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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:

At the Name of Jesus

Words: Caroline Maria Noel (b. Apr. 10, 1817; d. Dec. 7, 1877
Music: Wye Valley, by James Mountain (b. July 16, 1844; d. June 27, 1933)

Note: Seriously ill herself, and bedridden, Miss Noel included this hymn in a book entitled The Name of Jesus and Other Verses for the Sick and Lonely. The 1870 original had eight stanzas (all given in the Cyber Hymnal – see link below). The hymn book I have before me now includes (1), (3), (4), (7), and (8). The tune Wye Valley is commonly used with the hymn Like a River Glorious. The Cyber Hymnal also offers four alternates.

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

Based on Philippians 2:5-11, this fine hymn is especially associated with Ascension Day in the liturgical church calendar. Partly a paraphrase of the passage, and partly commentary on its truths, the hymn exalts the Lord Jesus Christ, calling upon us to do the same. The verses in the epistle say:

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, 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.

Philippians 2:5-11

(1) At the name of Jesus, every knee shall bow,
Every tongue confess Him King of glory now;
’Tis the Father’s pleasure we should call Him Lord,
Who from the beginning was the mighty Word.

The Son of God was active as our Creator ((3); cf. Jn. 1:3; Col. 1:16), but He was later to become precious to us (I Pet. 2:7) in His redemptive work. Through the fall, sin and corruption disqualified us all from participating of the glorious future the Lord envisioned for us (Rom. 3:23; 6:23a). The only solution was for a substitute to suffer God’s judgment in our place, and Christ is that Substitute (I Cor. 15:3; I Pet. 2:24).

The Son of God became Man for that very purpose (Mk. 10:45). Now, through faith in Him, we can have our sins forgiven, and receive the gift of eternal life (Jn. 3:16; Eph. 1:7). What amazing condescension–from heaven’s glory to a cruel cross, when the Creator became the Crucified! How wonderful that we can call Him our Saviour!

(4) Humbled for a season, to receive a name
From the lips of sinners unto whom He came,
Faithfully He bore it, spotless to the last,
Brought it back victorious when from death He passed.

(5) Bore it up triumphant with its human light,
Through all ranks of creatures, to the central height,
To the throne of Godhead, to the Father’s breast;
Filled it with the glory of that perfect rest.

Later in the Philippian chapter, the Apostle Paul exhorts us to “shine as lights in the world, holding fast [or holding out] the word of life [remaining faithful to it, and faithfully proclaiming it] so that [he, Paul] may rejoice in the day of Christ that [he has] not run in vain or laboured in vain” (vs. 15-16). The Day of Christ refers to His coming again (cf. I Cor. 1:7-8), and Caroline Noel ends her hymn on a present and future note.

(7) In your hearts enthrone Him; there let Him subdue
All that is not holy, all that is not true;
Crown Him as your Captain in temptation’s hour;
Let His will enfold you in its light and power.

(8) Brothers, this Lord Jesus shall return again,
With His Father’s glory, with His angel train;
For all wreaths of empire meet upon His brow,
And our hearts confess Him King of glory now.

This is a beautiful and challenging hymn that should be used more often than it is. And I cannot end my brief consideration of it without reference to the strange comments of hymnal editor John Wilson (quoted in Carlton Young’s Companion to the United Methodist Hymnal, p. 221). He says:

This is a hymn for which I have not the slightest use! Yards of glib theology in doggerel verse! I’m quite proud to have discouraged its inclusion in two hymnals. How many people understand “Bore it up triumphant” [see (3) and (4) above]–Christ carrying His own name up to heaven as a sort of exhibit?

John Wilson

Well now! First of all, take a look at the word “doggerel” in the dictionary. The definition includes terms such as: rude, crude, comic, and worthless nonsense. Is that how you’d describe this hymn? I certainly wouldn’t!

As to Christ’s name, “Jesus” means Jehovah [is] salvation. And believers love that name because, by it, we acknowledge Him as our Saviour.

That He “bore it up triumphant” to the Father’s throne is simply a poetic way of saying that He returned to heaven in victory, having done what He was sent to accomplish. He had lived up to His name. Anticipating this, facing the cross, the Lord Jesus prayed to His heavenly Father, “I have finished the work which You have given Me to do” (Jn. 17:4). And “when He had by Himself purged our sins, [He] sat down at the right hand of the Majesty on high” (Heb. 1:3).

