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The Strife Is O’er

Words: Origin uncertain; translation by Francis Pott (b. Dec. 29, 1832; d. Oct. 26, 1909)
Music: Victory, by William Henry Monk (b. March 16, 1823; d. March 1, 1889)

Note: Translator John Mason Neale (1818-1866) believed this hymn came from the twelfth century, but the earliest printed version of the Latin hymn we have is from a Jesuit book published in 1695. Francis Pott published his own translation of it in 1861–a version that has been altered here and there, over the years.

William Monk’s tune was adapted from a work by Giovanni Palestrina (c. 1525-1594), the great Italian composer of choral works.

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

Even a quick glance will show that this hymn is different from many others in our hymn books. Five three-line stanzas, followed by a three-word refrain, a repeated “Alleluia!” (In some books, the refrain is simply used as a kind of opening fanfare, at the beginning of the song.)

“Alleluia” is the Greek version of the Hebrew word “hallelujah.” It’s found in the book of Revelation. For example:

“I heard a loud voice of a great multitude in heaven, saying, ‘Alleluia! Salvation and glory and honour and power belong to the Lord our God!’”

Rev. 19:1

The original Hebrew word is a compound of two others. Halal means to praise, to glory in, or boast of. And Jah is a shortened form of Jehovah (or Yahweh). A simple translation of the word is therefore, “Praise the Lord!”

And what is it for which this joyous and repeated praise is sounded? It is the resurrection of Christ. In His death, the Lord Jesus paid the debt of sin. “Christ died for our sins according to the Scriptures” (I Cor. 15:3; cf. Eph. 1:7; I Pet. 2:24; 3:18; Rev. 5:9). But the story could not end there. A dead “saviour” is no saviour at all. If His purpose was to deliver us from the power of death and eternal condemnation, He needed to show His power over it Himself–and He did.

Now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep [in death]….Each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.

I Cor. 15:20, 23

(1) The strife is o’er, the battle done;
The victory of life is won;
The song of triumph has begun: Alleluia!

The second stanza refers to “legions” being dispersed. (Potts’ original word was “foes.”) It’s speaking of Satan and his hosts, who would have done anything they could to keep Christ in the tomb. But in His death and resurrection Christ triumphed over them.

(2) The powers of death have done their worst;
But Christ their legions hath dispersed;
Let shouts of holy joy outburst: Alleluia!

Ephesians speaks of the power of God that delivered our Saviour from the grave, reminding us that the same power is at work on behalf of His saints.

[That we may know] what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.”

Eph. 1:19-21; cf. 3:20-21

When a bee stings, it leaves its stinger embedded in the person, and the insect dies. In a way, death embedded its stinger in Christ on the cross, and death died. He has taken the sting for us, and fully recovered. It is by the sufferings of Christ that we are delivered from the sting of death.

“O Death, where is your sting? O Hades, where is your victory?” The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.

I Cor. 15:55-57

It’s Isaiah who speaks of the healing wounds of Christ (Isa. 53:5), imagery that refers to the spiritual restoration that is ours through the work of redemption (cf. I Pet. 2:24-25). And God’s purpose in the death and resurrection of Christ isn’t simply to provide an escape hatch from hell. It’s so that, in the words of the hymn, “we may live, and sing to Thee.” Or, in the words of Scripture, “That we who first trusted in Christ should be to the praise of His glory” (Eph. 1:12).

(5) Lord, by the stripes which wounded Thee,
From death’s dread sting Thy servants free,
That we may live, and sing to Thee: Alleluia!

Questions:

  1. In addition to saying “Praise the Lord!” how can we best celebrate the resurrection?
  2. What are your favourite hymns of Easter (Resurrection Sunday)?

Links:

I’d Rather Have Jesus

Words: Rhea F. Miller (b. _____, 1894; d. _____, 1966)
Music: George Beverly Shea (b. Feb. 1, 1909; d. Apr. 16, 2013)

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

At the age of twenty-eight, while walking in the fields near her home, Rhea Miller recalled her father’s earlier battle with alcohol, and how the Lord set him free. He had made the comment that he would rather have Jesus than all the gold and silver in the world, and all the houses and lands that money could buy.

It was her time of meditation on her father’s words that inspired this fine gospel song. Rhea was an excellent pianist, and she actually wrote a tune for the words. But Bev Shea later saw only the lines of poetry, and provided his own tune–the one with which it is now identified. Over the years, I’d Rather Have Jesus has become Mr. Shea’s signature solo. If you’d like to read an interesting account of how Bev Shea began singing in the first place, check out the connection with gospel songwriter Kittie Suffield second item).

