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Baptism Meaning: About Christ’s Baptism and Ours

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Question: I’ve been wondering about baptism for years. Why was Jesus Himself baptized at age 30, when He had matured enough, while in our time children as low as day-born, who do not understand even the meaning of baptism, are being baptized?

Answer: Excellent questions. Baptism has been used to picture various things, down through history. The Jews of ancient times baptized Gentiles when they became adherents of the Jewish faith. But you have raised two particular issues.

Our Baptism Meaning

Let’s first think about the baptism of little children. This practice goes back many years, but there is absolutely nothing in the Bible instructing us to baptize little babies. Nothing! It is a tradition of some branches of the church, but it is based on error, and leads to dangerous presumption.

My father was baptized as an infant, in England, in 1902. His baptismal certificate reads: “Christian, dear child, we call thee….Now is thy heavenly rest begun.” But sprinkling water on a baby’s head does not make him a Christian, or a member of the church. Salvation comes through faith in Christ alone, apart from any works or rituals (Jn. 3:16; Acts. 16:30-31; cf. Eph. 2:8-9).

There’s a reason why the rite is sometimes called “believer’s baptism.” It’s because the examples we have in Scripture are of adults being baptized as a sign of their personal faith in Christ (Acts 2:41; 8:12, 35-37). And water baptism by immersion seems to fit the biblical pattern best. For one thing, it best interprets the meaning of the Greek word for “baptize.” And it best pictures the death of Christ (down into the water) and the resurrection of Christ (up out of the water).

In baptism we bear witness to our identification with Christ, confessing the value of His death and resurrection for ourselves. Water baptism is for Christians, those who have put their faith in the Lord Jesus Christ as Saviour, and who want to witness to their faith before others, and also express their commitment to live for the Lord “in newness of life” (Rom. 6:4).

Baptism is a significant step of obedience to the Lord, but it does not save a person. No ritual can do that. It is an outward sign and testimony to what has already taken place, through faith in the Saviour.

Christ’s Baptism Meaning

The baptism of Christ was different. It came at a time when John the Baptist was using the ceremony of water baptism to symbolize the participant’s repentance of sin, and his or her desire to be ready for the Messiah’s coming (Matt. 3:1-2, 5-6). But the Lord Jesus was never a sinner who needed to repent. That may well be why John tried to refuse to baptize Him (Matt. 3:14).

The Lord’s response was, “Permit it to be so now, for thus it is fitting for us to fulfil all righteousness” (vs. 15). So, what does that mean? We know that Christ’s baptism was unique, but the Bible doesn’t explain exactly what His words mean. I think there were at least two things involved.

1) The Lord was about to begin His three years of earthly ministry, and for Him this was an act of public dedication to do the Father’s will (cf. vs. 17). That it was a significant (and unique) moment is attested to by the fact that the Triune Godhead was involved. The Spirit of God, taking visible form (as a dove) came and rested upon the Son of God, and God the Father voiced His approval from heaven (Matt. 3:16-17).

2) It was also a way of standing in the place of sinners. Though He was innocent of any personal sin, Christ was going to be the Sin-bearer, taking our place under the judgment of God. “He [God the Father] made Him who knew no sin to be sin for us” (II Cor. 5:21). “The Lord has laid on Him the iniquity of us all” (Isa. 53:6). So His baptism may have also been a symbol of His identification with us.

I hope those few thoughts are helpful to you. We have to discern baptism meaning from the Scriptures, not from traditions–no matter how well-meaning they are.

Believer’s Crowns: Heavenly Rewards for the Christian

Believer’s crowns make an interesting study. There are five, or possibly six “crowns” referred to in the New Testament as being associated with the Christian life. And in each Bible passage, the word for “crown” is a special one. (The Greek word is stephanos.) That’s not the Greek word for a kingly crown, the symbol of rulership, which is diadema. It’s true we will reign with Christ (Rev. 5:10). But the stephanos crowns are for a different purpose. The Greek word means a garland, or a laurel wreath. And that puts us back into the setting of the ancient Olympic Games.

wreath crown

Back then, instead of a medal for the winner, a crowning wreath was presented, and placed upon the victor’s head. It could be woven of oak, or ivy leaves. Or sometimes it was made of gold–but made to look like a wreath of leaves. That’s the word used for the believer’s crowns. It refers to a prize or award.

And it’s of interest to us just what those crowns are to be awarded for. What kinds of things fall into the category of being worthy of eternal reward? Well, the crowns indicate that there are basically three areas of commendation–each of which has a couple of aspects to it. There may be other things recognized and rewarded. But these are the ones God tells us about. So, let’s look at them briefly.

I. The Saint’s Crowns

These are awarded for our sanctification–for holy living, in other words. God desires our progressive sanctification in daily life and experience. And the two aspects of that are: saying “No” to self (selfishness and self-will), and saying “Yes” to God.