What is so difficult there to understand, Mr. Wilson? And if there are congregations for whom the ascension of Christ and its redeeming triumph are not known or understood, shame on those who presume to lead them for not explaining it!

Questions:

  1. What does the name “Jesus” mean to you personally?
  2. If you were able to talk to John Wilson, what would you say to him about his critique?

Links:

Our Blest Redeemer, Ere He Breathed

Words: Harriet Auber (b. Oct. 4, 1773; d. Jan. 20, 1862)
Music: St Cuthbert, by John Bacchus Dykes (b. March 10, 1823; d. Jan. 22, 1876)

Note: Miss Auber’s actual first name was Henriette, but she was called Harriet, throughout her life. The English poetess wrote many hymns. This one was created in 1829. The original hymn had seven stanzas, of which I’ve seen all but (2) and (3) used. These two, usually omitted, speak of the ministry of the Spirit of God at Jesus’ baptism, and later at Pentecost.

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

First, just a word about (3). At Pentecost, when the Spirit of God came to begin His new Church Age ministry, His presence was manifested or accompanied by the sound of a “rushing mighty wind” (Acts 2:2), picturing the animating, empowering presence, and the spiritual life He brings, as the very breath of God (Jn. 6:62; Gal. 5:25).

We read also that tongues of fire sat upon each of those present (vs. 3). In the Old Testament, the glory light of God shone forth from the central tabernacle (Exod. 40:34-35), and later the temple in Jerusalem (I Kgs. 8:10-11; Ps. 80:1). It was a sign of His presence. But now, in the church, the presence of God isn’t localized in that way. Instead, He comes upon and permanently indwells each believer, personally and individually (Jn. 14:17; Rom. 8:9; I Cor. 6:19; II Cor. 1:21-22).

(3) He came in tongues of living flame
To teach, convince, subdue,
All pow’rful as the wind He came
As viewless too.

Hymns become famous for many reasons. But this one has a unusual claim to fame regarding how and where it was written. It was Whitsunday in the Anglican Church, the seventh Sunday after Easter, commemorating the birth of the church at Pentecost. And coming home from the church service, Harriet Auber sat by her bedroom window, meditating on the ministry of the Holy Spirit, then and now.

What happened next has been questioned by some as merely a tall tale, but there seem to have been many witnesses to the fact later on. Inspired to write the present hymn, the author slipped a diamond ring off her finger and scratched the words on the window pane! It’s said that thousands came to see that window, over the years that followed.

Seventeen years after Harriet Auber’s death, Reverend Dawson Campbell occupied the house where she’d lived. He reported that the hymn was still there, on the window, in his time. He asked the landlord for permission to remove the pane so it could be preserved, but the request was refused. (Perhaps because it was a tourist attraction, and brought business to the town.) Later someone replaced it with another piece of glass, and the original has been lost.

This form of “manuscript” is unusual, but it’s not unique. Scottish poet Robert Burns borrowed a diamond ring from a friend, and wrote some verses of a song on the window of a house where he stayed overnight. That pane of glass was later preserved in the house at Dumfries, Scotland, where he died in 1796.

To return to the present hymn, though it was later copied into a notebook, there seems to be something appropriate to a song in praise of the Holy Spirit being written where it was at first.

  • A clean window perhaps speaks of purity, and it becomes a fitting symbol for the Holy Spirit. (The third Person of the Trinity is called that nearly a hundred times in Scripture–cf. Matt. 28:19.)
  • And a clean window can be virtually invisible, which the Spirit of God is, unless He chooses to reveal Himself in some visible way (as He did at Jesus’ baptism, Matt. 3:16). The Lord Jesus compares Him to the wind (Jn. 3:8). We do not see the wind, though we can see what it does.
  • Finally, a window reveals what would otherwise be unseen. Set in a solid wall, the window enables us to see what is beyond. And in His discourse in the Upper Room, Christ emphasizes the teaching ministry of the Spirit, whom He calls our Comforter or Helper (Jn. 14:26; 15:26; 16:12-15; cf. I Cor. 2:9-10).

(1) Our blest Redeemer, ere He breathed
His tender last farewell,
A Guide, a Comforter, bequeathed
With us to dwell.