Bev’s father was a pastor, and even in his youth he ministered in music in Pastor Shea’s church. But one Sunday morning in 1929 his commitment to Christ was affirmed and strengthened by a small piece of paper. He was seated at the piano, likely preparing some music to be shared in the service that day. His eye caught sight of a clipping on the music rack. His mother often shared with him in this way articles and poems she thought would be a blessing. In this case, it was Rhea Miller’s poem. Bev’s heart was touched by the message of the text, and he immediately wrote some music for it, singing it for the first time in the service that Sunday morning.

The words crystallized his determination to use his gift in the service of the Lord. When an offer came later to become a vocalist on a network radio program, he turned it down. The possibility of a steady job and big money in the entertainment business may have been tempting in those Depression years, but Bev Shea’s sail was set, and he never turned back. His favourite verse of Scripture is: “My lips shall greatly rejoice when I sing to You, and my soul, which You have redeemed” (Ps. 71:23).

In 1939, King George VI and Queen Elizabeth came to Canada and visited the famous Calgary Stampede. During a special ceremony, Chief White Feather was asked to sing. Being a Christian, he sang I’d Rather Have Jesus as his testimony. It contains the lines, “I’d rather have Jesus….than to be the king of a vast domain.” After his solo, the chief was praised by the King and Queen, at which time he boldly asked, “And would you rather have Jesus?” And the Queen answered without hesitation, “Yes, the King and I both would.”

This is a song about values. It weighs a personal relationship with the Lord Jesus Christ against two particular things: money and possessions (1) on the one hand, and fame and popularity (2) on the other. It echoes the penetrating question: “What will it profit a man if he gains the whole world, and loses his own soul?” (Mk. 8:34-37). What will your answer be? I trust you’ll respond in the words of Rhea Miller:

(1) I’d rather have Jesus than silver or gold;
I’d rather be His than have riches untold…

(2) I’d rather have Jesus than men’s applause;
I’d rather be faithful to His dear cause…

On one occasion, the Lord Jesus was met by a young man who “had great possessions” (Matt. 19:22), and was “very rich” (Lk. 18:23). The Lord told him to sell his possessions and give to the poor, then come and follow Him (Matt. 19:21). Not that being wealthy, in itself, is wrong. But it becomes clear from what follows that the man’s wealth had become a god. He was strongly attached to his possessions, and would not surrender them, even in response to Christ’s call. “Instead, he went away sorrowful” at the thought (vs. 22). We can only hope that eventually he made a radical change in his value system.

Questions:

  1. If Christ has first place in your life, what would you say comes next in importance?
  2. What do you do to consistently keep that “next” thing from robbing Christ of His preeminent place?

Links:

He the Pearly Gates Will Open

Words: Fredrick Arvid Blom (b. May 21, 1867; d. May 24, 1927)
Music: (Arranger) Elsie Rebekah Ahlwen (b. May 25, 1905; d. Jan. 6, 1986)

Note: This 1917 Swedish hymn was translated into English by Nathaniel Carlson (1879-1957) around 1935. The original melody was written by Alfred Olsen Duhlin (1894-c.1960), a member of the Salvation Army, as was Blom. Gospel singer George Beverly Shea did a great deal to popularize this song through the use of it in Billy Graham’s meetings, and his recordings.

The story behind the hymn is found in the Wordwise link below. However, you should also read the two comments from Mats Ahlgren (and my response). His account differs from mine in several details, and I’m uncertain which is the correct version.

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

The biblical reference to the “pearly gates” of heaven is found in Revelation 21:21, a passage which gives many details concerning the beautiful heavenly city (vs. 10-23).

“The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass.

Rev. 21:21

This city is what we commonly call “heaven,” where the throne of God is (Rev. 4:1-2), and where the Lord is presently preparing dwelling places for us (Jn. 14:2). As John describes it, it is glorious and beautiful, a city of gold and light. But we can be sure any words would fail to give anything more than an inkling of the marvels that await us there.

The heavenly kingdom is given several names in the Word of God, names that clearly suggest a parallel to the earthly city of Jerusalem, but show its infinite superiority with terms such as “heavenly,” “holy” and “new.” It is referred to as: [heavenly] Mount Zion; the city of the living God; the heavenly Jerusalem (Heb. 12:22); the holy city; New Jerusalem (Rev. 21:2); the great city; the holy Jerusalem (Rev. 21:10).

(1) Love divine, so great and wondrous,
Deep and mighty, pure, sublime!
Coming from the heart of Jesus,
Just the same through tests of time.

He the pearly gates will open,
So that I may enter in;
For He purchased my redemption
And forgave me all my sin.