A) And for the first of those there’s what’s called the Imperishable Crown, for saying “NO” to self, when we’re tempted to indulge our fleshly desires. Scripture says:

“Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate [self-controlled, disciplined] in all things. Now they do it [that is, athletes do it] to obtain a perishable crown, but we for an imperishable crown….I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified [that is, disqualified from being awarded the crown]” (I Cor. 9:24-27).

We’re to say no to fleshly desires, so we don’t waste our energies on things of no eternal worth. That’s the first aspect: saying no to self.

B) Then the Crown of Righteousness is awarded for saying “Yes” to God, showing our love for Him, by our faithfulness to duty. Paul says:

“I am already being poured out as a drink offering, and the time of my departure [my death] is at hand. I have fought the good fight, I have finished the race, I have kept the faith. [I’ve done all that God has asked of me.] Finally, there is laid up for me the crown of righteousness which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. [In contrast, he says] Demas has forsaken me, having loved this present world” (II Tim. 4:6-8, 10a).

So holy living involves a love for, and commitment to God. And the flip side of that is a rejection of selfish, self-centred, and carnal living. And both aspects will be recognized, before “the Judgment Seat of Christ” (Rom. 14:10). And another special word is used there. This is not the place where sinners are judged and condemned to eternal loss. (That is the Great White Throne, Rev. 20:11-15.) The Greek word for “judgment seat” is bema, meaning a judge’s stand. Again, at the Olympic Games, this was where competitors stood to receive their awards.

II. The Servant’s Crowns

These crowns are awarded specifically for our service for Christ. And the two aspects of that are our ministry to the unsaved, and to the saved–to our fellow-believers in the church of Christ. These two ministries correspond to what can be described as evangelism and edification.

A) First there’s the Crown of Rejoicing, for a fruitful ministry of the gospel to the unsaved. And in a sense those who are born again through our witness are themselves our crown or reward–although I think there may well be a victory wreath awarded, as well. But in this case there’s a concrete and human effect that can be seen in heaven. People who are there because of our witness.

Early in his first letter to the Thessalonian Christians, Paul says that when he preached the gospel to them, they turned to God from idols–they got saved (I Thess.1:5, 6, 9). And Paul says:

“What is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (I Thess. 2:19-20). And compare that to what the prophet Daniel says, “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness [shall shine] like the stars forever and ever” (Dan. 12:3).

B) Then, combine that with the Crown of Glory, for a fruitful ministry to the Lord’s people, in the church of Jesus Christ.

“Shepherd the flock of God which is among you, serving as overseers [says Peter], not by constraint but willingly, not for dishonest gain, but eagerly; nor as lords over [or, bossing around] those entrusted to you, but being examples to the flock; and when the Chief Shepherd [Christ] appears, you will receive the crown of glory that does not fade away” (I Pet. 5:2-4).

So the servants of God will be rewarded–both for outreach to the unsaved (evangelism), and for faithful ministry to the people of God (edification, a building up).

III. The Sufferer’s Crowns

There are special rewards for steadfastness in suffering, for exhibiting faith and patience in the midst of difficult and testing times of any kind. And also for suffering specifically for the cause of Christ–that is, for being persecuted for our faith. Both will earn the same crown.

A) The Crown of Life is awarded first for simply trusting God in our trials, bearing them, with grace and patience. This award is for our recognition that we can thank the Lord in our trials, for what He’ll accomplish through them.

“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience….Blessed is the man who endures temptation [or testing]; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love Him” (Jas. 1:2-3, 12).

B) Then the Crown of Life will also be awarded to those who are faithful in times of persecution. Some even to the point of death–Rev. 2:10. In the context there, Christians take a stand against what’s called the synagogue of Satan, and suffer for it. So the Lord says:

“Do not fear any of those things which you are about to suffer….Be faithful until death and I will give you the crown of life.”

Well, there they are, in brief:

¤ The saint’s crowns for godly living ¤ The servant’s crowns for diligent service, ¤ The sufferer’s crowns for faithfully bearing the trials of life

Those are the things I believe God looks upon as being especially worthy of eternal reward. But I want to conclude with one more point:

IV. The Church in Glory

It’s described in Revelation, Chapter 4. John has just been caught up into heaven (vs. 1). And look what he sees.

“Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. And He who sat there was like a jasper and sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald. Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads” (Rev. 4:2-4).

Now, for a number of reasons we don’t have space to go into here, it’s quite likely that those “twenty-four elders” are meant to represent the church of Jesus Christ–or they’re representatives of the church. There are quite a few commentators who hold that view. And without going into detail about it, let me take that to be the case–that the 24 elders are meant to picture or represent us, believers who have been raptured and rewarded, and now are seated before the throne of God.

