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Surely Goodness and Mercy

Words: John Willard Peterson (b. Nov. 1, 1921; d. Sept. 20, 2006); and Alfred Barnerd Smith (b. Nov. 8, 1916; d. Aug. 9, 2001)
Music: John Willard Peterson and Alfred Barnerd Smith

Note: Mr. Peterson and his friend Alfred Smith worked on both words and music together. The amusing story of how the song came to be created is told in the Wordwise link at the end of this article. Published in 1958 by Singspiration Incorporated, this is one of many sacred songs that either uses the text of Psalm 23, or a paraphrase of it, or makes definite allusions to it. (The Cyber Hymnal lists over sixty here.)

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

The shepherd care of the Lord assures us of rich nourishment, wise guidance, and strong protection–each of which is included in the passage.

It should be noted, however, that what David describes in this beautiful psalm is meant for those who have a personal relationship with the Shepherd, those who can say with confident faith, “The LORD [Jehovah God] is my shepherd” (vs. 1). To paraphrase, “Because the Lord God is my own Shepherd, and I’m one of His sheep, I’m sure that He’ll supply whatever I need” (cf. Jn. 10:14; I Pet. 2:25).

“You will guide me with Your counsel, and afterward receive me to glory,” says another psalmist (Ps. 73:24), a statement which seems to encapsulate the twenty-third from beginning to end. The guiding hand of God upon the lives of weak and vulnerable believers is a frequent theme of Scripture:

He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young.

Isa. 40:11

I will bring the blind by a way they did not know; I will lead them in paths they have not known. I will make darkness light before them, and crooked places straight. These things I will do for them, and not forsake them.

Isa. 42:16

Commentators have noted the thematic association of Psalms 22 to 24. They can be symbolized by the cross, the shepherd’s crook, and the crown.

  • In Psalm 22 we have the hill of Calvary represented, with words that prophetically point to the cross (e.g. vs. 1, 6-8, 14, 16-18).
  • In Psalm 24 the hill of Zion is represented with words (vs. 7-10) that can be applied to the triumphal ascension of Christ, after his resurrection, to the heavenly Zion (cf. Heb. 12:22), or His return to rule and reign upon the throne of David.
  • In Psalm 23, and in between these two hills lies a transient valley of shade (Psalm 23:4; cf. Job 10:21-22). But in company with our all-sufficient Shepherd, we need have no fear of the journey.

Beyond the last dark valley lies the peace and safety, the joy and blessing of the Father’s home (Ps. 23:6; cf. 49:15; Rev. 15-17).

(3) When I walk through the dark lonesome valley,
My Saviour will walk with me there;
And safely His great hand will lead me
To the mansions He’s gone to prepare.

Surely goodness and mercy shall follow me
All the days, all the days of my life;
Surely goodness and mercy shall follow me
All the days, all the days of my life.
And I shall dwell in the house of the Lord forever,
And I shall feast at the table spread for me;
Surely goodness and mercy shall follow me
All the days, all the days of my life.

Questions:

  1. What part of Psalm 23 has been a special blessing to you?
  2. What other hymn(s) based on this psalm has/have you and your church found to be a blessing?

Links:

Ye Must Be Born Again

Words: William True Sleeper (b. Feb. 9, 1819; d. Sept. 24, 1904)
Music: George Coles Stebbins (b. Feb. 26, 1846; d. Oct. 6, 1945)

Note: Pastor Sleeper was a Congregational clergyman. George Stebbins composed the music for many gospel songs (the Cyber Hymnal lists ninety-nine of his tunes). The Wordwise link below will tell you how this particular song came to be written, and the Cyber Hymnal has an interesting note about how Pastor Sleeper worked out the rhyme and rhythm of the song.

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

The text for this gospel song comes from the conversation the Lord Jesus had with a Jewish leader named Nicodemus, a member of the Sanhedrin, the Jewish supreme court. The man was greatly puzzled when the Lord introduced the subject of the new birth: “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (Jn. 3:3).

Thinking of a physical birth, Nicodemus rightly said it was impossible (vs. 4). But of course Christ was referring to spiritual birth, being born into the family of God by a work of the Holy Spirit, a birth that comes when the individual puts his or her faith in Christ (cf. Jn. 1:12-13).

