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For the Beauty of the Earth

Words: Folliot Sandford Pierpoint (b. Oct. 7, 1835; d. March 10, 1917)
Music: Dix, by Conrad Kocher (b. Dec. 16, 1786; d. March 12:1872)

Note: The tune Dix is also used with the carol As with Gladness, Men of Old, and is named for the author of the latter song, William Dix.

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

Mr. Pierpoint lived in the city of Bath, in England. On one beautiful spring day he was seated on a hilltop overlooking the city. The whole panorama of the beauty of nature, and of God’s gifts in terms of the prosperous city, spread out before him, inspiring him to write his hymn It was published in 1864, and entitled “The Sacrifice of Praise” (cf. Heb. 13:15). Though it may not seem to relate directly to the Lord’s Supper, that is where Folliot Pierpoint intended it to be used.

The original hymn had eight stanzas. Commonly used today are (1), (2), (4) and (5). What Pierpoint meant in (8) by “our race” I’m not sure. Was he thinking of white-skinned people only, or more exclusively still of his British heritage? Whatever the case, we can simply see it as a reference to the human race, because God “has made from one blood every nation of men to dwell on all the face of the earth” (Acts 17:26).

(8) For each perfect gift of Thine,
To our race so freely given,
Graces human and divine,
Flowers of earth and buds of heaven.

The refrain deserves some comment as well. The original made a direct reference to the deity of Christ with:

Christ our God, to Thee we raise,
This our hymn of grateful praise.

Seemingly fearful of offending the liberals, the first line has been changed in a variety of ways: “Gracious God, to Thee we raise;” or “Father, unto Thee we raise;” or “Lord of all, to Thee we raise.” (The latter has, strangely, been adopted by some evangelical hymnals, though not all. Great Hymns of the Faith retains the original.)

Would they have tried to hush up Thomas too, who addressed Jesus as “My Lord and my God” (Jn. 20:28)? He is, after all, “our great God and Saviour Jesus Christ” (Tit. 2:13). The deity of Christ has been a keystone of the Christian faith from the beginning. About AD 111, Pliny, the governor of Bithynia, had his first encounter with Christianity, and wrote of it to the emperor Trajan, saying “they were accustomed to meet on a fixed day before dawn, and sing responsively a hymn to Christ as to a god.”

This is another thanksgiving hymn that calls us to remember the many things for which we should be grateful to the Lord. Johnson Oatman’s Count Your Blessings is another example, as is August Storm’s Thanks to God for My Redeemer, and Seth and Bessie Sykes’ Thank You, Lord. “Every good gift and every perfect gift is from above” (Jas. 1:17). With the psalmist we say, “Bless the Lord, O my soul, and forget not all His benefits” (Ps. 103:2).

First Thessalonians 5:23 speaks of our “spirit, soul, and body.” If we take that tripartite view, it gives us an interesting way to list some of the blessings of God–recognizing, of course, that there’s bound to be some crossover.

  • The spirit is that part of our being that has the ability to discern spiritual and eternal realities. Among the blessings appreciated spiritually are: our Saviour and eternal life; the Holy Spirit; the Word of God; spiritual gifts; the privilege of ministry and fruitfulness in it.
  • The soul is that part of our being that has an awareness of who we are, and of what gives us inward pain or pleasure. (The First Thessalonians text uses the Greek word psuche, from which we get our word psychology.) Among the blessings that refresh our souls are: the beauty of nature; music, art, literature; companionship with friends.
  • The body is that part of our being related to things that affect us physically. Among the blessings enjoyed at this level are: good food, shelter and clothing; the abilities provided by our senses to see and hear, do things, and go places.

(1) For the beauty of the earth
For the glory of the skies,
For the love which from our birth
Over and around us lies.

Christ our God, to Thee we raise,
This our hymn of grateful praise.

(2) For the beauty of each hour,
Of the day and of the night,
Hill and vale, and tree and flower,
Sun and moon, and stars of light.

