage to sin, all over the earth.

Questions:

  1. How does your church support and encourage the worldwide preaching of the gospel?
  2. What other hymns do you know and use that express the urgency of world missions?

Links:

Stepping in the Light

Words: Eliza Edmunds Hewitt (b. June 28, 1851; d. April 24, 1920)
Music: William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

Note: You may find this hymn, in an older book, credited to Lidie H. Edmunds. This appears to have been a pen name the author sometimes used. See the links below to learn more about this servant of Christ.

(1) Trying to walk in the steps of the Saviour,
Trying to follow our Saviour and king;
Shaping our lives by His blessèd example,
Happy, how happy, the songs that we bring.

How beautiful to walk in the steps of the Saviour,
Stepping in the light, stepping in the light,
How beautiful to walk in the steps of the Saviour,
Led in paths of light.

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

I can remember a couple of times in my life that I had problems with the dark. On one occasion, I had to cross a wobbly plank over a pool of water in order to get where I needed to go. I had no flashlight, and the moon was hidden behind clouds. I made it, but not without a lot of stress! Another time, I walked where I shouldn’t have in the dark, and fell down a ten or fifteen-foot embankment. I wasn’t hurt, but it was quite terrifying.

When the Bible describes the spiritual condition of this world, and of the unsaved, it uses the imagery of darkness.

“In Him [Christ] was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it [or overpower it]” (Jn. 1:4-5).

“This is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed” (Jn. 3:19-20)

And light, on the other hand, is used as a symbol of purity and holiness. When the individual is saved he or she is brought into the light.

“You were once darkness, but now you are light in the Lord. Walk as children of light….And have no fellowship with the unfruitful works of darkness, but rather expose them” (Eph. 5:8, 11).

“The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armour of light” (Rom. 13:12).

We are to walk in the light, living out the life of Christ, a life of righteousness and true holiness, in the power of the Holy Spirit. As He lived in the light, so should we. And so we will know what that means, we are equipped with the light of God’s Word.

“Your word is a lamp to my feet and a light to my path….The entrance of Your words gives light; It gives understanding to the simple” (Ps. 119:105, 130).

“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all….If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us [i.e. continues to cleanse us] from all sin” (I Jn. 1:5, 7).

In (4), “the King in His beauty” is in quotation marks as it is taken from Isaiah 33:17. When we go to be with the Lord Jesus Christ, or when He returns to reign as King of kings and Lord of lords, “[Our] eyes will see the King in His beauty.”

(2) Pressing more closely to Him who is leading,
When we are tempted to turn from the way;
Trusting the arm that is strong to defend us,
Happy, how happy, our praises each day.

(4) Trying to walk in the steps of the Saviour,
Upward, still upward, we follow our Guide;
When we shall see Him, “the King in His beauty,”
Happy, how happy, our place at His side.

Questions:

  1. What is the most difficult thing about walking, consistently, in spiritual light?
  2. What are some of the blessed results of walking in the light?

Links:

Calvary Covers It All

Words: Ethel Taylor (b. _____; d. ____, 1950)
Music: Ethel Taylor

Note: There is little information available on this fine song, written in 1934, or its author, but it’s worthy of consideration both for how it came to be written, and for the aptness of its message. The full story is found in Al Smith’s Hymn Histories (pp. 125-127).

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

The song relates to a dancer named Walter “Happy Mac” MacDonald, whom comedian Eddie Cantor said had the fastest feet in the world. Mac was talented, but he was also in bondage to sin, and addicted to alcohol. One night in the early 1930s he stumbled into a meeting in the Pacific Garden Mission, in Chicago. When an invitation was given for those present to trust in Christ as Saviour, Mac did not respond. But, as he returned, night after night, workers gradually came to know more about him.

Walter Grand Taylor
Ethelwyn Taylor

Directing the mission in those days (1918-1936) were Walter Grand Taylor and his wife Ethelwyn, affectionately known as Pa and Ma Taylor. Ethel Taylor watched Mac, and her heart went out to him. She prayed, “Dear Lord, please help us say and do the right things, so that we may win Mac to Thee.” Finally, MacDonald did seek counselling, and Ma Taylor listened as he struggled with his past. “You don’t understand,” he prayed. “You don’t know how bad I am, Lord. Really I’m the worst man in the world. You can’t save me; I’m too bad.”