The occupants of the city include: God Himself (Matt. 23:22; Rev. 4:1-5), the holy angels (Matt. 22:30; Rev. 5:11), and the saints of God (Rev. 15:3; 19:8; cf. I Thess. 3:13). Scripture is also very clear about those who are excluded: the devil and his demonic host (Matt. 25:41; Rev. 20:10), and all the unsaved sinners, those who have not appropriated God’s means of salvation (II Thess. 1:8-9; Rev. 20:15; 21:8; 22:15).

There remains only the question of how one qualifies to enter heaven. How does a sinner become a saint (one of God’s set-apart ones)? How can a condemned sinner be fitted for heaven? God’s way is truly wonderful. He sent His Son to take sin’s punishment for us, on the cross. When a sinner puts His faith in Christ, that payment is credited to his account, and he is forgiven and set free (Jn. 3:16; II Cor. 5:21; Eph. 1:7; I Jn. 1:7).

There is no other way (Jn. 14:6; Acts 4:12). The many animal sacrifices that came before Calvary were accepted by God, when they were offered in faith. But they were only a foreshadowing of what was to come. Their fulfilment came in Christ, the Lamb of God (Jn. 1:29; I Pet. 1:18-19). Now, sinners are called to “believe on the Lord Jesus Christ,” and on that basis they will be saved (Acts 16:30-31).

(3) Love divine, so great and wondrous,
All my sins He then forgave!
I will sing His praise forever,
For His blood, His pow’r to save.

Questions:

  1. How would you answer someone who feels that he/she will reach heaven by being sincere and doing the best he/she can?
  2. Other that the Lord Jesus being there, what is the greatest thing about heaven for you?

Links:

Were You There?

Words: (unknown origin)
Music: (unknown origin)

Note: This is one of those American folk hymns whose true origin is lost in the proverbial mists of time. But it is worth including because of its historical significance, and because it has something to teach us. The song Were You There? originated with the African-American slaves of the early 1800s (though the tune may actually be of prior British origin).

According to George Pullen Jackson (in White Spirituals of the Southern Uplands), there was a similar song from the Cumberland plateau of Tennessee that began, “Have you heard how they crucified our Lord?” but my belief is that the African American version is likely of an earlier origin.

Were you there when they crucified my Lord?
Were you there when they crucified my Lord?
Oh! Sometimes it causes me to tremble,
Tremble, tremble!
Were you there when they crucified my Lord?

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

Though slavery was a tragic blight, rooted in both ignorant prejudice and selfish greed, it did have this positive effect: it exposed multitudes to the Christian gospel who might never have heard it otherwise. Most slaves in America could not read or write, but they listened and learned, and many came to personal faith. Out of that there developed a rich culture of African American hymnody, passed on orally long before it was written down–with understandable variations in the songs because of this.

Eventually, there were those among the slaves who could lead services and preach. And black preachers would often break off in the middle of a sermon to sing, sometimes extemporizing, adding stanzas to a familiar selection. The lyrics were simple and repetitious, allowing all of those present to join in. Then, when the song ended, the speaker would return to his message.

The slaves could readily identify with the suffering Israelites in bondage in Egypt, described in the book of Exodus. In the record of the New Testament, the slaves could relate in a powerful way with the sufferings of Christ. His abuse at the hands of both the Jews and the Romans seemed to echo their own mistreatment. And though their songs often spoke of suffering and death, the resurrection of Christ and the gospel of grace infused them with a ray of hope.

The earliest known printed version of this anonymous song is found in a book called Old Plantation Hymns, published in 1899. In that book, by William Eleazar Barton (1861-1930), four stanzas are included. “Were you there when: They crucified my Lord… They nailed Him to the cross… They pierced Him in the side… The sun refused to shine…?”

John Wesley Work II (1872-1925) was a composer, choral conductor and educator. He was also an ethnomusicologist who, with his father before him, and his son afterward, hunted down and sought to preserve the music of the slave culture. In his 1907 book Folk Songs of the American Negro, John Wesley Work II includes another stanza: Where you there when they laid Him in the tomb?” Other versions of the song added a stanza about the resurrection of Christ:

Where you there when He rose up from the dead?
Where you there when He rose up from the dead?
Oh! Sometimes I feel like shouting glory,
Glory, glory!
Where you there when He rose up from the dead?

That repeated “Were you there?” calls our attention to the fact that there were eyewitnesses to these significant events. The Bible’s description of the life, death, and resurrection of the Lord Jesus Christ was garnered from those who were present. These are not made-up stories and myths that somehow came into being centuries later. They are a record of the observations of Jesus’ contemporaries.