And there we are, wearing our white robes, and crowns –same word as before–stephanos, our laurel wreaths of victory. And we’re enveloped in an atmosphere of glorious praise. And look what happens:

“Whenever the living creatures give glory and honour and thanks to Him who sits on the throne, who lives forever and ever, the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, to receive glory and honour and power…” (Rev. 4:9-11a).

Some Bible versions simply say “when,” in vs. 9. But “whenever” is a suitable translation– meaning as often as. So, John seems to be describing a heavenly ceremony of worship that we’ll apparently perform many times, not just once. Whenever the glories of the Lord are proclaimed, our response will be to cast our laurel wreaths, our medals of honour, at His feet.

By that we’ll be saying, in effect, “Lord, all the glory belongs to You, not to us. The blessings we enjoy are all of Your grace.” And, of course, our attention will be drawn to Christ, God’s Lamb. Look at Chapter 5:

“Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, ‘Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!'” (Rev. 5:11-12).

The Lamb that once was crowned with thorns. That’s the same word again. He received a laurel wreath of thorns. Jesus was “rewarded” with a painful wreath of thorns, that you and I might wear crowns of glory. And that’s grace, God’s unmerited favour. His brow was pierced, that yours and mine might be adorned with wreaths of gold. No wonder, time and again, we’ll cast our crowns before Him. Oh, the grace in all that He’s done for us! As the John Peterson song puts it:

Standing before Him at last,
Trials and troubles all past,

Crowns at His feet we will cast–

Jesus is coming again.

Between Two Worlds: About Christian Music at Summer Camps

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“I am hard pressed between the two, having a desire to depart and be with Christ, which is far better” (Phil. 1:23).

Reel to reel recorder
Photo courtesy Joe Haupt

Today I’ve been going through old recordings, with a view to transferring at least some of the songs to my iPod. (Seems to me they call it “ripping” now.) It’s been a tour down the proverbial memory lane, recalling musical experiences going back fifty and sixty years.

I listened to Elbert Tindley, the son of pastor and gospel song writer Charles Albert Tindley (1851-1933), author of Nothing Between, Leave It There, We’ll Understand It Better By and By, and many more. Elbert and his wife Hazel travelled from place to place, presenting the gospel in word and song.

Mr. Tindley had a powerful tenor voice–and he loved his high notes! Hazel played the piano, and sang duets with him in a sweet soprano that was quite a contrast to Elbert’s musical muscle. I can recall this couple singing in our church, when I was a boy, and I believe they visited in our home as well.

Nothing between my soul and the Saviour,
Naught of this world’s delusive dream.
I have renounced all sinful pleasure;
Jesus is mine, there’s nothing between.

Then there was the Youth for Christ Quartet, which my father trained, and in which my cousin Gord sang. Canadian evangelist Barry Moore was planning some evangelistic meetings in Europe, around 1950, and he wanted a musical group to go with him. That’s the reason the quartet was put together. As a boy, I can recall being in the recording studio, when they cut a number of songs on disk. Currently I’m preaching a series of messages on the life of Joseph, and I was particularly struck by the quartet’s rendering of Farther Along–so appropriate to Joseph’s early trials, and what happened later (cf. Gen. 50:20).

Farther along we’ll know all about it;
Farther along we’ll understand why.
Cheer up, my brother, live in the sunshine,
We’ll understand it all by and by.

In the early 60’s, my father and I sang with the Ambassador Male Choir. The group ministered in many churches in the Toronto area, and also went on tour, visiting churches in Michigan and elsewhere. What great times of fellowship we had! The scratchy old recording that remains includes a gospel song we used many times: My Anchor Holds (cf. Heb. 6:19-20).

Troubles almost whelm the soul;
Griefs like billows o’er me roll;
Tempters seek to lure astray;
Storms obscure the light of day;
But in Christ I can be bold,
I’ve an anchor that shall hold.

But it was the playing of another recording that shook me to my very soul. It brought me both joy and an aching sadness. When my wife Beth was a pre-teen, she attended Pioneer Camp for Girls, in Ontario (an Inter-Varsity camp)–many years before I knew her. It was there she put her faith in the Saviour. Actually, Christian camps have figured prominently in both our lives. I was saved at a camp too, working there for a couple of summers in later years. My wife and I met while we were both involved in camp ministry.

One year when Beth was at Pioneer Camp–at the age of twelve–a recording was made of all the campers joining in song. It was the custom to gather them for half an hour of singing each day, and the recording allows us to sit in on one of those sessions. It seems these were somewhat informal, with songs either announced with a brief comment, or the leader simply starting them off by singing herself. Sweet young voices, lifting words of praise to God.