Mrs. Taylor recalled a message she had heard weeks before. Evangelist Percy Crawford had been a rebel in his youth. But one day he accepted Christ as his Saviour. The theme of Crawford’s testimony was, “Calvary covers it all,” and Ethel Taylor shared those words with MacDonald.

He asked her to repeat them, and suddenly the light dawned. “Oh! Mrs. Taylor, I’m so glad it’s true, and you told me. Calvary does cover it all! My whole past of sin and shame.” The former entertainer trusted in the Saviour that night in 1934, and lived to become an outstanding servant of Christ.

A few days later, Ethel Taylor went into the mission chapel, sat down at the piano, and created the words and music of a gospel song.

(1) Far dearer than all that the world can impart
Was the message that came to my heart;
How that Jesus alone for my sin did atone,
And Calvary covers it all.

Calvary covers it all,
My past with its sin and stain;
My guilt and despair
Jesus took on Him there,
And Calvary covers it all.

We see this principle of a “covering” in operation in the sacrificial system Old Testament. The offering of a sheep or some other animal on an altar couldn’t actually pay for the sins of a human being (cf. Heb. 10:4). It was only a temporary covering. Each of the thousands of sacrifices offered was an enactment of the principle of substitution–of the innocent dying in place of the guilty. And each one pointed forward to the final great sacrifice of Christ on the cross.

Before that, when an offerer laid his hand in faith upon the slain animal on the altar, it was “accepted on his behalf to make atonement for him” (Lev. 1:4), as though it had died in his place. No wonder David cries, “Blessed is he whose transgression is forgiven, whose sin is covered….to whom the Lord does not impute iniquity” (Ps. 32:1). Forgiveness was granted in anticipation of what Christ would do one day, when He offered Himself as God’s Lamb, dying for the sins of the world (Jn. 1:29).

Often the word “atonement” is used in a broad theological sense to refer to the whole saving work of Christ. But in the Bible–particularly in the Old Testament–it has a more explicit meaning. It literally means a covering. Back then, the sins were covered by the blood of the sacrifice, and were no longer a barrier to fellowship with God. The final provision for paying for our sins and reconciling us to God came at Calvary.

Questions:

  1. What evidence do you see in Scripture than there’s no one so sinful and wicked that God can’t save him or her?
  2. What hymns or gospel songs provide the best expression of the saving work of Christ?

My Hope Is in the Lord

Words: Norman John Clayton (b. Jan. 22, 1903; d. June 1, 1992)
Music: Wakefield, by Norman John Clayton

Note: Norman Clayton had a varied employment career. In his early years, he worked on a dairy farm, and then in an office in New York City, also in construction, and in a bakery, before moving on to a full-time career in sacred music. (You can learn a bit more about him in the Wordwise link.)

This is a twentieth-century hymn, having been written in 1945, in Malvern, New York. The tune, Wakefield, was named after the composer’s mother, Alice Wakefield. The strong, matter-of-fact movement of the melody expresses certainty and confidence in God.

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

The hymn provides a clear and biblical explanation of the work of salvation. Trace the truths Norman Clayton presents so simply and carefully, through the Scriptures, and you will see what a fine declaration of the gospel of grace he gives us.

Let’s begin with the word “hope.” We tend to use that word of a wish or a maybe. (E.g. “I hope it won’t rain on Saturday. We’re going to a ball game.”) But in Scripture, the word is better defined as: the joyful certainty of future blessing. It describes a settled confidence in God, and His faithful Word. a “living hope.”

(1). Our hope rests in the Lord Jesus Christ (Acts 16:30-31), who gave Himself for us on the cross (Gal. 2:20), to pay our debt of sin (I Cor. 15:3; I Pet. 2:24). And the necessary companion of that is His resurrection. “For me He died, for me He lives” (refrain). “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead” (I Pet. 1:3).

(2). The saving work of Christ is not just a hope, it’s our only hope (Jn. 14:6; Acts 4:12). Good works can’t save us, nor church membership, nor special rituals, nor anything else we may do (Eph. 2:8-9; Tit. 3:5). “All have sinned” (Rom. 3:23), and sinners are “condemned already” (Jn. 3:18). A righteous God is “angry with the wicked every day” (Ps. 7:11). “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Rom. 1:18).