Luke, a medical doctor, and a careful historian, gave us the gospel that bears his name, and the book of Acts. He tells us the information was delivered to him by “eyewitnesses” (Lk. 1:2). Speaking of the revelation of Christ on the Mount of Transfiguration (Matt. 17:1-8), Peter declares, “We did not follow cunningly devised fables…but where eyewitnesses of His majesty” (II Pet. 1:16). And John assures us, “We have seen with our eyes…our hands have handled…we have seen and bear witness” (I Jn. 1:1-2).

This has an application to Christians today in a slightly different way. We were not physically present to witness the events of Jesus’ life. But we’re able to view them with the eyes of faith, and by the illuminating power of the Holy Spirit, as we “believe in [Him] through their [the apostles’] word” (Jn. 17:20). Peter commends his readers for having this kind of spiritual perception of Christ, “Whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory” (I Pet. 1:8). And the Lord Jesus says, “Blessed are those who have not seen and yet have believed” (Jn. 20:29).

Questions:

  1. What evidence do you see in the New Testament that the events dealt with in the song are not made-up stories, but actual accounts of things that really happened?
  2. Other than the birth, death and resurrection of Christ, what Bible event would you most like to have been there to witness?

Links:

Softly and Tenderly

Words: Will Lamartine Thompson (b. Nov. 7, 1847; d. Sept. 20, 1909)
Music: Will Lamartine Thompson

Note: Although “Will” is usually short for William, the literature I’ve seen always lists this man by the shortened name. Mr. Thompson was a well-known and very successful writer of secular and patriotic songs, until evangelist Dwight Moody challenged him to dedicate his talents to writing sacred music. This he did for the rest of his life, providing both the words and melodies, as was his custom. Jesus is All the World to Me is another of his. For more about him and his association with Moody, see the Wordwise link at the end.

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

Though this 1880 gospel song is not specifically about the parable of the Prodigal Son (Lk. 15:11-24), it has a similar spirit. In the song, we see the Lord “calling” and “pleading” with lost sinners. Like the father, in Jesus’ parable (cf. Lk. 15:2), we see Him “waiting” and watching,” ready to welcome sinners “home” into His forever family, offering them His “mercy,” and “pardon,” and “love.”

From beginning to end, in the Scriptures, we see God graciously seeking those who are lost, and calling them to Himself. And “He who calls you is faithful, who also will do it” (I Thess. 5:24).

  1. In Genesis, when Adam sinned, and tried to hide from the Lord, we read: “Then the LORD God called to Adam and said to him, ‘Where are you?’” (Gen. 3:9).
  2. In the prophets, the urgent plea was extended to a sinning nation: “‘Come now, and let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool” (Isa. 1:18). “Look to Me, and be saved, All you ends of the earth!” (Isa. 45:22).

Seek the LORD while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, and He will have mercy on him; and to our God, for He will abundantly pardon.

Isa. 55:6-7
  1. During the days of Christ’s earthly ministry, He was still issuing the summons: “Come to Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28; cf. 23:37).
  2. In the early church it was the same. The apostles, and those who came after them, called the unregenerate to put their faith in Christ. Their message was: “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). “Whoever calls on the name of the Lord shall be saved” (Rom. 10:13).

Therefore let it be known to you, brethren, that through this Man [Christ] is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.

Acts 13:38-39
  1. In the Bible’s final chapter, the Lord is still seeking for those who will turn to Him and be saved. “The Spirit and the bride [the church of Jesus Christ, representing Him] say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely” (Rev. 22:17).

(1) Softly and tenderly Jesus is calling,
Calling for you and for me;
See, on the portals He’s waiting and watching,
Watching for you and for me.

Come home, come home,
You who are weary, come home;
Earnestly, tenderly, Jesus is calling,
Calling, O sinner, come home!

There is, however, a dark side to the gospel invitation. This too is reflected in Will Thompson’s song. God’s gracious invitation will not be extended forever. Apart from the return of Christ, death is coming to each one of us. And the Bible offers no second chance to be saved after death, but only a fearful judgment to face (Heb. 9:27). “Time is now fleeting” (3). That’s why there is a sober reminder from the Lord that “now is the day of salvation” (II Cor. 6:1-2).

(3) Time is now fleeting, the moments are passing,
Passing from you and from me;
Shadows are gathering, deathbeds are coming,
Coming for you and for me.

(4) O for the wonderful love He has promised,
Promised for you and for me!
Though we have sinned, He has mercy and pardon,
Pardon for you and for me.

Questions:

  1. What excuses do the unsaved sometimes offer for not trusting in Christ for salvation now?
  2. What, in your view, are the best invitation hymns we have?