The actual quotation used by Pastor Sleeper (from the KJV), is found in vs. 7. “Ye [or you] must be born again. Thinking of this statement, I became curious as to how many times in our English Bibles the word “must” is used. The answer (in the NKJV) is 179 times. The word identifies something that is a requirement, an obligation, a necessity.

The first “must” in the Old Testament concerns the necessity of male circumcision for the Hebrews, the sign of the Abrahamic Covenant (Gen. 17:13). The first in the New Testament has to do with Christ’s sacrifice on the cross.

From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.

Matt. 16:21

That was the Saviour’s imperative. Necessary both because He said that’s why He came to this earth (Mk. 10:45), and because we couldn’t be saved without it.

The word “must” is found many times in the epistles, too. Here is a sampling:

  • Of Christian conduct we read that each of us “must endure hardship as a good soldier of Jesus Christ” (II Tim. 2:3), and we should be “bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do” (Col. 3:13).
  • Speaking of the coming resurrection, God’s Word says, “This corruptible must put on incorruption, and this mortal must put on immortality” (I Cor. 15:53). Only in this way can we be prepared to be citizens of the heavenly kingdom (cf. Phil. 3:20-21).
  • And “we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad [i.e. worthy or reward, or worthless, cf. I Cor. 3:11-15]” (II Cor. 5:10).
  • To this we add the necessity of the new birth through faith in Christ. “Without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Heb. 11:6).

“The natural man (one born physically, as each of us was) does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (I Cor. 2:14). In order to have spiritual life, and enter God’s eternal kingdom, it’s necessary to be born again (Tit. 3:5).

As for the man the Lord spoke with that night, it is likely that Nicodemus did come to faith, and become a follower of Christ. We know he protested the plot against Jesus (Jn. 7:50-51), and after the crucifixion he helped Joseph of Arimathea to bury Jesus (Jn. 19:38-42). Historical information outside the Bible suggests that the once wealthy Nicodemus was ostracized and became destitute, likely because of his stand for Christ.

(1) A ruler once came to Jesus by night
To ask Him the way of salvation and light;
The Master made answer in words true and plain,
“Ye must be born again.”

“Ye must be born again,
Ye must be born again,
I verily, verily, say unto thee,
Ye must be born again.”

(3) O ye who would enter that glorious rest,
And sing with the ransomed the song of the blest,
The life everlasting if ye would obtain,
“Ye must be born again.”

Questions:

  1. Does your church clearly (and regularly) teach and preach the necessity of the new birth if hearers are to be saved?
  2. Are you a born again Christian? If not, or if you’re not sure, please consider God’s Plan of Salvation.

Links:

Verily, Verily

Words: James McGranahan (b. July 4, 1840; d. July 9, 1907)
Music: James McGranahan

Note: This lively and meaningful gospel song was first 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.)

Twenty-five times in John’s Gospel, the Lord Jesus is quoted as using the phrase “verily, verily” (KJV). It is intended to put special emphasis on the statement to follow, and is sometimes translated, “truly, truly” (NASB), or “I assure you most solemnly” (Amplified Bible), or “most assuredly, I say to you” (NKJV). Here are some examples of it’s use:

  • “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (Jn. 3:3; cf. Jn. 1:12-13).
  • “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life” (Jn. 5:24).
  • “Most assuredly, I say to you, whoever commits sin [i.e. habitually practices sin, lives in sin] is a slave of sin” (Jn. 8:34).
  • “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM,” (Jn. 8:58; cf. Exod. 3:14).
  • “Most assuredly, I say to you, I am the door of the sheep” (Jn. 10:7).
  • “Jesus answered him [boastful Peter], ‘Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times’” (Jn. 13:38).

The text on which Mr. McGranahan based his song is:

Most assuredly, I say to you, he who believes in Me has everlasting life.

John 6:47

(1) Oh, what a Saviour that He died for me!
From condemnation He hath made me free;
“He that believeth on the Son,” saith He,
“Hath everlasting life.”

“Verily, verily, I say unto you;
Verily, verily,” message ever new!
“He that believeth on the Son” ’tis true!
“Hath everlasting life!”

Then, drawing from several other passages, the hymn writer drives home his point. “The Lord has laid on Him [Christ] the iniquity of us all” (Isa. 53:6).

(2) All my iniquities on Him were laid,
All my indebtedness by Him was paid;
All who believe on Him, the Lord hath said,
“Hath everlasting life.”