What, then, is the answer? Simply that God, in grace, has provided a sinless Substitute to die in our place, and pay our debt of sin. When we trust in Christ as our Saviour, His righteousness is credited to our account, just as our debt of sin was charged to Him. For He [God the Father] made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (II Cor. 5:21).

(3) concerns the present intercessory work of Christ, as our great High Priest in heaven. When the work of redemption was accomplished, Christ ascended on high, and is seated at the right hand of the Father (Heb. 1:3). His presence there eternally proclaims that our debt has been paid (Rom. 8:33-34). “Therefore He is also able to save to the uttermost [completely and forever] those who come to God through Him, since He always lives to make intercession for them” (Heb. 7:25).

(4). This is a work of grace, God’s unearned and unmerited favour, given “freely.” “By grace you have been saved through faith” (Eph. 2:8). Grace renders any human effort unnecessary and totally irrelevant. Works cannot coexist with grace in saving us. “To him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Rom. 4:4-5; cf. 11:6).

(1) My hope is in the Lord
Who gave Himself for me,
And paid the price of all my sins
At Calvary.

For me He died,
For me He lives
And everlasting life and light
He freely gives.

(4) His grace has planned it all,
‘Tis mine but to believe,
And recognize His work of love
And Christ receive.

To study the words of this song, and check out the Scriptures behind them, is to come to a better understanding of what salvation is, and how it was accomplished.

Questions:

  1. If you could write another stanza for Mr. Clayton’s hymn, is there anything you would add to his explanation of the gospel?
  2. Does your church preach the gospel in this clear and straightforward way?

Links:

Happy the Home

Words: Henry Ware, Jr. (b. Apr. 21, 1794; d. Sept. 25, 1843)
Music: St. Agnes, by John Bacchus Dykes (b. March 10, 1823; d. Jan. 22, 1876)

Note: This hymn exalting the godly Christian family was published in 1846. Its message is still relevant. In fact, we need strong families even more today.

Two words in the hymn need a bit of explanation and comment. The second line of (3) says that in the godly home “praise is wont to rise.” To say it’s their “wont” is to say it’s their habit or custom. I notice the Cyber Hymnal changes the line to: “And praise each day does rise,” Fine, but I don’t think a change is really necessary. “Wont” is a common enough word in poetry, and easy to learn.

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

More significantly, what is a happy home? Ask someone if he’s happy, and he’ll likely consider the mood he’s in, and the degree to which the circumstances of the moment are pleasant and enjoyable. Maybe most would think of the common ditty with its fourfold “Happy birthday to you,” often sung raucously, and off key, amid laughter and jokes about whether the person shows his age or not.

But is that what Henry Ware had in mind, a house full of laughter and fun? The giddier and goofier the better? No, not primarily. He’s using the word in the sense of favoured, or blessed–which is an acceptable connotation. But happy is not a word I would choose, because it’s easy to misunderstand, and because of its root meaning. It comes from “hap” which means by chance (think of the word haphazard), which is not what the author intends, either.

That the word “happy” can be misunderstood was noted by the committee that worked on a revision of the hymnal for the United Methodist Church, leading them, for a time, to exclude this song from the book. They wondered:

Does it teach that unhappiness in a home (i.e. physical or mental impairment and illness, death, estrangement, violence) necessarily demonstrates a family’s lack of Christian commitment and God’s absence?

Companion to the United Methodist Hymnal, p. 386

This is a rather strange comment. Yes, the word happy can be misunderstood, as I’ve noted. Perhaps, therefore, for this hymn–which is in the public domain–the phrase could be altered to, “How blessed the home…” in line one of (1), (2) and (3).

But, regarding the committee’s comment, we must also make a clear distinction between illness and disability, on the one hand, and estrangement and violence on the other. The former can draw family members together in loving concern and mutual support. Such a home can be blessed with an even stronger sense of the presence and enabling grace of God.

The latter, describing division and conflict, is symptomatic of a lack of Christlike love on the part of one or more. Certainly, it’s possible, in the latter case, for individuals in the home who are walking in the Spirit, to sense the nearness of the Lord. But the home will not be characterized overall by His realized presence.