Links:

Look, Ye Saints, the Sight Is Glorious

Words: Thomas Kelly (b. July 13, 1769; d. May 14, 1855)
Music: Bryn Calfaria (Hill of Calvary), by William Owen (b. Dec. 12, 1813; d. July 20, 1893)

Note: Written over two hundred years ago (in 1809), this is a truly great hymn, and a number of tunes have been used with it. The last line and a half of text (“Crown Him! Crown Him! / Crowns become the Victor’s brow”) need to be repeated with some of the tunes.

Bryn Calfaria, in a minor key, has great dramatic power. But the Cyber Hymnal lists a number of alternatives. Coronae, by Henry Monk (1823-1889) is often used. You might also try Cwm Rhondda, the tune by John Hughes (1873-1932), which we use for Guide Me, O Thou Great Jehovah, or Regent Square, by Henry Thomas Smart (1813-1879), which is commonly used with Angels, from the Realms of Glory.

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

The inspiration for this wonderful ascension hymn (which also foreshadows something of the second coming) comes from Revelation 11:15, which declares:

“The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!”

Revelation 11:15

It is a dramatic reversal of the rejection of Christ at His first coming, when His brow was cruelly pierced with a crown of thorns. At that time, “Sinners in derision crowned Him, / Mocking thus the Saviour’s claim” (3). But all that changed with His return to Glory.

He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Phil. 2:8-11

(1) Look, ye saints! the sight is glorious:
See the Man of Sorrows now;
From the fight returned victorious,
Every knee to Him shall bow;
Crown Him! Crown Him!
Crowns become the Victor’s brow.

The Philippian passage tells us that ultimately, as Thomas Kelly declares, “every knee shall bow to Christ (vs. 10). It’s all-inclusive. Just as Christ’s name is above “every” name (vs. 9, same word). Some indeed will bow in reverence and holy submission (cf. Rev. 4:10-11; 19:4-9). And the heavenly city will echo with “bursts of acclamation” (4), honouring the Lord.

But unregenerate sinners, and Satan and his demon hosts, will bow too, in the sense that they will be forced to acknowledge the absolute sovereignty of Christ, and will be unable to deny the perfect justice of God (cf. Deut. 32:4), though filled with hate and malice still. Surrounded by the searing pains of hell, fallen angels and lost sinners will face an eternity of lonely and regretful remembrance, grinding frustration, hateful rage, and utter hopelessness (cf. Matt. 25:41; II Thess. 1:9; Rev. 14:11; 20:10-15; 22:11).

This dreadful prospect gives all the more reason for the urgent proclamation of the gospel of grace today. Compelled by the love of Christ (II Cor. 5:14), we plead with others to turn to the Saviour, because “now is the day of salvation” (II Cor. 6:1-2). Before death closes the door forever, and the unsaved face the prospect of eternal condemnation (Heb. 9:27), we need to “spread abroad the Victor’s fame” (3), and tell what the Saviour has done to save fallen mankind.

(4) Hark, those bursts of acclamation!
Hark, those loud triumphant chords!
Jesus takes the highest station;
O what joy the sight affords!
Crown Him! Crown Him!
King of kings and Lord of lords!

Questions:

  1. Does your church calendar include a recognition of Ascension Day? (And is this a hymn you have used for that?)
  2. Does your church teach about the existence of hell, and warn all who are outside of Christ that it is their certain destination (cf. Jn. 3:36)?

Links:

I’ll Live for Him

Words: Ralph Erskine Hudson (b. July 12, 1843; d. June 14, 1901)
Music: C. R. Dunbar (19th century)

Note: This gospel song was first published in 1882. There’s no further information currently available on Dunbar. One source gives his first name as Charles, but the Cyber Hymnal lists Charles W. Dunbar as a separate individual.

Ralph Hudson worked as a nurse in a Union hospital, during the American Civil War. He went on to serve with the Methodists as an evangelist, and a singer and song writer, as well as a compiler and editor of sacred music. He established his own publishing company in Ohio.

Most of his own songs are light repetitious fare (though not necessarily unbiblical). Further, he sometimes tinkered with great hymns of the past, giving them a new tune and a refrain. In the Wordwise Hymns link, I’ve expressed my disfavour with his transformation of Isaac Watts’ moving Alas, and Did My Saviour Bleed? into At the Cross, with its trite refrain.

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

The present hymn is typical of Hudson. And its repetition is more pronounced, not only because of the sixfold repetition of “My Saviour and My God” (counting the refrains), but because of the melody. The refrain simply reuses the tune written for the stanzas. (That’s a dozen reiterations of the musical ta-DUM-tee dum that begins each line!)

However, these things being said, the simple words of the song do express some significant truths. Perhaps, being simple, it sticks in the memory more easily (though I’d have made (1) the third stanza, so the progression is more logical). That is:

1) “I now believe Thou dost receive…”
2) “I’ll consecrate my life to Thee…”
3) “O may I ever faithful be…”

Consider some of the significant truths we have in this simple song.