(4) He came sweet influence to impart,
A gracious, willing Guest,
While He can find one humble heart
Wherein to rest.

(7) Spirit of purity and grace,
Our weakness, pitying, see:
O make our hearts Thy dwelling place
And worthier Thee.

Questions:

  1. What ministries of the Holy Spirit are especially meaningful to you?
  2. What other hymns about the Spirit do you especially appreciate?

Links:

Lord, I Have Shut the Door

Words: William Marion Runyan (b. Jan. 21, 1870; d. July 29, 1957)
Music: Sanctuary (or Runyan), by William Marion Runyan

Note: William Runyan served as the pastor of a number of congregations, and later was an editor for Hope Publishing Company. He edited and published books of sacred song, and wrote the words for many hymns. (The Cyber Hymnal lists 111 of these here.) Runyan also composed tunes for the lyrics of others (such as for the text of Great Is Thy Faithfulness, written by his friend and fellow pastor Thomas Chisholm). But in the case of the 1923 hymn, Lord, I Have Shut the Door, as with many more, he has given us both.

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

There is a place for both public and private prayer, both group and individual prayer. At the tomb of Lazarus, the Lord Jesus prayed publicly (Jn. 11:41-42). In the Gethsemane, He prayed privately (Lk. 22:41-42). During the ten days between Christ’s ascension and the birth of the church at Pentecost, Christ’s followers gathered as a group for prayer (Acts 1:13-14). And after his dramatic confrontation with the glorified Christ, Paul (then called Saul) spent time in personal prayer (Acts 9:11).

Public or group prayer can be called “corporate” prayer, a term which has mystified some. It has nothing to do with a corporation, an organized manufacturing entity. The dictionary allows the application to a group gathered for a united purpose, which is what happens in this case. Usually one person at a time prays, and others can express their agreement with the content of the prayer by an audible “Amen”  (cf. I Chron. 16:36; Neh. 8:6).

Private prayer is often, by its very nature, more personal–though we are to intercede for one another, as well as praying for our own needs (I Thess 5:25; cf. I Sam. 12:23). The Lord Jesus is seen, a number of times in the Gospels, praying alone (Matt. 14:23; Mk. 1:35; Lk. 9:18). We know that He prayed for others (Lk. 22:32; Jn. 17), but much of His communion with His heavenly Father must have related to the enormity of the task before Him. We get a small glimpse of this in His prayer in Gethsemane.

A superficial reading of the Lord’s instruction on private prayer in the Sermon on the Mount might suggest that He favours only private prayer. However, it is specifically public prayer offered for the reason of impressing others that He condemns.

When you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.

Matt. 6:5-6

The hypocrite’s main reason for praying in public is to “be seen by men.” It’s a show, to win the admiration of others. And “they have their reward,” that is, they’re seen! But private prayer, avoids the temptation to do that. “Through [Christ] we…have access by one Spirit to the Father” (Eph. 2:13, 18). And the Spirit of God helps us in our praying, and brings our prayers before God, framing them according to the will of God (Rom. 8:26-27).

In addition to worship and praise, confession and intercession, we need that personal and private time of prayer, regularly, to align ourselves with the will of God (I Jn. 5:14), and seek His mercy and grace to do His will (Heb. 4:14-16). And it is that venue for personal prayer that William Runyan describes so beautifully in his hymn, inspired by Matthew 6:6.

(1) Lord, I have shut the door,
Speak now the word
Which in the din and throng
Could not be heard;
Hushed now my inner heart,
Whisper Thy will,
While I have come apart,
While all is still.

(4) Lord, I have shut the door,
Strengthen my heart;
Yonder awaits the task–
I share a part.
Only through grace bestowed
May I be true;
Here, while alone with Thee,
My strength renew.

Questions:

  1. What are the special blessings and benefits of public prayer? What are the special blessings and benefits of private prayer?
  2. What suggestions would you make to a believer to make his/her private prayer more consistent and meaningful?

Links:

His Way with Thee

Words: Cyrus Silvester Nusbaum (b. July 27, 1861; d. Dec. 27, 1937)
Music: Cyrus Silvester Nusbaum

Note: Cyrus Nusbaum’s song dates from 1898. You can see more about the man, and also the background of the song, on the Wordwise page (linked at the bottom of this article).