And this is where I felt a jarring disjunction, and disheartenment with the world of today. Of course, since many camp leaders now are from churches that rarely use hymns, they don’t know many of them. And anyway, “Children won’t understand those old-fashioned songs”–or so the thinking goes. Better to give them something simple and upbeat–”Stomp your feet and clap your hands for Jesus,” or some such ditty. Then, of course, what youthful singing could exist without drums and guitars, or a rollicking piano, and an incessantly syncopated beat? The louder the better! I had the camp chapel experience recently. I know!

For many years, I went with my parents to a family camp for two weeks every summer. And one of the things that struck me about those days, even when I was a small boy, was how dramatically different things were there from the world beyond the gates. I used to think, “This must be what heaven is like.” But now there seems to be a rush to adopt as much of the world as possible. It is often evident in standards of dress, and in the music used. Have we forgotten: “What is highly esteemed among men is an abomination in the sight of God” (Lk. 16:15)?

So, what was the music like sixty years ago, at Pioneer Camp? Well, in succession, the children joined in singing together: How Great Thou Art; What a Friend We Have in Jesus; And Can It Be? The Love of God; I Know Whom I Have Believed; God Is Our Refuge (Psalm 46); May All Those Who Put Their Trust in Thee Rejoice; and All Hail the Power of Jesus’ Name.

And what about accompaniment? There was none! No thundering instrumentation, no intrusive rhythm section. The girls sang a cappella with apparent ease, in beautiful two part harmony, sometimes injecting counter-melodies and more complex parts singing.

I’ll never understand how on earth they did it, when many campers were from non-Christian homes, and were only there for a week! I played a bit of the recording for my musician son, and he commented that it sounded like a trained choir. What leaders of young choirs wouldn’t give for children that sang that well so quickly.

It was glorious! And it made me wonder if I’ve overstayed my time on this old earth. The heavenly choir seems more inviting all the time! I feel as though I’m caught between two worlds: what used to be, and what one day will be (cf. Rev. 15:2-4).

Of course I’m not saying campers shouldn’t sing fun songs as well, and have times of laughter, and all kinds of exciting activities. But are we not failing them if we don’t take the opportunity to give them a taste of what worship in song is all about? Are we not short-changing them, if they go home no better acquainted with the great hymns of the church than when they came? I’m convinced of it. “Ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls” (Jer. 6:16).

I’m not optimistic that we can turn the tide. But if you are involved in camp work, please, please teach the children something of our rich heritage of hymnody. Explain unfamiliar words, and present some background stories about the authors. They will be the better for it, and so will tomorrow’s church, if Jesus tarries.

Born Again: Is it necessary to be born again?

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Note: I don’t often deal with sarcastic comments like this, especially ones that contain numerous errors. But I accepted the challenge, in this case. Perhaps my answer will clear up some questions for others.

Question: If the Baptists and evangelicals are correct, and their “born again” experience is the true and only means of salvation, isn’t it odd that the term “born again” is only mentioned three times in the King James Bible? If “making a decision for Christ” is the only means of salvation, why doesn’t God mention it more often in his Word? Why only three times? Isn’t that really, really odd?

Why is it that the Apostle Paul, the author of much of the New Testament, never uses this term? Why is this term never used in the book of Acts to describe the many mentioned Christian conversions? Why is this term only used by Jesus in a late night conversation with Nicodemus, and by Peter once, in just one letter to Christians in Asia Minor?

If you attend a Baptist/evangelical worship service, you will hear this: “You must be born again: you must make a decision for Christ. You must ask Jesus into your heart. You must pray to God and ask him to forgive you of your sins, come into your heart, and be your Lord and Saviour (the Sinner’s Prayer).”

For this, you must be an older child or adult who has the mental capacity to make a decision to believe, to make a decision to repent, and to make a decision to ask Jesus into your heart.

It is very strange, however, that other than “you must be born again” none of this terminology is anywhere to be found in the Bible! Why do Baptists and evangelicals use this non-biblical terminology when discussing salvation?

Maybe “accepting Christ into your heart” is not what being born again really means. Maybe making a “decision” for Christ is not how God saves sinners!

Answer: H-m-m… Well, first of all, thank you so much for your thoughtful comments. I certainly agree with some of what you have to say–sort of. I agree that it’s possible to use vague or unbiblical terminology when making an evangelistic appeal. Sometimes it just confuses the issue.

One you don’t mention is “God be merciful to me a sinner” (Lk. 18:13)–which is actually “the sinner’s prayer,” a term you apply to something else. It’s a good prayer, as far as it goes, but it is pre-Calvary. It describes a repentant Jew appealing to the blood stained mercy seat in the temple. It could literally be rendered, “God be mercy-seated to me a sinner.”

I would hope, whatever we tell the unsaved, we direct them to the cross of Christ, and explain that things such as the new birth are ultimately available because our debt of sin has been paid by Christ (Eph. 1:7). Central to the gospel of grace is that “Christ died for our sins” (I Cor. 15:3), and we are to “believe on the Lord Jesus Christ” for salvation (Acts 16:31; cf. Jn. 3:16; Gal. 3:26).