  1. Christ is the Lamb of God who died for us (Jn. 1:29). His purpose was “to save my soul and set me free” (3). “For you, brethren, have been called to liberty” (Gal. 5:13).
  2. He graciously receives those who come to Him in faith. “This Man receives sinners (Lk. 15:2; cf. Jn. 5:37, 44; 10:14, 16).
  3. We cannot pay for grace, or it wouldn’t be grace (Rom. 4:4-5). However, the love of Christ summons a loving response in return. “We love Him because He first loved us” (I Jn. 4:10, 19; cf. Lk. 7:47).
  4. Our proper response to all the Lord has done for us is to commit all we are and have to Him, and to live for Him and serve Him. “I beseech [plead with you] therefore, brethren…” (Rom. 12:1-2; cf. Eph. 4:1; I Thess. 4:1).
  5. By the grace of God, we’re to walk by faith (II Cor. 5:7) and, as He enables, we can “ever faithful be” (1), living out our dedication, day by day. “The life which I know live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20).
  6. “How happy then my life shall be” (refrain), says Hudson. I’d make it a little stronger than happiness (which is an emotional response to happen-ings). There’s abounding joy and blessing in living for Christ. His purpose in coming was so that we could have abundant life (Jn. 10:10), and we can. “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17; cf. 15:13).

(1) My life, my love I give to Thee,
Thou Lamb of God who died for me;
O may I ever faithful be,
My Saviour and my God!

I’ll live for Him who died for me,
How happy then my life shall be!
I’ll live for Him who died for me,
My Saviour and my God!

(3) O Thou who died on Calvary,
To save my soul and make me free,
I’ll consecrate my life to Thee,
My Saviour and my God!

Questions:

  1. Do you see merit in using a song like this with a congregation? (If so, what are its benefits?)
  2. What other dedication hymns do you know that are richer in expression and/or doctrinal depth?

Links:

Where Cross the Crowded Ways

Words: Frank Mason North (b. Dec. 3, 1850; d. Dec. 17, 1935)
Music: Germany, by William Gardner (b. March 15, 1770; d. Nov. 16, 1853)

Note: This hymn was written in 1903. The tune, Germany, is also used with the hymn Jesus, Thy Blood and Righteousness.

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

The inspiration for this hymn comes from the command of a king, in a parable of the Lord Jesus, a story that provides an image of the gospel outreach.

Therefore go into the highways [the thoroughfares, the crossroads and street corners], and as many as you find, invite to the wedding.

Matt. 22:9

In a similar parable, in Luke, we find “Go out into the highways and hedges, and compel them to come in, that my house may be filled” (Lk. 14:23). The “hedges” likely refers to those that were grown as protective barriers around farming land. Thus is represented both urban and rural areas. However, Mr. North’s focus is on city life.

The author served for some time as a pastor in New York City, and knew his subject well. In his Companion to the United Methodist Hymnal, Carlton Young says Pastor North worked among those “whose human needs and civil rights were constantly ignored by racist slum lords, corrupt and self-serving politicians, and greedy and union-busting business entrepreneurs” (p. 701).

As this suggests, the hymn writer was a strong advocate of the Social Gospel. This philosophy, appearing in America in the late nineteenth and early twentieth century, taught that the church is responsible for social activism, dealing with problems such as hunger and poverty, addiction and prostitution, and bringing about reform. Its advocates argued that Christ’s teachings were as much about social reform as about individual approaches to salvation.

Frankly, I don’t believe a careful reading of the Gospels bears that out. But in any event, a couple of things need to be kept in mind.

First, that Christ was ministering to His own people the Jews, a nation that had the Scriptures (the Old Testament) already spelling out how they should live, both individually and in community. But the Lord’s concern was that so often Judaism had become a religion of mere externals, without a true and necessary spiritual dimension (cf. Matt. 15:8-9). That’s the kind of “reform” He was seeking.

Second, we are today living on this side of the cross–a key distinction that must be kept in mind. After the church was born at Pentecost, the gospel of grace was extended to all. Now, in the Church Age, Jew and Gentile enter the body of Christ on a equal footing, through faith in Him (Gal. 3:26-28; Eph. 3:6). And that entry is the major concern of Acts and the epistles.

The work of the apostles and others, and the message of the letters they wrote, is overwhelmingly concerned with eternity, with the need for saving faith in Christ, and spiritual growth. That is, in fact, a fulfilment of the Great Commission which the Lord gave believers at the end of His earthly ministry (Matt. 28:18-20; Mk. 16:15; Lk. 24:46-48; Jn. 20:21; Acts 1:8). The time is short before He returns. Our concern for the spiritual and eternal needs of others must have priority.