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

There are popular sayings and songs that express man’s assertive independence. When faced with the objections of an employee, a boss may say, “It’s my way or the highway.” Or there’s the 1967 song by Canadian singer-songwriter Paul Anka, “I Did It My Way.” It pictures an older person looking back on his life, satisfied that whether or not things turned out well, he’s able to boast that he did things his way. The number became Frank Sinatra’s signature song.

There’s a certain hollow arrogance in such statements. The first leaves no room for negotiation or compromise, because the speaker seemingly assumes his way could never be wrong, or even improved upon. The second deifies self-rule as a value above all others, above wisdom, above charity, or above an investment of resources that will last for eternity.

A similar attitude is reflected in Jesus’ parable of The Rich Fool (Lk. 12:16-21). Eleven times in three verses he uses personal pronouns to proclaim “within himself” (vs. 17) that since he is rich and growing richer, he plans to live large and enjoy himself. But God confronts him with eternity, and called him a fool (vs. 20).

This is the kind of folly that got our first parents in trouble in Eden. Adam and Eve had been given a test to see whether they would willingly submit to the rule of their Creator (Gen. 2:17). But, teased and tempted by the devil (vs. 1-5), they took their own independent course, in disobedience to God (vs. 6). They swallowed Satan’s lie that they could be like God (vs. 5), with the implication that they wouldn’t need God, they could be their own god.

A persistent tendency of the sin nature, this “my way” attitude has infected the whole human race, prompting the assessment of the prophet Isaiah:

“All we like sheep have gone astray; we have turned every one to his own way” (Isa. 53:6). And compare, “Men will be lovers of themselves, lovers of money….lovers of pleasure rather than lovers of God” (II Tim. 3:2, 4).

How different is the life of faith and obedience toward Him to which God calls us, in His Word.

Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him [as Lord of your life], and He shall direct your paths. Do not be wise in your own eyes; fear the LORD and depart from evil.

Prov. 3:5-7

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.

Rom. 12:1-3

That commitment to God that is to direct and control our days is reflected by Pastor Nusbaum’s hymn. For a meaningful life that pleases God, and fruitful service that will endure for eternity, the hymn writer’s counsel is “Let Him have His way with thee.” In other words, submit yourself to God.

Even though, weak and fallible human nature being what it is, none of us will be “always pure and good” in character (1), or “always at [our] best” in serving the Lord (3), the principle stands. We can set this before us as an ideal, and make it our aim, by the grace of God.

(1) Would you live for Jesus, and be always pure and good?
Would you walk with Him within the narrow road?
Would you have Him bear your burden, carry all your load?
Let Him have His way with thee.

His power can make you what you ought to be;
His blood can cleanse your heart and make you free;
His love can fill your soul, and you will see
’Twas best for Him to have His way with thee.

(3) Would you in His kingdom find a place of constant rest?
Would you prove Him true in providential test?
Would you in His service labour always at your best?
Let Him have His way with thee.

Questions:

  1. As you face this day, or this week, what essential elements of “His way with Thee” can you discern?
  2. Why is it so difficult to live this way consistently? And how can we do better at it?

Links:

God Understands

Words: Oswald Jeffrey Smith (b. Nov. 8, 1889; d. Jan. 25, 1986)
Music: Bentley DeForest Ackley (b. Sept. 27, 1872; d. Sept. 3, 1958)

Note: The tragic incident that led to the writing of this hymn is recounted in the Wordwise link at the bottom of this article. It’s an example of how the Lord can take something that is learned in one situation and apply it more widely, to the blessing of more still. Many have used this song at funeral services, and Dr. Smith reported that on one occasion it was even used of God to save a radio executive from suicide.

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

The actual phrase, “God understands” is used once in the Bible (Job 28:23, NKJV), where Job explains that God knows where true wisdom is to be found (cf. vs. 20; and see Prov. 2:6). “The LORD searches all hearts and understands all the intent of the thoughts” (I Chron. 28:9), and “His understanding is infinite” (Ps. 147:5).

It’s a word that reflects both intelligence and discernment. The Lord not only knows the struggles of our inmost hearts, but He understands why we are going through these things, and what to do about them. When you combine that with the dozens of references in Scripture to the mercy and compassion of God, it is a great encouragement to know He understands.