Having said this, though, let me add a couple of thoughts in defence of using expressions in our presentation of the gospel that are not specifically found in the Word of God.

First, the fact that a term is not actually found within the pages of Scripture does not automatically disqualify it. Otherwise, a word like Trinity would be off limits. What is important is whether the expression accurately reflects a truth or doctrine that is found in God’s Word, whether or not the word itself is there.

Second, the spiritual and eternal work of the Holy Spirit is difficult (or impossible) for God to describe to us, given that we are finite creatures, so much oriented to a mortal existence in a physical universe. The Lord therefore often uses spatial and concrete imagery, in order to picture or symbolize spiritual realities.

These are metaphors for spiritual truth. They say to us, “This is something like that.” But we must be careful not to come to the conclusion (as Nicodemus mistakenly did, in John 3:4) that, “This is exactly the same as that.”

The “filling” of the Spirit is one such term–found in both the Old and New Testaments (Exod. 31:2-5; Eph. 5:18-21). We are not to think in terms of God’s Spirit being poured into us as if we were so many quart sealers. Both the Hebrew and Greek words so translated mean filling and fulfilling. They represent God’s enablement and empowerment of the believer to accomplish (or fulfil) His purpose.

You state that the term “born again” is only mentioned three times. I wonder if you are implying that God has to say things more than three times, or they don’t count. Isn’t even once enough, if the Lord says it?

Granted, if we are thinking specifically of those two English words in one particular Bible version, what you say is true. The words “born again” are found three times (Jn. 3:3, 7; I Pet. 1:23, KJV and NKJV). However, there are a number of expressions that are closely related, and others that have a significant association to the new birth.

  1. Another text you should consider is John 1:12-13 which speaks of being “born…of God.” John, in his first epistle, says that a consistently righteous life is one of the evidences that the individual is “born of Him,” or “born of God” (I Jn. 2:29; 3:9; 5:18).
    Incidentally, those verses in John’s Gospel also refer to “receiving” Christ, explaining that it means to “believe in [or on] His name.” Compare Colossians 2:6, “As you have therefore received Christ Jesus the Lord, so walk in Him.”
  2. In John 3:5 the Lord speaks of the need to be “born of water and of the Spirit.” (And I believe the “and”–kai in Greek–is intended to have the force of “that is,” or “in other words,” using water as analogous to the new birth. (Cf. Jn. 4:10, 14; 7:37-39, where water is also symbolic of the work of the Spirit.)
  3. Then, there’s John 3:8, which speaks of being “born of the Spirit.”
  4. Titus 3:5 is another text to consider. There Paul speaks of the “regenerating” work of the Holy Spirit–regeneration being another term meaning born again. (So, you see, Paul did speak of the new birth.)
  5. And you did not include First Peter 1:3, which speaks of Christians being “begotten [i.e. born] again.”

Add to this texts that refer to the saved person becoming a “new creation” (II Cor. 5:17), and being “created in Christ Jesus” (Eph. 2;10), and you will begin to see that this is a concept well supported by Scripture in various ways.

You question whether it’s correct to say that the born again experience is the true and only means of salvation. Some final thoughts on that.

First, we can say, on the authority of the Son of God Himself, that the new birth is absolutely necessary. In order to enter the kingdom of God, an individual “must be born again” (Jn. 3:7). By a physical birth we enter this earthly kingdom, by a spiritual birth we become part of the kingdom of God.

But being “born again” is not the only term that can legitimately be used to describe salvation. Saved, redeemed, converted, receiving Christ, and so on, are others. Even the expression “born again” itself can be translated various ways. Williams New Testament has “born from above;” the Amplified Bible has “born anew (from above).”

However it’s described, whatever terminology is used, the point the Scriptures make over and over is that salvation is a gift of God’s grace, apart from any works on our part (Rom. 4:4-5, 11; Eph. 2:4-5, 8-9; Tit. 3:5). As Jonah put it so succinctly, “Salvation is of the Lord” (Jon. 2:9).

And strictly speaking, being born again is not what you term an “experience,” in the sense of being discernible by our physical senses. It’s a spiritual work of God. We will experience the results of it in our lives afterwards, but cannot physically detect God doing it. The Lord indicates that in John 3:8, with His comparison to the wind.

I hope these few thoughts are helpful. God bless. Thanks for your comments.

Music in Worship

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There is confusion in many congregations as to how music is to be used in the services of the church. Too often it becomes one of three things:

1) Congregational singing is an empty ritual–we sing because that’s what we’re supposed to do in church. In some church services you can even predict where hymns will go, and which ones we will stand to sing. It is a form we follow.

2) It becomes a tool for emotional manipulation, to generate excitement or other feelings. Things such as a fast-paced songs, bouncy beat, or endless repetition are often a clue. The service leader is trying to create an emotional response.