But to borrow a statement of Jesus from another context: “These you ought to have done [preaching the Word, evangelizing the lost], without leaving the others undone [showing the love of Christ, and helping those in need in concrete ways]” (Matt. 23:23). We need to minister to the whole person, spirit, soul, and body. But it’s a matter of where our emphasis and primary focus is to be as the church of Jesus Christ.

Saying we are not Social Gospelites is not to exclude any and all involvement by Christians in the material and social needs of their communities. And certainly the great urban centres seem to have more than their share of problems. “The dying groan in the city” (Job 24:12; cf. Ps. 55:9). And “when He [Christ] saw the multitudes, He was moved with compassion for them” (Matt. 9:36). We need to see the multitudes around us through the eyes of Jesus. When we do, we’ll “catch the vision of [His] tears” (2) and lend a hand.

Frank Mason North’s great hymn gives eloquent expression to these needs. And though we may differ with him on some points of theology, or as to our primary mission, I see nothing in this hymn which, in itself, is unbiblical. I encourage you to go to the Cyber Hymnal link and read the entire hymn. Its imagery is passionate and powerful.

(1) Where cross the crowded ways of life,
Where sound the cries of race and clan
Above the noise of selfish strife,
We hear your voice, O Son of Man.

(2) In haunts of wretchedness and need,
On shadowed thresholds dark with fears,
From paths where hide the lures of greed,
We catch the vision of Your tears.

Questions:

  1. What physical, emotional or social needs are you (or your church) actively involved in meeting?
  2. How are these loving ministries kept in biblical balance with the proclamation of the gospel?

Links:

Breathe on Me, Breath of God

Words: Edwin Hatch (b. Sept. 4, 1835; d. Nov. 10, 1889)
Music: Trentham, by Robert Jackson (b. May ___, 1842; d. July 12, 1914)

Note: The Wordwise link at the bottom of this article will provide more information on Dr. Hatch, and his hymn, which was published in 1878.

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

In the Hebrew of the Old Testament, the word for “spirit” (ruwach) is also the word for wind or breath. It’s the same with the Greek of the New Testament, where pneuma can either mean spirit, or it can translate wind or breath. Latin is the same, leading Edwin Hatch to entitle his hymn, in Latin, Spiritus Dei (the Spirit, or breath, of God).

This conjunction of the physical and the spiritual is fitting. It is God who gave life to man, physically, breathing into a lump of clay and thus giving life to Adam (Gen. 2:7). And it is God who gives life spiritually to fallen man, by the new birth. Through faith in Christ we are “born of the Spirit” (Jn. 3:3, 6).

The connection between the two is dramatic in John 20:22. The Lord Jesus met with the disciples after His resurrection, and we read of Him:

When He had said this, He breathed on them [physically], and said to them, “Receive the Holy Spirit.”

John 20:22

This was apparently a special empowerment. It does not replace the coming of the Spirit at Pentecost, but anticipates it and prepares for that day when those present “were all filled with the Holy Spirit” (Acts 2:4).

In the forty days between Christ’s resurrection and ascension (Acts 1:3), He was going to teach these men important things, tying in what they already knew from the Old Testament (cf. Lk. 24:27, 44-45). They needed to grasp these truths, so they could explain them to others. That seems to be what this unique endowment of the Holy Spirit enabled them to do (cf. Jn. 16:13).

Today, every Christian is permanently indwelt by the Holy Spirit (Rom. 8:9; I Cor. 6:19; Gal. 4:6), and is called to walk in the Spirit (Gal. 5:16, 25). As we submit to God in faith and obedience, we are also filled by the Spirit of God (Eph. 5:18). Regarding the latter ministry of the Holy Spirit, it is helpful to realize that the Greek word for filled (pleroo) can also be translated “fulfilled.” The Spirit’s filling involves an equipping and empowerment of the believer to fulfil the will of God.

It is with an awareness of these things that the beautiful prayer of this hymn becomes especially meaningful.

(1). By the energizing of the Holy Spirit we are able to demonstrate the love of Christ to those around us (Rom. 5:5; Gal. 5:22).

Breathe on me, breath of God,
Fill me with life anew,
That I may love what Thou dost love,
And do what Thou wouldst do.

(2). Through the application of the Word of God (Eph. 5:26), the Spirit convicts and cleanses us from sin, as we respond, conforming our lives to the will of God (II Cor. 3:17-18).

Breathe on me, breath of God,
Until my heart is pure,
Until with Thee I will one will,
To do and to endure.