When the Lord Jesus says, in John 6:37, “The one who comes to Me [i.e. in faith] I will by no means cast out,” He is using the strongest possible Greek negative. It means: not under any conditions, not under any circumstances. The Amplified Bible has: “The one who comes to Me I will most certainly not cast out [I will never, no never, reject one of them who comes to Me].”

And God does not save us because we are worthy; He saves us by His grace (His unmerited favour) in order to make us worthy of His eternal blessings (Eph. 2:8-9).

(4) Though all unworthy, yet I will not doubt;
For him that cometh He will not cast out:
“He that believeth,” oh, the good news shout!
“Hath everlasting life.”

Questions:

  1. What is the reason all are condemned by a holy God and eternally lost?
  2. On what is the “worthiness” of the child of God based?

Links:

Our Great Saviour

Words: John Wilbur Chapman (b. June 17, 1859; d. Dec. 25, 1918)
Music: Hyfrydol, by Rowland Huw Prichard (b. Jan. 14, 1811; d. Jan. 25, 1887)

Note: The Cyber Hymnal, and some hymn books, use the first line of this 1910 hymn as a title, but its actual title is Our Great Saviour.

Welshman Rowland Pritchard composed the great hymn tune Hyfrydol (a Welsh word meaning lovely, cheerful or melodious) eighty years before the hymn text was written. Hymn writer Robert Harkness, the pianist in Dr. Chapman’s evangelistic meetings, provided the common harmonization of the tune specifically for this hymn. As noted elsewhere on this site, my father introduced me to Robert Harkness, when he was an elderly man, and I was a small boy.

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

It was the original title of this hymn that got me wondering how often in the Scriptures the Lord is spoken of as “great.” The answer is that it is many dozens of times. The Hebrew and Greek words translated great connote such things as: high, chief, mighty, important, splendid. Such terms are surely appropriate for One who is supremely transcendent and infinite in His perfections.

As Moses said to the people of Israel, “The LORD [Jehovah] your God is God of gods and Lord of lords, the great God, mighty and awesome” (Deut. 10:17). “And Ezra blessed the LORD, the great God. Then all the people answered, ‘Amen, Amen!’ while lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground” (Neh. 8:6).

As we bow before the Lord in praise and prayer, we are also humbly recognizing His matchless superiority. Here is a sampling of the things about God that are celebrated for their greatness.

He is great in glory (Ps. 138:5); great in goodness (Isa. 63:7); great in mercy (Ps. 117:2; 119:156); great in power (Na. 1:3; Jer. 32:17; Rev. 11:17). He is a great Creator (Prov. 26:10); a great King (Ps. 45:11), with a great heavenly army (Jer. 32:18); and He is a great Shepherd (Heb. 13:20); with a great name or reputation (Jer. 44:26; Ezek. 36:23); He is great in His sovereignty over all (Ps. 135:5-6); great in His faithfulness (Lam. 3:23; Dan. 9:4); and He does great deeds or works (Ps. 111:2; 126:3; Mk. 5:19; Rev. 15:3).

Two texts are particularly relevant to this hymn. Titus 2:13 closely parallels Chapman’s original title, speaking of “our great God and Saviour Jesus Christ.” And because of His greatness, He is surely deserving of great praise, thanksgiving, and worship.

Great is the LORD, and greatly to be praised; and His greatness is unsearchable [beyond our ability to fully comprehend].

Ps. 145:3

In extolling the Lord Jesus Christ, the hymn reminds us that He is our Friend, who loves us (1). He provides His child with both strength and protection (2), and comfort when we need it (3). He is also our Guide and Keeper in the storms of life (4).

(1) Jesus! what a Friend for sinners!
Jesus! Lover of my soul;
Friends may fail me, foes assail me,
He, my Saviour, makes me whole.

Hallelujah! what a Saviour!
Hallelujah! what a Friend!
Saving, helping, keeping, loving,
He is with me to the end.

(5) begins with a statement that seems to be restricted to sinners putting their faith in Christ. For that reason, some editors have changed the original, “Jesus! I do now receive Him,” to “Jesus! I do now adore Him,” which would seem more appropriate to all, reflecting as it does the tenor of the entire hymn. Forgiveness of sins, and “all in Him I find.”

(5) Jesus! I do now adore Him,
More than all in Him I find.
He hath granted me forgiveness,
I am His, and He is mine.