3) It is used for mere entertainment. This has to do more with platform performance than with congregatonal singing, but it is another abuse. Instead of music being tuned to please the heart of God (the real Audience) it is geared to tickling the ears of human listeners.

Psalm 28:7 expresses well the place that music is to have in praise and worship. It is not for stirring up feelings from the outside, but for expressing what is already in the heart. Notice the clear progression.

1) A Basic Truth. “The Lord is my strength and shield…”

2) The Truth Believed. “My heart trusted in Him…”

3) Faith Verified. “And I am helped…”

4) The Inward Response. “Therefore my heart greatly rejoices.”

5) The Outward Expression. “And with my song I will praise Him.”

The expression of praise is not driven by outward forces, but is a natural expression of a praise-filled heart. If this pattern is followed, hymn singing will mean more to participants, and it will delight the heart of God.

Alternate Hymn Tunes

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Alternate hymn tunes can refresh old lyrics. Have you ever tried singing a hymn to a tune other than the one used in your hymn book? If this is done carefully–and not too often–it can have a useful purpose.

What do you do if a hymn is unfamiliar? By using an already familiar tune, you can enable your congregation to sing and enjoy the unfamiliar piece. Well-known hymns benefit also. The difference in phrasing provided by another melody can lead to a fresh look at the lyrics. Suddenly, the words will take on new significance.

If you try this a few times, you may also discover that many people “like” a particular hymn because of the tune. (Ask for “favourites,” and try singing one to a different tune and you will see!) While it is fine to enjoy the melody, that is not our first priority. The tune is like the frame of a picture. It does its job when it enhances the words and enables us to understand them better. If another tune will facilitate this, that is a good thing.

At the back of many hymn books is something called a “Metrical Index,” a listing of tunes according to the lines of poetry they will accommodate. It can be used to select a different tune for a particular set of words.

For now, here are several hymns with suggested tune changes for you to try as alternate hymn tunes. (Many tunes have their own names, and many hymn books list them for you.)

  • “How Firm a Foundation.” In most books, this great hymn is combined with a tune called “Foundation.” But try it to “Portuguese Hymn” (the tune used for “O Come, All Ye Faithful”).
  • “In Heavenly Love Abiding” is a paraphrase of the 23rd Psalm using the tune “Seasons.” Try using “Aurelia” (“The Church’s One Foundation”).
  • “O Jesus, I Have Promised” (tune: “Angel’s Story”) is another hymn that works well with “Aurelia” (“The Church’s One Foundation”).
  • “I Will Sing of My Redeemer” (tune unnamed) works extremely well with “Hyfrydol,” (“Jesus, what a Friend for sinners”). So much so that some newer books set it to the latter tune.
  • O Sacred Head, Now Wounded” uses “Passion Chorale.” If your congregation is not accustomed to Bach, you might try “Aurelia” for this too (“The Church’s One Foundation”).
  • “What a Friend We Have in Jesus.” Instead of the tune “Converse,” try “Holy Manna” (“Brethren, We Have Met to Worship”), or “Beecher,” (“Love Divine, All Love’s Excelling”), or “Blaenwern.” (The latter is a little trickier to find.)
  • “Arise, My Soul, Arise!” uses a fine tune (“Towner”) which is somewhat difficult to sing. Instead, you could try “Darwall” (“Rejoice, the Lord is King”).
  • “Spirit of God, Descend Upon My Heart” uses the tune “Morecambe.” Try it with the tune “Eventide” (“Abide with Me”).
  • “Jesus Loves Even Me” (tune unnamed) is worth trying to the tune “Slane” (“Be Thou My Vision”).
  • “And Can It Be” uses the tune “Sagina.” Try it to “Sweet Hour” (“Sweet Hour of Prayer”).
  • “Come Thou Almighty King” was originally sung to the tune for “God Save the Queen” (“God Save the King” in that day). It works well.

Using Hymns with Children

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Using hymns with children prepares them to have a fuller part in adult worship later on. Conversely, to use only children’s songs and choruses in children’s programming may handicap their integration into the adult services of worship. Instead of “Heavenly Sunshine” and other old chestnuts, why not use the first verse of a good hymn as if it were a “chorus” (or perhaps the refrain of a hymn as a chorus, if it can stand alone).

In some cases, you might have to define a word or explain a concept or two. But so much the better. How often have we taken a moment to do that with adults?

You could also tell a story about the author, or tell how the hymn came to be written. That way, what children learn in Sunday School, children’s church, and week-day clubs, will help to prepare them for more meaningful worship with the whole congregation.