“You, O Lord, are a God full of compassion, and gracious, longsuffering and abundant in mercy and truth” (Ps. 86:15). “Through the LORD’S mercies we are not consumed, because His compassions fail not. They are new every morning; great is Your faithfulness” (Lam. 3:22-23). “He who trusts in the LORD, mercy shall surround him” (Ps. 32:10). “Remember, O LORD, Your tender mercies and Your lovingkindnesses, for they are from of old” (Ps. 25:6). “Surely goodness and mercy shall follow me All the days of my life” (Ps. 23:6).

At least in part, it was His understanding of human suffering that led the Lord Jesus to weep at the tomb of Lazarus (Jn. 11:35), and He grieves for us today, when we go through such things. The Bible urges us to bring our burdens and our anxious cares to the Lord (Ps. 55:22; I Pet. 5:7), because in Him we have one who understands, having gone through similar trials while he was on earth (Heb. 4:14-16).

(1) God understands your sorrow,
He sees the falling tear,
And whispers, “I am with thee,”
Then falter not, nor fear.

He understands your longing,
Your deepest grief He shares;
Then let Him bear your burden,
He understands, and cares.

It has often been a great reassurance to me that the Lord fully understands how weak I am. There are times when I make more demands on myself that God intended me to bear. But, “as a father pities his children, so the LORD pities those who fear Him. For He knows our frame; He remembers that we are dust” (Ps. 103:13-14).

God also understands the power of the devil, and His malicious schemes against us (Jn. 8:44; I Pet. 5:8). He has provided spiritual armour to protect us (Eph. 6:10-17), and a strategy for victory (I Pet. 5:9; Jas. 4:7). The Lord Jesus Himself was tempted by Satan (Matt. 4:1-11), and He repeatedly resisted Him by standing upon the truth of the Word of God (“the Sword of the Spirit,” Eph. 6:17).

(3) God understands your weakness,
He knows the tempter’s pow’r;
And He will walk beside you
However dark the hour.

Questions:

  1. What aspects of God’s understanding of you are sobering? What aspects are encouraging?
  2. Can you testify to a recent experience of God’s comfort and encouragement that equipped you to be a blessing to someone else (cf. II Cor. 1:3-4)?

Links:

Deeper and Deeper

Words: Oswald Jeffrey Smith (b. Nov. 8, 1889; d. Jan. 25, 1986)
Music: Oswald Jeffrey Smith

Note: The story of the writing of this meaningful 1914 hymn is told in the Wordwise link below.

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

We have various names for them, none too complimentary. We call them “rice Christians” (all snap, crackle and pop, but no substance), or christianettes, a much reduced example, or an imitation of the real thing. Or we might say they have all the spiritual depth of a puddle.

These sorry individuals seem to be on the borderline between saved and unsaved. (Are they, or aren’t they?) They believe Jesus is their Saviour, though they’ve likely never thought too deeply about it. They enjoy church, if the music is lively, the sermon short, and they can shoot the breeze for awhile with their friends there. It would be bad enough if their numbers were few, but I’m not sure that’s the case.

Where are those who will respond to Christ’s call to discipleship and the deeper Christian life?

He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me”

Lk. 9:23

The Greek word for “disciple” (mathetes) gives us our English word mathematics, which suggests something that is structured, and governed by set principles. It’s an appropriate analogy. For us, as believers, to follow Christ is to identify ourselves with Him, to obey Him, and learn from Him. It’s a path of discipline and commitment, and a path of service that involves humble sacrifice and suffering. It puts us in stern conflict with the world, the flesh, and the devil.

Where is the burning passion of Paul? He said:

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

Phil. 3:7-8

The Apostle Paul certainly didn’t set himself up as a flawless example of Christian discipleship, but he turned his back on the failures of the past, and kept moving forward. “Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me” (Phil. 3:12).

It’s this attitude and effort of digging deeper, and striving for more, that Oswald Smith’s hymn captures. It describes a passion of heart that will bear fruit in spiritual growth and more effective service for the Lord Jesus Christ. Examine each of the five stanzas in turn, and you will see there is a logical progression to them.

(1). The most fundamental motivation for moving forward in our Christian lives is a deepening appreciation of the love of Christ. “The love of Christ compels [controls, urges] us” (II Cor. 5:14). Philips’ paraphrase, The New Testament in Modern English,  says, “The very spring of our actions is the love of Christ.”