Questions:

  1. What are some of the great things about the Lord that have blessed your life in recent days?
  2. The repeated refrain of Psalm 107 is: “Oh, that men would give thanks to the LORD for His goodness, and for His wonderful works to the children of men!” (e.g. vs. 8). Why don’t they?

Links:

Room at the Cross for You

Words: Ira Forest Stanphill (b. Feb. 14, 1914; d. Dec. 30, 1993)
Music: Ira Forest Stanphill

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

Ira Stanphill’s parents headed west in a covered wagon to find a place to live. He was born in New Mexico, in 1914. And Ira showed a special talent for music at an early age. When in the fourth grade at school, having had only one year of lessons on the piano, he was proficient on that instrument, as well as the organ, the accordion, and the ukelele. He began writing his own songs when he was seventeen.

The young man’s God-given gifts were soon being used in ministry. Accompanying himself on the accordion, he sang the gospel in church services and at evangelistic crusades, as well as in prisons and on street corners. At the age of twenty-two, he began to preach as well, and was soon known as the singing evangelist, preaching and singing all over America and in forty other countries too.

Of the more than six hundred songs Ira Stanphill wrote, several have remained popular over the years. Recorded by many gospel singers, and published in many song books, here are the top five, as of 1971: Mansion Over the Hilltop, Room at the Cross for You, Suppertime, I Know Who Holds Tomorrow, and Follow Me. Stanphill said that one of the greatest events of his life was hearing one of his songs sung by six hundred lepers in Liberia. He said, “I was thrilled to know that, despite their condition, they had hope in their hearts.”

Like another hymn writer, Robert Harkness, it was the practice of Mr. Stanphill to ask those assembled in meetings to suggest themes or titles for a new song, and then create a song, on the spot and sing it. He’d jot the suggestions down on slips of paper, and pick one to work with. He admitted that the results could be good, bad, or indifferent. Some of these songs were only sung that one time.

“Room at the cross for you” was a title called out in one of Ira Stanphill’s meetings in 1946. And though it has been reported that he immediately wrote the song, the author says no. Later, back home, he removed the slips of paper from his pocket on which he’d jotted various suggestions, and this one impressed him. It was at that time he wrote words and music for the song.

(1) The cross upon which Jesus died
Is a shelter in which we can hide;
And its grace so free is sufficient for me,
And deep is its fountain–as wide as the sea.

There’s room at the cross for you,
There’s room at the cross for you;
Though millions have come,
There’s still room for one–
Yes, there’s room at the cross for you.

It’s a compelling invitation. The day of grace has not ended. “Behold, how is the accepted time [the time of God’s favour; the time of loving welcome]; behold, now is the day of salvation” (II Cor. 6:2). The Lord still invites sinners to come, by faith, to the cross of Jesus, with their burden of sin, and claim His payment of sin’s debt as their own.

“Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink’” (Jn. 7:37). “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (Jn. 6:35; cf. Rev. 22:17). “Come to Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28).

Isn’t it ironic that the One for whom there was no room in the inn (Lk. 2:7), and the One whose hearers drove Him from Nazareth (Lk. 4:28-29), the One who was rejected by “His own,” including His own family (Jn. 1:11; 7:5), the One “despised and rejected by men” (Isa. 53:3), now graciously and lovingly invites all who are willing to come to Him and be saved?

But not all will heed His call, and divine grace won’t be extended to them forever. One day the Lord lamented over the city of Jerusalem, saying, “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matt. 23:37). And He condemned the Jewish leaders of His day with these words:

You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life.

Jn. 5:39-40

Have you heeded the invitation to come to Christ and be saved? If you’re not sure, and want further help, please check out my article on the Plan of Salvation.

Questions:

  1. The Philippian jailor asked a key question, “What must I do to be saved” (Acts. 16:30-31). What is the answer to another question: “What must I do to be lost?”?
  2. What are some reasons why sinners hear and reject the gospel invitation?

Links:

For God So Loved the World (Smith)

Words: Alfred Barnerd Smith (b. Nov. 8, 1916; d. Aug. 9, 2001)
Music: Alfred Barnerd Smith

Note: This chorus is a departure for the blog, which deals almost exclusively with our traditional hymns and gospel songs. But this short chorus deals with a familiar passage that conveys the central message of the gospel. The Wordwise link below will give you the story of how it came to be written, and the part played in that by Frances Townsend.