Questions:

  1. What are some blessings you are particularly grateful for today?
  2. What is implied by calling praise a “sacrifice,” in Hebrews 13:15)?

Links:

The New Song

Words: Arthur Tappan Pierson (b. March 6, 1837; d. June 3, 1911)
Music: Philip Paul Bliss (b. June 9, 1838; d. Dec. 29, 1876)

Note: The alternate title of this 1874 song is With Harps and with Vials. More information about Arthur Pierson, and the story of how the hymn came to be written, is available at the Wordwise link at the end of this article.

Though he wrote several hymns, Dr. Pierson was first of all a Presbyterian pastor and Bible teacher, serving the Lord in that way for fifty years. He was also a strong supporter of missions, and wrote many books. Along the way, he became convinced that the Baptist view of believer’s baptism was the correct and biblical one, and he was baptized by total immersion.

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

This is one of those infectious hymns that, once you have sung it, continues to resound in your head and heart. It is based on a prophecy in the book of Revelation (with the “vials” of the KJV being translated as “bowls” in the modern versions).

“Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb [Christ], each having a harp, and golden bowls full of incense, which are [or represent] the prayers of the saints. And they sang a new song, saying: ‘You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth.’

Rev. 5:8-10

A few explanatory notes on this passage.

  1. The scroll. The purpose of the scroll given to Christ, the Lamb of God, is not identified in the text, but the most logical deduction I’ve seen is that it’s the title deed to the earth. The dominion of man, failed and flawed by sin, will be gloriously successful in the coming earthly reign of Christ, “the last Adam” (I Cor. 15:45).
  2. The elders. As to the “elders” around the throne of God, Dwight Pentecost, in his magnum opus Things to Come, thoroughly examines the evidence (pp. 207-209, 253-258) and concludes that they are representatives of the church of Jesus Christ. These are the ones who cast their “crowns” before the Lord (Rev. 4:10-11). Their crowns aren’t the symbol of reign but of reward. They are referred to through the epistles as such (e.g. II Tim. 4:8; Jas. 1:12). The elders are clothed in white robes (Rev. 4:4), the common dress in the heavenly kingdom, spoken of nine times (cf. 7:9-10).
  3. The incense. “Which are the prayers” is a common figure of speech called a metaphor, in which one thing represents something else. Jesus’ parable of the sower gives us another example: “The seed is [represents or symbolizes] the word of God” (Lk. 8:11). The Lord’s Supper gives us yet another: “This [cup of wine] is [represents] My blood” (Matt. 26:28). Since Old Testament times the rising smoke of fragrant incense has pictured the prayers and praises of God’s people ascending to God (Ps. 141:2; cf. Lk. 1:9-10).
  4. The new song. The “new song” is mentioned nine times in the Bible. It refers not necessarily to the newness of the words or music. These may, or may not be entirely new. Rather, it speaks of praises lifted to God from the hearts of those who have had a fresh experience of His presence and power. In that sense, Thomas Chisholm’s 1923 song Great Is Thy Faithfulness can be sung today as a new song–because, as the Word of God and the song both say, God’s mercies are new every morning (Lam. 3:22-23).
  5. Reigning on earth. The reign of the saints on the earth has to do with our role, under Christ the King, during the coming Millennial Age (Rev. 20:1-4). This responsibility is spoken of a number of times in Scripture, both in prophecy and parable (cf. Dan. 7:22; Matt. 19:28; Lk. 19:12-19; I Cor. 6:2; II Tim. 2:12).
  6. Redeeming grace. The thing that overwhelms the hymn writer about this heavenly scene is that those of us who are there have no right in ourselves to be there. We were rebel sinners, defiled by our sins. But by the grace of God we’ve been washed and cleansed by the shed blood of Christ (Rev. 1:5; 5:9). He’s “bought us and taught us this new song to sing,” all glory and praise to God!

(1) With harps and with vials, there stand a great throng
In the presence of Jesus, and sing this new song:

Unto Him who hath loved us and washed us from sin,
Unto Him be the glory forever, Amen.