This concern is relevant to Mr. Ware’s thinking. Notice the emphasis in the hymn on Christian unity.

(1) Happy the home when God is there,
And love fills every breast;
When one their wish, and one their prayer,
And one their heav’nly rest.

This is continued in (2), where “Jesus’ name is sweet to ev’ry ear,” and in the prayer for unity in (4). We are to endeavour “to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). It takes continuing effort, but it’s worth it. We are to love one another as Christ has loved us (Jn. 13:34). In truth, much that is said to the local church can also be applied to the Christian home. We should be:

Bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.

Col. 3:13-15

Parents are to set the example, in their love for Christ (2), and in basing their conduct and decisions on God’s Word (3). An important part of their responsibility as parents is to train their children to honour and obey the Lord (Josh. 24:15; Prov. 22:6; Eph. 6:4) and, early on, to love and trust in the Saviour. Praying and praising God as a family will draw them all together in a special way.

Friends of ours have developed a large binder full of pictures of family and friends, as well as Christian workers around the world (hundreds of pictures). As part of family devotions each day they turn to a new page and pray for the individuals pictured there. That is the kind of thing Henry Ware had in mind!

(3) Happy the home where prayer is heard,
And praise is wont to rise;
Where parents love the sacred Word
And all its wisdom prize.

Questions:

  1. What can you do to encourage and strengthen Christian families–your own, or those of others?
  2. What effect would having a number of such families in your church have on its life and ministry?

Links:

Just a Closer Walk

Words: (source unknown)
Music: (source unknown)

Note: This is an old African American spiritual whose exact origins seem to have been lost. It was possibly a slave song in the southern United States, in pre-Civil War days. It continued to be used in black churches into the twentieth century, and was sung by southern gospel quartets in the 1940s. Around 1956 Elvis Presley made a recording of the number, achieving record sales with it. Soon dozens of secular artists were adding it to their repertoire, and it has become a standard.

Usually, when a religious song receives such wide acceptance, it’s because there is little to it–no doctrinal depth, or strong Bible teaching that would limit its appeal. This one is no exception. There is nothing here about salvation through faith in Christ, or other important truths. But that does not mean it’s without value. The lyric, though simple, reflects a sincere and heartfelt love for the Lord, and a humble recognition of human weakness.

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

In cosmic terms, earth is close to our sun. Though they are 93 million miles apart, out where most distances are measured in light years, that is not far at all. And the same relativity is true when the word is applied to human relationships. We may live close to our neighbours geographically, and still not be close emotionally. Perhaps we might even confess concerning a relative who has died, “We were never close,” meaning not on intimate terms.

Friendship. A close friendship will be marked by such things as: mutual respect and love, trust in the loyalty of the other person, freedom to share our thoughts and dreams, and a determination to stick together and help one another any way we can.

Sometimes friendships like that can form a stronger bond than blood ties. As the Bible puts it, “There is a friend who sticks closer than a brother” (Prov. 18:24)–closer even than the members of one’s own family. Ruth experienced that kind of bond with her mother-in-law Naomi. “Ruth clung to her” and determined to go with her wherever she went (Ruth 1:14, 16-17).

The Israelites were commanded, “You shall walk after the Lord your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast [keep close] to Him” (Deut. 13:4). As those words suggest, there is a link between closeness to God and adhering to the precepts of His Word.

In spiritual terms, this has an application to our relationship with the Lord today. As Christians, we should “walk by faith, not by sight” (II Cor. 5:7). And we are to “walk in newness of life” (Rom. 6:4). Such exhortations describe a life of trust in God, and one that is conformed to His Word and will. This is accomplished as we “walk in the Spirit” (Gal. 5:16), responsive to, and enabled by Him. And as John says of his readers, “I have no greater joy than to hear that my children walk in truth” (III Jn. 1:4).

In a psalm we read, “I cling to Your testimonies [referring to God’s laws]” (Ps. 119:31). And King David wrote of God, “My soul follows close behind You” (Ps. 63:8; cf. I Jn. 1:7). It is a poetic picture of faith and obedience, and of intimate fellowship. A longing for that kind of relationship should infuse the heart of each child of God. If we truly love Him, and know our deep need, we should want to walk with Him in ever closer friendship and fellowship.