Obviously this little song isn’t in the class of John Stainer’s beautiful and reverent God So Loved the World, from his Easter cantata The Crucifixion, let alone being anywhere near the superlative treatment given by Handel in his Messiah, of such related texts as: John 1:29 and Isaiah 53:3-6. But there is something to be said for also putting God’s wonderful truth within reach of even a small child.

John 3:16 describes, in about two dozen simple words, the greatest love story ever told. It is a love supreme above all loves because of the transcendent perfection of God, and the infinite sacrifice He made for us sinners who were so undeserving.

“God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

“God so greatly loved and dearly prized the world that He [even] gave up His only begotten (unique) Son, so that whoever believes in (trusts in, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life” (Amplified Bible).

John 3:16

This is a love inseparable from grace, God’s undeserved, unmerited favour. “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8). That is the essence of the gospel of grace. And John 3:16 gives us:

  1. The REASON for the Gospel –“[that] God so loved the world”
  2. The RECORD of the Gospel–“that He gave His only begotten Son”
  3. The RECEPTION of the Gospel–[for] “whoever believes in Him”
  4. The RESULT of the Gospel–“[that the one who believes] should not perish but have everlasting life.”

Or, look at it another way. The verse begins by indicating man’s worth to God, and ends with a proclamation of God’s will for man. In between we learn of man’s weakness, and God’s way to solve the problem. John 3:16 thus contains four key elements.

  1. Man’s WORTH to God: we are greatly loved
  2. Man’s WEAKNESS: we are perishing, heading for eternal ruin
  3. God’s WAY: He gave His Son to take sin’s punishment for us
  4. God’s WILL for man: everlasting life, received through faith in Christ.

And one more way to look at the verse. We can see it as being all about God’s gift, salvation through the redeeming death of His Son. “Thanks be to God for His indescribable gift!” (II Cor. 9:15).

  1. The OFFER of the gift–a love gift from God, and just what we needed (Jn. 5:24; 14:6)
  2. The OBTAINING of the gift–through personal faith in the Saviour (Jn. 1:12: Acts 16:30-31)
  3. The OBJECT of the gift–everlasting life, a life of eternal bliss and blessing in the presence of God, forever (Jn. 14:2-3; 17:1, 24).

It is difficult to conceive of a more important theme than that. It has to do with our eternal destiny. Here is Al Smith’s chorus, with the concluding reference to the return of Christ, added by his friend Frances Townsend.

For God so loved the world
He gave His only Son
To die on Calv’ry’s tree,
From sin to set me free;
Some day He’s coming back,
What glory that will be!
Wonderful His love to me.

Questions:

  1. What is the most wonderful truth expressed or implied by John 3:16?
  2. What is the greatest obstacle to someone accepting the gift of God?

Links:

The King of Love My Shepherd Is

Words: Henry Williams Baker (b. May 27, 1821; d. Feb. 12, 1877)
Music: Dominus Regit Me, by John Bacchus Dykes (b. March 10, 1823; d. Jan. 22, 1876)

Note: This is a beautiful paraphrase of Psalm 23, which links it to New Testament truth with a reference to the cross of Christ in (4). Our relationship with Christ, and the basis for all He does for us, flows from His sacrifice on Calvary’s cross.

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

Think of some of the wonderful things the Shepherd does for His own.

(1) He loves us. This is an overarching quality under which all the other things are found. “The Son of God…loved me and gave Himself for me” (Gal. 2:20).

His unfailing goodness means we’ll never lack anything needful. “Those who seek the LORD shall not lack any good thing” (Ps. 34:10). “My God shall supply all your need according to His riches in glory by Christ Jesus” (Phil. 4:19).

“He is mine,” and I am His. (Compare Solomon’s bride, “My beloved is mine, and I am his. He feeds his flock among the lilies,” S.S. 2:16.) This represents an intimate and enduring relationship. “Who shall separate us from the love of Christ?” (Rom. 8:35-39).

(1) The King of love my Shepherd is,
Whose goodness faileth never,
I nothing lack if I am His
And He is mine forever.

(2) He provides daily refreshment and nurture for our souls. Jesus said, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture” (Jn. 10:9; cf. Isa. 40:11).