(2) All these once were sinners, defiled in His sight,
Now arrayed in pure garments in praise they unite:

(3) He maketh the rebel a priest and a king,
He hath bought us and taught us this new song to sing:

Questions:

  1. What has happened in your own life in the past week that prompts you to sing a “new song” (or an old song with a new depth of meaning)?
  2. How will living in the light and conscious prospect of heaven affect your life in the coming week?

Links:

Beautiful Isle of Somewhere

Words: Jessie H. Brown Pounds (b. Aug. 31, 1861; d. March 3, 1921)
Music: John Sylvester Fearis (b. Feb. 5, 1867; d. Sept. 2, 1932)

Note: According to the list of songs in the Cyber Hymnal, there are about six dozen songs whose titles begin with the word “beautiful.” This one from 1897 has been criticized for its vague sounding “somewhere” about heaven, but the Wordwise link below explains Mrs. Pounds’ intention. The other link to composer John Fearis has a rendition of the song by fine British tenor Harry Secombe.

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

We can surely agree with Jessie Pounds that heaven is somewhere. But though it’s quite clear that heaven is a real, concrete “place” (Jn. 14:2-3), called a “city” numerous times in the Bible (Heb. 12:22; Rev. 21:2), we do not know the precise location of it.

Many texts refer to heaven as being “up,” and tell us that is where the Lord Jesus has gone to prepare a place for us.

“Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven’” (Acts 1:9-11; cf. II Cor. 12:2, 4; I Thess. 4:17; I Tim. 3:16; Rev. 4:1; 11:12; 12:5).

But even so, that does not completely solve the problem. How can the heavenly city be “up” from everywhere on earth? Up from North America, and up from Australia too?

Or are we to deduce that, since it’s called “the heavenly Jerusalem” (Heb. 12:22), it is “up” above the earthly Jerusalem? (This idea would seem to me to have some merit.) Another possibility is that the heavenly city exists in a different dimension entirely, and earthly directions are inadequate to describe where it is. That we’re simply to understand “up” in the sense of beyond this earthly sphere.

Ah, but let’s turn from what the hymn writer wisely leaves in question to what she confidently affirms.

  • “God lives, and all is well” (1). We “serve the living God” (Heb. 9:14; cf. 7:25), a title given to Him thirty times in the Scriptures. He is also “the eternal God” (Deut. 33:27). For the believer that assures us that all is well, since God keeps His promises, including those about the bliss and blessings of heaven (Ps. 16;11; 23:6; Rev. 7:15-17).
  • Heaven is the “land of the true” (refrain). If “the True” is intended as a description of Almighty God, it certainly fits (cf. Jn. 14:6; Tit. 1:2). If Mrs. Pounds meant it as a reference to the saints, we know that “there shall by no means enter it [heaven] anything that defiles, or causes an abomination or a lie” (Rev. 21:27; cf. 21:8; 22:11, 15).
  • It is where we live anew” (refrain). In glorified resurrection bodies, believers will begin a new and wonderful life that is beyond our imagination (Phil. 3:20-21; I Jn. 3:2).
  • It is where “the task [our earthly duty] is done” (the evangelizing of a lost world), and new work begins ((2); cf. Rev. 22:3).
  • It is where “the guerdon [reward is] won” ((2); cf. Rev. 22:12).
  • It is where “the load [of earthly care] is lifted,” and “the clouds [of sorrow and discouragement] are rifted [parted]” ((3); cf. Rev. 21:4).
  • It is where “the angels sing” (3), or at least speak the praises of God, and we will too (Rev. 5:8-12)

These are a few of the things we know for sure about heaven, and the Bible tells us even more. Chief among them that God is there, and we’ll fellowship with Jesus, the heavenly Lamb.

(2) Somewhere the day is longer,
Somewhere the task is done;
Somewhere the heart is stronger,
Somewhere the guerdon won.