In addition to fine children’s hymns such as “Jesus Loves Me,” and “Jesus Loves Even Me,” here are some other hymns that could be used in this way:

  • My Jesus, I Love Thee (explain “follies”)
  • Ye Must Be Born Again
  • Wonderful Words of Life (explain “duty”)
  • O How I Love Jesus
  • Jesus Is the Joy of Living (refrain only)
  • The Light of the World Is Jesus
  • Amazing Grace (explain “wretch”)
  • Trust and Obey
  • What a Friend We Have in Jesus (explain “griefs” and “forfeit”)
  • Praise Him! Praise Him! (by Fanny Crosby)
  • Constantly Abiding (refrain)
  • Blessed Be the Name (explain “majesty supreme”)

With a little study of the hymn book, you will be able to think of many more, and find using hymns with children very profitable.

Done For Me (Wounded For Me)

Two Bible verses almost seem to contradict one another. One says, “Bear one another’s burdens” (Gal. 6:2); the other, “Each one shall bear his own load” (Gal. 6:5). But the seeming conflict is only apparent, not real.

William Gilbert Ovens

In practice we know there are certain responsibilities individuals face that cannot be relinquished to another. Yet perhaps we can assist and encourage the burden bearer, thus making the load lighter. A husband in the delivery room with his wife understands that. Only she could carry that little life for nine months, and only she can give birth. Yet her partner can support her, to render the birthing process more bearable.

The ultimate act of burden bearing is a supremely costly one. Sometimes in trying to help or rescue another individual, the person sacrifices his own life. When this is done not accidentally, but intentionally, we admire the deliverer as a hero. Jesus says, “Greater love has no one than this, than to lay down his life for his friends” (Jn. 15:13).

Every day our police officers and fire fighters risk their lives for us. They deserve our sincere commendation. In time of war, many give their lives in the defense of freedom. Again, they ought to be highly honoured for doing so.

One day in the years following the First World War, William Gilbert Ovens (1870-1945) saw a wounded veteran limping past on the street and was impressed by the thought that, in a sense, the young man had taken that wound for him.

W. G. Ovens was a man with a single purpose in life. It was said of him “the consuming passion of his life was Jesus Christ–to know Him, to love Him, to serve Him, to share with others the joy he found in Him, to lead others to Him, and to draw still others nearer to Him.” And one observed, “There was no shadow of compromise with him. He had no time for half-heartedness or lukewarmness.”

W. G. Ovens with children

“WGO,” as his friends called him, was involved for over thirty years in children’s ministry. He conducted programs for boys and girls in Northern Ireland, pointing multitudes of them to faith in the Saviour. He also authored books and pamphlets. But it was his leadership at prayer meetings that co-workers spoke of in after-years with warmth and gratitude.

He would seat himself at a little organ and take requests for choruses, interspersing these with comments and times of prayer. Participants testified to the powerful sense of God’s presence during those special occasions. A number of the songs they sang William Ovens had written himself.

One of these had its birth in the moments after that limping soldier passed by. The thought crossed Ovens’s mind, “He was wounded for me.” And instantly he drew a parallel to the Lord Jesus Christ, whom the Bible says was “wounded for our transgressions” (Isa. 53:5). The Lord Jesus Himself declared, “I am the good shepherd. The good shepherd gives His live for the sheep” (Jn. 10:11). “By this we know love,” says John, “because He laid down His life for us” (I Jn. 3:16).

In doing this He became a peerless Burden Bearer. The good news is that “Christ died for our sins” (I Cor. 15:3). He took the punishment we deserve upon Himself, so that we, through faith in His sufficient sacrifice, might be forgiven, and be saved eternally (Jn. 3:15).

With these thoughts in mind, W. G. Ovens wrote a little chorus that says, “Wounded for me, wounded for me, / There on the cross He was wounded for me; / Gone my transgressions and now I am free, / All because Jesus was wounded for me.” Later the chorus was expanded into a hymn. Gladys Watkin Roberts (1888-?) added four more stanzas that complete the picture of Jesus dying for me, risen for me, living for me, finally ending with, “O how I praise Him–He’s coming for me.”

Applause: Is Clapping Appropriate in Worship Services?

Applause has its place. But for some it seems out of place in the worship services of the church.

The sanctuary lights dimmed, as costumed young people made their way to the platform. The story of Joseph began to unfold. His coat of many colours, the dreams, the jealousy of his brothers. The youth group of the church my wife and I attended some years ago was presenting the familiar account in the form of a contemporary musical. Eventually, they came to his time in Potiphar’s house and Joseph’s encounter with Potiphar’s wife. A teenage girl slunk across the platform singing a song called “Mae East”–a take-off on Mae West, the movie vamp of the thirties.

It was an impossibly difficult task, singing that song. Not musically, but dramatically. Play it for laughs and it trivializes the conflict between holiness and wanton wickedness. Play it too sensually and it crosses the border of good taste. My impression was that the singer came perilously close to the latter. With the sexual innuendo in her walk and her look, she left no doubt as to what this was all about. At last she ended her siren song–on a spectacularly high note. “Praise the Lord!” proclaimed a gentleman seated in front of me, in a voice loud enough to be heard rows away.