(3) Here Baker has inserted an allusion to Jesus’ parable of the lost sheep (Lk. 15:3-7). It beautifully ties in with his emphasis on the loving concern of the divine Shepherd for His sheep. He seeks us when we go astray, and graciously restores us.

(3) Perverse and foolish oft I strayed,
But yet in love He sought me,
And on His shoulder gently laid,
And home, rejoicing, brought me.

(4) He guides us through life’s journey, and will take us safely through “the valley of the shadow of death.” “You will guide me with Your counsel, And afterward receive me to glory” (Ps. 73:24). “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; cf. Heb. 2:14-15).

(4) In death’s dark vale I fear no ill
With Thee, dear Lord, beside me;
Thy rod and staff my comfort still,
Thy cross before to guide me.

(5) As well us suggesting nourishment for our souls, this stanza seems to represent intimate fellowship with the Lord, and His sanctifying grace. “Truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full” (I Jn. 1:3-4). “You have an anointing from the Holy One [i.e. the indwelling Holy Spirit, cf. Jn. 7:38-39; I Cor. 6:19]….the anointing which you have received from Him abides in you” (I Jn. 2:20-21).

(5) Thou spread’st a table in my sight;
Thy unction grace bestoweth;
And O what transport of delight
From Thy pure chalice floweth!

(6) No wonder those who belong to the Shepherd look forward to praising Him for all eternity. “So we, Your people and sheep of Your pasture, will give You thanks forever” (Ps. 79:13).

(6) And so through all the length of days
Thy goodness faileth never;
Good Shepherd, may I sing Thy praise
Within Thy house forever.

Questions:

  1. What important truth is expressed in the first five words of Psalm 23–without which the rest of the psalm can have little personal meaning to us?
  2. What other hymns do you know and use that are based on Psalm 23? (The Cyber Hymnal lists over sixty here.)

Links:

Jesus, Thy Boundless Love to Me

Words: Paul Gerhardt (b. March 12, 1607; d. May 27, 1676)
Music: St. Catherine, by Henri Frederick Hemy (b. Nov. 12, 1818; d. June 10, 1888)

Note: This wonderful hymn was written over three hundred and seventy years ago, later to be translated (and paraphrased) in English by John Wesley, yet its message is still stirring and relevant. The tune, St. Catherine, is the one commonly used as well for Faith of Our Fathers.

Paul Gerhardt based his hymn on a meditation and prayer by John Arndt, in a book published in 1612 called Paradiesgartlein (Little Garden of Paradise). Gerhardt’s original had sixteen stanzas, but Wesley reduced the number to nine. Of these hymn books now usually use (1), (2), (3), (8), and (9). You will notice some differences between the version I have below and the one found in the Cyber Hymnal. I think mine is likely closer to the original.

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

The passion and power of this great hymn is almost overwhelming. Few hymn writers I know can match the author’s hunger for God, and his earnest pleading that his heart be mastered by the purifying love of God. (One of the closest is perhaps George Croly with his Spirit of God, Descend Upon My Heart.)

(1) Jesus, Thy boundless love to me
No thought can reach, no tongue declare;
Unite my thankful heart to Thee
And reign without a rival there.
Thine wholly Thine alone I am;
Be Thou alone my constant Flame.

Does this passionate prayer not remind you of the words of the psalmist: “As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God” (Ps. 42:1-2)?

Of the four stanzas commonly omitted from Wesley’s version, (6) is worth including here. It shows that the love of which the hymn speaks is not merely shallow emotion and sentiment. It is inseparably linked to a desire for holiness. To have the fullness of God’s love within will bring about a moral transformation, and a flaming hatred of sin. To love what God loves is to hate what God hates.

(6) More hard than marble is my heart,
And foul with sins of deepest stain;
But Thou the mighty Saviour art,
Nor flowed Thy cleansing blood in vain;
Ah soften, melt this rock, and may
Thy blood wash all these stains away!

John Wesley says that the words of (2) were the cry of his own heart in 1738, shortly before his conversion experience on May 24th of that year.

(2) O, grant that nothing in my soul
May dwell but Thy pure love alone!
Oh, may Thy love possess me whole,
My joy, my treasure, and my crown!
Strange fires from my heart remove;
My every act, word, thought, be love.

The “strange fires” of which (2) speaks allude to Leviticus 10:1-2, where the Lord destroyed Nadab and Abihu for using profane or unauthorized fire to burn incense in the tabernacle. The fire was to have come from the altar of sacrifice in the courtyard (16:12), a fire which God Himself had ignited (9:24).