(3). Being “wholly Thine,” speaks of a complete dedication of all we are and have to God (Rom. 12:12). The “glow” that Edwin Hatch refers to may represent that kind of zeal for God that comes to those who are truly committed to Him (Rom. 8:15-16; I Jn. 4:13).

Breathe on me, breath of God,
Till I am wholly Thine,
Until this earthly part of me
Glows with Thy fire divine.

(4). The animating life of the Spirit of God doesn’t simply relate to time, but to eternity as well. Eternal life begins here, through faith in Christ, but continues on forever, as we go to be with Him (cf. Rev. 4:1-2; 14:13).

Breathe on me, breath of God,
So shall I never die,
But live with Thee the perfect life
Of Thine eternity.

Questions:

  1. What are some characteristics that will be evident in a Christian’s life, when the prayer of this hymn is fulfilled in him or her?
  2. Is this a prayer you can offer sincerely? (If not, why not?)

Links:

Almost Persuaded

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

Note: The story of the Blisses tragic death in a train accident is told in the Wordwise link. This gospel song was written five years before, in 1871.

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

Philip Bliss penned the words of this sobering hymn after hearing a Reverend Brundage preach a gospel message on Acts 26:28. The text reports, “Then Agrippa said unto Paul, ‘Almost thou persuadest me to be a Christian’” (KJV). Brundage’s closing words made a deep impression on the hymn writer: “He who is almost persuaded is almost saved, and to be almost saved is to be entirely lost.”

King Agrippa was a Roman official, the grandson of Herod the Great. He lived a very immoral life, and died around AD 100. As to Paul’s encounter with him (Acts 26:24-32), a couple of things prevent us from understanding exactly what Agrippa meant by his comment. If we had been present, we could have seen the expression on his face, and heard his tone of voice as he spoke.

Without those cues, we don’t know for certain whether there was any sincerity in his words, or whether they were spoken in mocking sarcasm. Here is how a couple of Bible versions interpret what Agrippa said.

J. B. Philips in his paraphrase, The New Testament in Modern English, has: “‘Much more of this, Paul,’ returned Agrippa, ‘and you will be making me a Christian!’” The Amplified Bible gives us: “Then Agrippa said to Paul, ‘You think it a small task to make a Christian of me [just offhand to induce me, with little ado and persuasion, at very short notice].’”

It’s unlikely that Agrippa meant he was on the verge of becoming a Christian, though that reading is possible. More likely it was an observation along the lines of, “I see that you trying to appeal to my belief in Israel’s prophets (vs. 27) to convince me to become a Christian.” However, Paul used his comment to urge all who heard him to be not only almost converted, but to become truly born again believers (vs. 29).

Philip Bliss, in his hymn, deftly combines the words of Agrippa with those of Felix, the Roman procurator of Judea, before whom Paul had appeared previously (Acts 24). The Bible says:

Now as he [Paul] reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, ‘Go away for now; when I have a convenient time [i.e. more leisure, a time when I’m not busy] I will call for you.’

Acts 24:25

In the latter case it seems evident that Felix’s words were an excuse born of fear. Paul’s warning of God’s coming judgment motivated him to end the interview abruptly. His real hope in detaining Paul was that the apostle would bribe him to grant his release (vs. 26).

Whatever was meant precisely by these two men, their words ring down the centuries, sounding a sober warning. “Almost persuaded….When I have a more convenient time…” Almost can be a dangerous word. If you’re ever on trial for a serious crime, you’d better hope the jury is more than “almost convinced” of your innocence!

Though the emotional pathos and poignancy of this Victorian hymn seem too much for some modern hymn book editors to include it for publication, its message is still needed.

(1) “Almost persuaded” now to believe;
“Almost persuaded” Christ to receive;
Seems now some soul to say,
“Go, Spirit, go Thy way,
Some more convenient day
On Thee I’ll call.”

The wonderful grace (the unmerited favour) of God is mentioned dozens of times in His Word. It is by His grace, not by our own good works, that we’re saved (Eph. 2:8-9). “In Him [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7).

However, though God, in great grace, can reach down and save even the worst of sinners, His grace is not extended forever to those who reject it (cf. Gen. 6:3). The day of grace will come to an end, and certain judgment will follow (Jn. 3:36; Heb. 9:27). That’s why the Bible makes an urgent plea for sinners to turn to Christ “now” and be saved (II Cor. 5:20–6:2).

(3) “Almost persuaded,” harvest is past!
“Almost persuaded,” doom comes at last!
“Almost” cannot avail;
“Almost” is but to fail!
Sad, sad, that bitter wail–
“Almost,” but lost!

Questions:

  1. Would you ever use this hymn in an evangelistic service? (Why? Or why not?)
  2. What other hymns of invitation have a powerful message that God can use today?

Links:

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