It was startling, disturbing, that note of praise. What was he lauding? This woman’s wicked seduction of a godly young man? No, not that. His attention was on the performance. What thrilled him was that sensational finishing note. It was the singer’s ability to climb higher up the musical scale than the average person. And in that moment, a deep concern was ignited in my mind and heart.

Will you excuse me if I “stops preachin’ and goes to meddlin'” for a moment? It sometimes distresses me when we applaud the ministry of music in our church services–especially during those times designated for worship. What are we applauding? I am sure that in many cases it is the skill of the performance. I know there is a breezy style abroad that says, “Let’s give the Lord a hand,” but I wonder. Are we sincerely worshipping when we applaud at the end of a song. “My Jesus, I love Thee…”–and we clap enthusiastically. What? Whom? Jesus? In the majority of cases, I doubt it.

Those of us who serve publicly in this way need the attitude of John the Baptist who said, “He must increase, but I must decrease” (Jn. 3:30). And the outlook of the one on the platform ought to promote a similar response from those in the pew. Augustine once said, “When I am moved by the voice of him that sings more than by the words sung, I confess I have sinned.” Let’s determine to direct our attention to what the words communicate. Let’s respond to the sentiment of the message, not assess the competence of the performer.

So, is there a place to encourage the one who sings? Certainly. Time enough later, after the service, to express personal appreciation for the ministry. It is entirely appropriate to approach a soloist after the meeting, and say how much the ministry has blessed us. God’s servants need our support. But as Ecclesiastes reminds us, “to everything there is a season” (Ecc. 3:1). Worship celebrates His worth-ship. In services designed for such a purpose, we must be careful not to confuse emotional excitement with spiritual energy, or worship with entertainment. Hold that applause…please.

What If…? (What If It Were Today?)

There are times in our lives when asking, “What if…?” is not such a good idea. If it becomes a chronic pattern, it can be a sign of worry and a lack of faith in God. Worriers try to imagine every possible contingency, every possible problem which might arise. But it is impossible to do that. We are not omniscient, as God is. Common sense and reasonable caution are appropriate. But Christians who find themselves obsessively dwelling on the “what if’s” of life need to return to Scriptures such as Philippians 4:6 and First Peter 5:7, resting once more in the loving care of our heavenly Father.

One of these is addressed in a lovely hymn by Lelia Naylor Morris (1862-1929). The authors of our hymns come from many walks of life. For her part, in addition to being a homemaker, Mrs. Morris operated a ladies’ hat shop for a number of years. The Lord also used her to write poetry and compose gospel music. Her accomplishments are all the more remarkable considering that for most of her adult life Lelia Morris was totally blind.

One of her songs deals with the theme of the return of Christ, asking the question, “What If It Were Today?” It begins, “Jesus is coming to earth again, what if it were today? / Coming in power and love to reign, what if it were today? / Coming to claim His chosen Bride, all the redeemed and purified, / Over this whole earth scattered wide, what if it were today?” It is a possibility worth considering. The Apostle Paul commended the Thessalonian Christians for living expectantly. He says, “You turned to God from idols to serve the living and true God, and to wait for His Son from heaven” (I Thess. 1:9-10). He himself lived in hope of that event in his own lifetime, assuring his readers, “We who are alive and remain shall be caught up together with them [the dead in Christ] …to meet the Lord in the air” (I Thess. 4:17).

Some do not have that expectation. Peter writes of skeptics who say, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation” (II Pet. 3:4). But the apostle assures them the seeming delay is a sign of the patience of God. He wants them to repent and be saved (II Pet. 3:8-10). In the end, His eternal plan will be fulfilled. So, what if this very day the last trumpet sounded and God’s children were caught up into the presence of Christ? What then? “Behold, I make all things new,” the Lord tells us (Rev. 21:5). Then all the burdens and heartaches of this sin-cursed earth will be forever behind us (Rev. 21:4). What a day that will be! As Mrs. Morris’s hymn says, “Satan’s dominion will soon be o’er…sorrow and sighing shall be no more–Oh, that it were today!”

But there is another side to it. The Bible says, “Everyone who has this hope in Him purifies himself” (I Jn. 3:3). And “Looking forward to these things, be diligent to be found by Him in peace, without spot and blameless” (II Pet. 3:14). Even as Christians, are we prepared to meet Him? Or would we be ashamed of how we have been living? Or embarrassed at the activities in which we are involved? How might our plans change, if we knew the Lord was coming back today? Lelia Morris’s hymn asks, “Faithful and true would He find us here, / If He should come today?” As Jesus warns His followers, “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (Matt. 25:15). What if…? It pays to be ready!

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