Nadab and Abihu had substituted something foreign and unworthy for the work of God. And since the rising smoke of the incense was to picture praise and prayer ascending to God (cf. Ps. 141:2), what they did represents a fleshly religiosity and a carnal substitute for true worship, rather than being founded upon the shed blood of the sacrifice (picturing Christ).

One other stanza deserves a brief comment. In (3), the hymn writer personifies “Love,” making it a reference to the person of Christ. The “healing beams” allude to a messianic prophecy of Malachi that “the Sun of Righteousness shall arise with healing in His wings [or beams]” (Mal. 4:2). The final fulfilment of this awaits the second coming, but His soul restoring touch also can be experienced personally, here and now.

(3) O Love, how cheering is Thy ray!
All pain before Thy presence flies;
Care, anguish, sorrow, melt away
Where’er Thy healing beams arise.
O Jesus, nothing may I see,
Nothing desire or seek, but Thee!

Questions:

  1. Do you (or does anyone you know) have this kind of passion for God? (If not, why not?)
  2. What examples are you aware of when individuals or churches have tried to substitute “strange fires” for the real thing?

Links:

For All the Saints

Words: William Walsham How (b. Dec. 13, 1823; d. Aug. 10, 1897)
Music: Sine Nomine, by Ralph Vaughan Williams (b. Oct. 12, 1872; d. Aug. 26, 1958)

Note: Called simply “Saints’ Day Hymn” originally, Dr. How’s song (considered the finest of the fifty he wrote) was first published in 1864 with eleven stanzas. Hymnals today that don’t include them all, select various stanzas. One book I pulled from the shelf uses (1), (2), (6), (8), (9), (10) and (11); another uses (1), (2), (6), (7), (8) and (11).

Williams’ tune is called Sine Nomine (without a name), and it’s been suggested that this beautifully recognizes the many saints of God who have also served Him well, without the public recognition of those whose names we know. The tune is wonderfully suited to a large congregation accompanied by a majestic pipe organ, but here’s an a capella version by a smaller group that is effective too.

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

Though most Protestant churches don’t celebrate All Saints’ Day (on or near November 1st), we can surely use this joyful hymn. It parades before our mind’s eye a great host of faithful servants of God, like the “cloud of witnesses” spoken of in Hebrews 12:1. There are apostles (3), evangelists (4), martyrs (5), and stalwart soldiers of the cross (7), following in the glorious procession of the triumphant King of glory, summoned to a heavenly rest from their earthly labours at last (Rev. 14:13).

(1) For all the saints, who from their labours rest,
Who Thee by faith before the world confessed,
Thy name, O Jesus, be forever blessed.
Alleluia, Alleluia!

If Hebrews 12:1 provided the inspiration, there is also much from the book of Revelation that is implied or alluded to in How’s words. We hear echoes of a final great battle, and the triumph of the Lord of hosts (cf. Rev. 19:11-21; and see II Tim. 2:3-4; 4:7).

(7) O may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old,
And win with them the victor’s crown of gold.
Alleluia, Alleluia!

(8) And when the strife is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave, again, and arms are strong.
Alleluia, Alleluia!

With further allusions to the book of Revelation, we see the victorious saints “in bright array” (Rev. 4:4; 19:7-8), entering the heavenly city with songs of praise (Rev. 21:23-26).

(10) But lo! there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of glory passes on His way.
Alleluia, Alleluia!

(11) From earth’s wide bounds, from ocean’s farthest coast,
Through gates of pearl streams in the countless host,
And singing to Father, Son and Holy Ghost:
Alleluia, Alleluia!

Liturgical churches have regularly celebrated the contribution made by many of God’s servants down through the centuries–even giving some their special days. Non-liturgical churches, perhaps fearful of the charge of idolatry, have largely ignored this heritage. But surely there is an appropriate balance, a middle ground.

Our congregations need to be aware of: great reformers, martyrs, missionaries and evangelists, notable pastors and preachers, pioneers in the Sunday School, and the Bible college movement, pioneers in the use of the media, and (appropriate to this blog) our great hymn writers.

Though many have served the Lord and been engaged in the conflict, down the years, it is with the gifts and opportunities the Lord has given, and it’s God who deserves the glory for what was accomplished, and for their final victory. “Thy name, O Jesus, be forever blessed” (1).