(1) I am weak, but Thou art strong;
Jesus, keep me from all wrong;
I’ll be satisfied as long
As I walk, let me walk close to Thee.

Just a closer walk with Thee,
Grant it, Jesus, is my plea,
Daily walking close to Thee,
Let it be, dear Lord, let it be.

(2) Through this world of toil and snares,
If I falter, Lord, who cares?
Who with me my burden shares?
None but Thee, dear Lord, none but Thee.

From earliest times, great saints have walked closely with God in that way. Enoch did, and Noah too (Gen. 5:22; 6:9). It is a walk that should continue on through time into God’s eternal day.

(3) When my feeble life is o’er,
Time for me will be no more;
Guide me gently, safely o’er
To Thy kingdom shore, to Thy shore.

Questions:

  1. How would you summarize the important qualities of the Christian walk?
  2. What are the main obstacles and hindrances to a consistent Christian walk?

Links:

God of Our Fathers

Words: Daniel Crane Roberts (b. Nov. 5, 1841; d. Oct. 31, 1907)
Music: National Hymn, by George William Warren (b. Aug. 17, 1828; d. March 17. 1902)

Note: The revisionists are troubled by the use of “fathers” in the opening line. One hymnal has amended this to “God of the ages.” Pardon me, but this is silliness! It’s clear that forefathers are in view–a common designation for ancestors. Given that the song was written for the American Centennial in 1876, possibly the author had men such as George Washington, and Thomas Jefferson specifically in mind–the nation’s founding “fathers.”

Daniel Roberts called himself a simple “country parson,” and submitted his hymn to the Centennial planning committee anonymously. He was happy to stay in the background. Though Pastor Roberts suggested an old tune that could be used, George Warren was asked to compose one especially for the hymn. With its unique trumpet fanfare before each stanza, it provides a superb setting for the text.

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

Though there is no mention of Christ and the foundational importance of the gospel of grace, this remains a truly magnificent national hymn. It was written by a Christian clergyman, and when he speaks of God’s love, God’s Word, and the One who should receive the glory for blessings enjoyed (2), there is no question what he means. This is a hymn that can (and should) be sung by all Christians, even in countries other than the United States, since there are no explicit references in it to that nation.

In our day, the concept of “the separation of church and state” has been grossly misapplied. In the United States Constitution, the First Amendment states that “Congress shall make no law respecting an establishment of religion [i.e. creating an official state church], or prohibiting the free exercise thereof.” This is abundantly clear. And there was no intention of utterly secularizing all of public life.

But it has now been warped to mean that there can be no expression of religious faith at government-sanctioned events, in public schools, and more. Other nations have followed the same prohibition, removing virtually any admission that our blessings come from God, and we are accountable to Him for how we use them. This is not a step forward!

It’s certainly not in keeping with the strong statement made by Daniel Roberts’ hymn. Even a brief look at the lyrics will show it is solidly biblical, and says some significant things.

(1). God created an immense and beautiful universe of stars and planets, and He holds them in their place (Gen. 1:1; Ps. 19:1; Col. 1:16-17). To Him we are grateful, and lift our songs to praise to the throne of the Almighty.

(2). We can look back on the way God has led us, and blessed our nation with freedom. We desire that the Lord be our Ruler still, guarding and guiding us day by day. For this to happen, we realize that we must obey His Word, and do His will.

(3). We call upon God to protect us from our enemies, and from those natural disasters that threaten us. May we continue to experience the Lord’s “bounteous goodness” in a land of peace and lawful order.

We want what Daniel Roberts calls God’s “true religion” to be expressed in our society. “Religion” may be defined as what believers do for God. It isn’t religion that saves us. Only in the finished work of Christ on the cross can do that, through personal faith in Him (Jn. 3:16). But religion involves the application of Christian principles, and consistent godly conduct by the people of God. James puts it this way:

If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

Jas. 1:26-27

(4) We need to experience the grace of God (His enablement) if we are to express His love to those around us. Life isn’t always easy. We need the daily blessing of divine refreshment, as we look forward to a better day to come. And I would argue Scripture teaches that ultimately that “better day” will be ushered in when the Lord Jesus Christ, “the Prince of Peace” returns to reign, to His great glory (Isa. 2:4; 9:6-7).