(1) Into the heart of Jesus
Deeper and deeper I go,
Seeking to know the reason
Why He should love me so,
Why He should stoop to lift me
Up from the miry clay,
Saving my soul, making me whole,
Though I had wandered away.

(2). Out of our love responding to His love (I Jn. 4:19), we seek to discover and do more and more of His holy will.

(3). There is a realization that this is a costly course to take, but we willingly embrace and accept the cross, praying for grace to meet our need–“O Saviour, help! Dear Saviour, help! / Grace for my weakness impart.”

(4). The life of true discipleship is not one of misery and regret over what we’ve had to give up, but one of deeper joy and peace than we’ve ever known.

(5). The final stanza shows a recognition that going through these steps and stages does not leave the prior ones behind. Rather it’s a kind of endless cycle, with more growth and development as we go along, and until we enter the heavenly kingdom, there to rejoice in our Saviour’s love forever.

Questions:

  1. What is it that hinders so many Christians from experiencing this deeper, richer life?
  2. What would the church of Jesus Christ be like if more of us lived this way?

Links:

The Way of the Cross Leads Home

Words: Jessie H. Brown Pounds (b. Aug. 31, 1861; d. March 3, 1921)
Music: Charles Hutchinson Gabriel (b. Aug. 18, 1856; d. Sept. 15, 1932)

Note: Mrs. Pounds’ hymn was first published in 1906.

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

It is hardly surprising that the cross of Christ figures prominently in the teaching of the New Testament. It is central to the gospel of grace, and to the Christian life. Other hymns emphasize this, in addition to the present one. Fanny Crosby prays, “Jesus keep me near the cross,” and Elizabeth Clephane, testifies, “Beneath the cross of Jesus I fain [willingly, gladly] would take my stand.”

On the cross of Calvary, the Lord Jesus “humbled Himself” to the fullest extent (Phil. 2:8). He “endured the cross” for the joyous prospect of what it would accomplish for us (Heb. 12:2).

When criminals were crucified, the accusation against them was posted on the cross above them. (To discourage others from committing the same offence!) In the Lord’s case, the Jewish leaders had accused him of claiming (falsely, so they thought) of being “The King of the Jews” (Jn. 19:19).

But there’s more to it than that. More accusations were invisibly posted on the cross by God the Father. In taking sin’s punishment for us, it was as though all the accusations against us, all the sins charged to our account (including those of His accusers), were nailed there too (Col. 2:14).

It’s through the cross of Christ we’re saved and have peace with God (Eph. 2:16; Col. 1:20). We’ll never be able to boast rightly that it was by our own good works that earned our salvation (Eph. 2:8-9); our only boast should be in the cross of Christ (Gal. 6:14).

There is a dark side to this subject too, faced by every Christian. There are enemies of the cross (Phil. 3:18), those who consider the gospel message “foolishness” (I Cor. 1:18), and who persecute those who have trusted in Christ and proclaim the message of the cross (Gal. 5:11; 6:12).

To return to the application of the cross to the believer, we first come to the cross, as sinners, to put our faith in the Saviour and in what He has done for us. But there’s a sense in which our whole lives thereafter involve the cross. As Christians, we are to, as Jessie Pounds puts it, “go home [to heaven] by the way of the cross.”

(1) I must needs go home by the way of the cross,
There’s no other way but this;
I shall ne’er get sight of the gates of light,
If the way of the cross I miss.

The way of the cross leads home,
The way of the cross leads home,
It is sweet to know as I onward go,
The way of the cross leads home.

The Lord Jesus spoke a number of times about this. Taking up the cross involves a willing identification with Christ, whatever the cost. It is the essence of discipleship. “Whoever does not bear his cross and come after Me cannot be My disciple” (Lk. 14:27). And it’s not simply a one-time commitment, but a daily walk (Lk. 9:23).

Bearing the cross involves sacrifice (Mk. 10:21) and self denial. “Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me’” (Matt. 16:24).

To deny oneself is not simply a matter of foregoing or refusing something–like an extra piece of pie, or an expensive pair of shoes. Nor is the cross some burden we determine to bear (however grudgingly)–such as the insults of a coworker, or the interference of a critical mother-in-law. More precisely it’s to deny Self, to say “No” to selfishness, and self-centredness, and self will, and submit, day by day to the Lordship of Christ. That is the way of the cross.