(2) Thou wast their rock, their fortress and their might;
Thou, Lord, their captain in the well fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia, Alleluia!

Questions:

  1. Does your church celebrate the lives and accomplishments of saints that God has used in wonderful ways over the years? (If not, why not?)
  2. What are some practical ways this can be done, while bringing due glory to God for the fruit of their labours?

Links:

Heavenly Sunlight

Words: Henry Jeffreys Zelley (b. March 15, 1859; d. March 16, 1942)
Music: Grenada, by George Harrison Cook (b. _____; d. _____ 1948)

Note: Mr. Zelley was a Methodist pastor who also wrote hymns–about 1500 of them. This one was first published in 1889. Relatively little is known of George Cook. He was converted at the age of fourteen, and spent many years in Christian ministry, preaching, singing, playing and writing music, training singers, directing choirs, and organizing bands and orchestras. He brought the tune he’d written to Pastor Zelley one day, and asked him to supply lyrics for it.

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

There isn’t a great depth of truth in this gospel song, but it does say some simple things about the Christian walk. First, though, let’s think of how sunlight is used in the Scriptures. Though the actual word “sunlight” isn’t found there (in the NKJV), the light of the sun is mentioned many times in the Word of God.

  1. Our sun is a creation of God, designed to provide light on the earth (Gen. 1:16). “The day is Yours, the night also is Yours; You have prepared the light and the sun” (Ps. 74:16). Most often, the sun simply an indicator of the beginning or the ending of the day–at sunrise and sunset. There are, however, a few times it is used as poetic imagery, a metaphor or simile.
  2. In the book of Ecclesiastes, the sun is mentioned some thirty-two times. The phrase “under the sun” (e.g. Ecc. 1:3, 14) is Solomon’s way of describing this mortal existence, life from the cradle to the grave.
  3. Many times, light is used to picture the purity and holy character of the Lord. “God is light and in Him is no darkness at all” (I Jn. 1:5). Many verses speak of the coming Messiah with this symbolism. “He [the king of David’s line, finally fulfilled in the Messiah] shall be like the light of the morning when the sun rises, a morning without clouds” (II Sam. 23:4). “The Sun of Righteousness shall arise with healing in His wings [sunbeams]” (Mal. 4:2).
  4. This became a visible and practical thing, when Christ revealed something of His heavenly glory on the Mount of Transfiguration. “He was transfigured before them. His face shone like the sun, and His clothes became as white as the light” (Matt. 17:2). We have another instance of this, when Christ met with Paul (then called Saul) on the Damascus Road (Acts 26:13). Of the heavenly kingdom we read, “The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light” (Rev. 21:23).
  5. Closer to the Pastor Zelley’s use of sunlight as a metaphor applying to the walk of faith we have: “The LORD God is a sun and shield” (Ps. 84:11) speaking of the Lord’s help and protection of His people. Then we have, “Let those who love Him be like the sun when it comes out in full strength” (Jud. 5:31), and “The path of the just is like the shining sun, that shines ever brighter unto the perfect day. (Prov. 4:18).
  6. Closest of all, perhaps, is the description of the deliverance of the Jews in the book of Esther. It seems to me that Zelley is using sunlight as a symbol for joy. (Notice the phrase in the refrain, “I am rejoicing,” and the phrase “ever rejoicing” in (3)). It’s said of the Jews when Haman’s wicked plot against them was defeated, “The Jews had light and gladness, joy and honour” (Est. 8:16).

(1): In Christ, we have a source of abiding joy, even in times of trial (“the deep vale”), and He promises to be with us always (Matt. 28:20). (2): There’s no darkness when we walk close beside the Lord. (3): The path of life and our walk with Him leads on to the “mansions above,” and to eternal day.

(1) Walking in sunlight all of my journey;
Over the mountains, through the deep vale;
Jesus has said, “I’ll never forsake thee,”
Promise divine that never can fail.

Heavenly sunlight, heavenly sunlight,
Flooding my soul with glory divine:
Hallelujah, I am rejoicing,
Singing His praises, Jesus is mine.

Questions:

  1. In what circumstances (or for what reason) does this sunlight seem to depart from the Christian’s life, to be replaced by clouds of gloom?
  2. What can be done about the situation described above, to restore the light of joy and confidence in God?

Links:

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