(1) God of our fathers, whose almighty hand
Leads forth in beauty all the starry band
Of shining worlds in splendour through the skies
Our grateful songs before Thy throne arise.

(2) Thy love divine hath led us in the past,
In this free land by Thee our lot is cast,
Be Thou our Ruler, Guardian, Guide and Stay,
Thy Word our law, Thy paths our chosen way.

Questions:

  1. What particular national blessings do you thank the Lord for?
  2. What can you do to counteract the sad secularizing of the government, the media, and so on?

Links:

Majestic Sweetness Sits Enthroned

Words: Samuel Stennett (b. June 1, 1727; d. Aug. 24, 1795)
Music: Ortonville, by Thomas Hastings (b. Oct. 15, 1784; d. May 15, 1872)

Note: Pastor Stennett’s beautiful hymn of worship was published in 1787, and back then called “Chiefest Among Ten Thousand, or the Excellencies of Christ,” originally a reference to the bridegroom in the Song of Solomon (5:10). The hymn had nine stanzas, of which (1), (4), (5), (7), and sometimes (9) are commonly used today. (With the tune Ortonville, the last line of each stanza is repeated.)

Little of Stennett’s work has been altered, though the second line of (1) was changed from “Upon His awful brow.” (Awful, now, is usually taken to mean disgusting or revolting, though it used to refer to something that filled one with awe and reverence.) Stennett began the hymn with (2), which is certainly an appropriate summons to praise:

(2) To Christ, the Lord, let every tongue
Its noblest tribute bring
When He’s the subject of the song,
Who can refuse to sing?

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

Samuel Stennett was a fifth generation pastor, and an able and godly man. His mind seemed to be full to overflowing with the things of the Lord. On one occasion, because of a throat problem, he was given a concoction to gargle that contained vinegar and other ingredients. Immediately, he said, with great emotion:

“‘And in His thirst they gave Him vinegar to drink’ [Ps. 69:21]. Oh, when I reflect upon the sufferings of Christ, I am ready to ask, ‘What have I been thinking of all my life? What He did and suffered are now my only support.”

Samuel Stennett

The phrase “majestic sweetness” (1) is an interesting combination. The latter word is used in the sense of pleasing and agreeable. Christ in heavenly majesty, crowned with glory at the right hand of God the Father (Heb. 1:3), is not seen as harsh and tyrannical, but as abundantly gracious. In this character He is approachable by the children of God in their need.

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Heb. 4:14-16

(1) Majestic sweetness sits enthroned
Upon the Saviour’s brow;
His head with radiant glories crowned,
His lips with grace o’erflow.

This is the One who willingly humbled Himself, and became obedient to the Father’s will, even to the point of suffering the cruelty of the cross (Phil. 2:8). He did it to pay our debt of sin, so that we, through faith in Him, could be delivered and receive the gift of eternal life (Gal. 2:20; Eph. 2:4-5).

(5) He saw me plunged in deep distress
And flew to my relief;
For me He bore the shameful cross
And carried all my grief.

Several of the stanzas that are seldom used also have a tender message for us. It’s worth going to the Cyber Hymnal and reading them all. But here are a couple of examples. Pastor Sennett glories in the beauty of His Saviour (3), and revels in the blessings He has poured out “upon my guilty [unworthy] head.”

(6) His hand a thousand blessings pours
Upon my guilty head:
His presence gilds my darkest hours,
And guards my sleeping bed.

After dealing in depth with the subject of our great salvation, earlier in Romans, the Apostle Paul says there is only one possible response to what the Lord has done for us.

I beseech you [appeal to you] therefore, brethren, by the mercies of God [because of all that He has done for you], that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

Rom. 12:1

With the able pen of Samuel Stennett, this becomes:

(9) Since from His bounty I receive
Such proofs of love divine,
Had I a thousand hearts to give,
Lord, they should all be Thine.

Questions:

  1. What truth in particular about our Saviour strikes you, in Pastor Stennett’s hymn?
  2. What other hymns do you know and use that have this kind of warmth in worship, while also expressing strong doctrinal teaching?

Links:

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