(3) Then I bid farewell to the way of the world,
To walk in it never more;
For the Lord says, “Come,” and I seek my home,
Where He waits at the open door.

Questions:

  1. How would our churches be different if they were filled with cross-bearers in the sense described?
  2. Why is this a difficult principle to put in practice consistently?

Links:

I’ll Fly Away

Words: Albert Edward Brumley (b. Oct. 29, 1905; d. Nov. 15, 1977)
Music: Albert Edward Brumley

Graphic Albert Brumley

Note: A little about the life of Mr. Brumley and about the writing of this 1932 song is found in the Wordwise post linked below. Albert Brumley’s long involvement in gospel music, and his output of songs, was considerable.

He was the author of more than 600 gospel songs of which he felt several to be especially effective: I’ll Fly Away, and I’ll Meet You in the Morning are two of these. His songs have been translated into many languages and even produced in Braille. Over the years, Brumley also taught more than 50 singing schools, published 75 songbooks, and 500,000 copies of his songs in sheet music form. With his sons, he operated two successful music publishing companies.

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

There are some today who teach the concept of “soul sleep”, the view that when a person dies he loses consciousness and has no awareness of anything until the final resurrection day; that the soul sleeps in death till then.

Not itself a biblical term, this teaching is based on a misunderstanding of several texts that speak of death and use the word “sleep.” For example, when His friend Lazarus died, the Lord Jesus spoke of him being asleep. However, when the disciples questioned this he immediately explained that he was referring to the man’s death.

He said to them, ‘Our friend Lazarus sleeps, but I go that I may wake him up.’ Then His disciples said, ‘Lord, if he sleeps he will get well.’ However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.

Jn. 11:11-13; cf. Dan. 12:2; I Thess. 4:13-14

In answer to those who espouse soul sleep–which I’m convinced is false teaching–we need to realize that words such as sleeping and wakefulness can be used in a figurative or symbolic way, as well as speaking of the physical experience. It makes an apt metaphor because:

  1. The dead individual can often look (physically) very much as though he or she is simply sleeping–eyes closed, motionless and unaware of his surroundings.
  2. By the power of God, death is conquered with the seeming ease that we would have in awakening someone from a normal sleep. This power is demonstrated in the raising of Lazarus (Jn. 11:43-44), and in the raising of Jairus’s daughter (Mk. 5:35-42).

Several passages of Scripture support the fact that those who die continue to have a conscious existence, either in a place of blessing or of punishment. A few examples:

  • No intermediate delay is envisioned by the psalmist when he says, “You will guide me with Your counsel, and afterward receive me to glory” (Ps. 73:24).
  • Moses and Elijah were not dead, but alive, when they met with the Lord Jesus on the Mount of Transfiguration and were seen there by Peter, James and John (Matt. 17:1-3). (When he died, Elijah had had the privilege of being escorted alive into heaven, by a fiery angelic chariot, II Kgs. 2:11.)
  • Both the rich man (sometimes called Divés, Latin for rich) and the beggar Lazarus continued their conscious existence after death, Divés in a place of punishment, Lazarus in a place of peace and blessing (Lk. 16:19-31).
  • To the dying thief on the cross beside Christ, one who looked to Him in faith, the Lord said, “Today you will be with Me in Paradise” (Lk. 23:43).
  • Paul’s teaching about death mentions no intermediate sleep, rather, “to be absent from the body and to be present with the Lord” (II Cor. 5:1-8).
  • The apostle’s own desire was “to depart and be with Christ” (Phil. 1:23). Interestingly, the word “and” there (kai in Greek), can have the sense of that is, or in other words, as though the one immediately becomes the other: “to depart, that is to be with Christ.”
  • Those who die a martyrs death during the prophesied Tribulation to come will be alive and conscious in heaven, crying to God for justice (Rev. 6:9-10).

I’ve taken a few moments to deal with this subject to provide support for Albert Brumley’s confident testimony that, “When I die…I’ll fly away,” and go to my “home on God’s celestial shore.”

If a Christian dies before the return of Christ, he is ushered into the presence of the Lord (II Cor. 5:8; Phil. 1:23). And when the Lord comes to catch away His church, there will be no “soul sleep” for us who remain. The living will be caught up to be with Him (I Thess. 4:17).

(1) Some glad morning when this life is o’er,
I’ll fly away;
To a home on God’s celestial shore,
I’ll fly away.

I’ll fly away; O glory, I’ll fly away;
When I die, hallelujah, by and by,
I’ll fly away.

Questions:

  1. Are you ready, if the time of your departure from this life should come today? (If not, see the note about God’s Plan of Salvation.)
  2. Which are your favourite hymns of Christian assurance regarding death and our eternal future?

Links:

Depth of Mercy

Words: Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Seymour, by Carl Maria Friedrich Ernst von Weber (b. Nov. 18, 1786; d. June 5, 1826)

Note: This 1740 hymn by Charles Wesley originally had thirteen stanzas. (You can see them all on the Cyber Hymnal link below.) Many hymn books today use only (1), (2), and (13), with (9) moved to the end to provide a fitting conclusion. The Cyber Hymnal includes a touching story of the powerful impression this hymn made on one who heard it.

Weber was a noted German classical composer of the Romantic period. He was also a brilliant pianist, a conductor, and a guitarist. The hymn tune Seymour is a melody taken from the opening chorus of his final opera, Oberon. It has also traditionally been used with the hymn Softly Now the Light of Day.

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

Wesley’s original title for the hymn reveals its purpose. He called it, “After a Relapse into Sin.” It seems it may have grown out of his own experience, and be his prayer for forgiveness and fresh assurance.

Several Scriptures relate to the writing of this hymn. One is John 20:20, where the resurrection Christ met with His followers and “He showed them His hands and side” (cf. (9)). Also of deep concern to Wesley was the stern warning of Hebrews 6:6, where we’re told that sinners ”crucify again for themselves the Son of God, and put Him to an open shame.” Finally, there was First Timothy 1:15, with its assuring proclamation, “Christ Jesus came into the world to save sinners, of whom I am chief” (cf. (1)).

(1) Depth of mercy! Can there be
Mercy still reserved for me?
Can my God His wrath forbear,
Me, the chief of sinners, spare?

(2) I have long withstood His grace,
Long provoked Him to His face,
Would not hearken to His calls,
Grieved Him by a thousand falls.

The plea of the penitent heart for God’s mercy is found over and over in Psalms. (“Mercy” translates the Hebrew word chanan, which can be translated as grace or favour. Have mercy on me is a plea for God to be gracious to an undeserving sinner. For example, it begins David’s great confession, after he committed adultery with Bathsheba.

Have mercy upon me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgressions.

Ps. 51:1

Similar prayers are found in other psalms. In many of them we get a sense that the burden of guilt for sin is causing physical pain and distress.

“Have mercy on me [be gracious to me], O LORD, for I am weak; O LORD, heal me, for my bones are troubled” (Ps. 6:2). “Turn Yourself to me, and have mercy on me, for I am desolate and afflicted” (Ps. 25:16). “Have mercy on me, O LORD, for I am in trouble; my eye wastes away with grief, yes, my soul and my body!” (Ps. 31:9).

It is a great reassurance to find, equally in Psalms, many joyful confessions that God has indeed been merciful. One whole psalm is given over to this theme, with the repeated refrain, “Oh, give thanks to the LORD, for He is good! For His mercy endures forever” (Ps. 136:1; cf. vs. 2, 3, 4, 5, 6, etc.).

“I have trusted in Your mercy; my heart shall rejoice in Your salvation” (Ps. 13:5). “Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever” (Ps. 23:6). “Blessed be God, who has not turned away my prayer, nor His mercy from me!” (Ps. 66:20). “Great is Your mercy toward me, and You have delivered my soul from the depths of Sheol” (Ps. 86:13). “The LORD is merciful and gracious, slow to anger, and abounding in mercy” (Ps. 103:8).

(13) Now incline me to repent,
Let me now my sins lament,
Now my foul revolt deplore,
Weep, believe, and sin no more.

(9) There for me the Saviour stands,
Shows His wounds and spreads His hands.
God is love! I know, I feel;
Jesus weeps and loves me still.

Questions:

  1. What other hymns of confession and deep contrition do you know and use?
  2. What is Wesley saying by referring to Christ showing His wounds (9)?

Links:

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