Somewhere, somewhere,
Beautiful Isle of Somewhere!
Land of the true, where we live anew,
Beautiful Isle of Somewhere!

Questions:

  1. Most people believe in heaven and hope to go there. But what are some false notions of heaven that are held by the unsaved and untaught?
  2. What are your favourite hymns about heaven?

Links:

Jesus Is Coming Again (Peterson)

Words: John Willard Peterson (b. Nov. 1, 1921; d. Sept. 20, 2006)
Music: John Willard Peterson

Note: The Cyber Hymnal does not include this hymn, due to its recent (1957) copyright. But it (as well as the Wordwise link) will give you a bit of biographical information on this well-known gospel musician.

Mr. Peterson was the most prominent and prolific hymn writer of the latter part of the twentieth century, writing dozens of songs, as well as many popular cantatas. But, as the Cyber Hymnal’s biographical note shows, he was involved in other things too. He compiled and edited the fine hymn book Great Hymns of the Faith, was the president, and editor-in-chief of a publishing company, and served on the boards of Gospel Films, and of the Family Life Radio Network.

It’s not surprising that the Cyber Hymnal has posted three other hymns with the same title. For the Christian, this is an exciting and energizing prospect, long anticipated: Jesus is coming again. The New Testament confirms that over and over. Here is just a sampling of references to Christ’s return.

  • “They will see the Son of Man coming on the clouds of heaven with power and great glory” (Matt. 24:30).
  • “I [Jesus] will come again and receive you to Myself” (Jn. 14:3).
  • “This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go” (Acts 1:11).
  • “[At the Lord’s Supper] you proclaim the Lord’s death till He comes” (I Cor. 11:26).
  • “Christ the firstfruits [to be resurrected in a glorified body], afterward those who are Christ’s at His coming” (I Cor. 15:23).
  • “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” (I Thess. 2:19).
  • “The Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God” (I Thess. 4:16).
  • “When He comes, in that Day, to be glorified in His saints” (II Thess. 1:10).
  • “Yet a little while, and He who is coming will come and will not tarry” (Heb. 10:37).
  • “The coming of the Lord is at hand” (Jas. 5:8).
  • “Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming” (I Jn. 2:28).
  • “Behold, I [Jesus] am coming quickly, and My reward is with Me” (Rev. 22:12; cf. vs. 20).

And to texts such as these we can add a host of Old Testament passages, prophecies about Christ that were unfulfilled, or only partly so, at His first coming. They remain to see their ultimate fulfilment at His return. For example, there’s the promise in Isaiah that the Messiah-King would one day reign upon the throne of David (Isa. 9:6-7).

Gabriel’s message to Mary confirms that this will be fulfilled by Christ (Lk. 1:31-33). Some would like to make “the throne of His father David” the one on which Christ is now seated in heaven, but they are not the same. The throne in heaven is God the Father’s throne, where Christ is seated at His right hand (Rom. 8:34; Heb. 1:3). The Lord indicates that there is yet another throne that He will occupy (Rev. 3:21).

The return of Christ is “the blessed hope” of every believer (Tit. 2:13). We eagerly “wait for His Son from heaven” (I Thess. 1:10). Perhaps He’ll come today. I trust that you count yourself among those who “love His appearing” (II Tim. 4:8).

(1) Marvelous message we bring,
Glorious carol we sing,
Wonderful words of the King:
Jesus is coming again!

Coming again, coming again;
Maybe morning, maybe noon,
Maybe evening and maybe soon!
Coming again, coming again;
O what a wonderful day it will be–
Jesus is coming again!

Questions:

  1. If you knew for certain that the Lord was returning today, what changes would you make in your plans? (And why?)
  2. What are the great second-coming hymns that your church sings? (The Cyber Hymnal lists hundreds of them here, if you need a hint.)

Links:

He Is Able to Deliver Thee

Words: William Augustine Ogden (b. Oct. 10, 1841; d. Oct. 14, 1897)
Music: William Augustine Ogden

Note: William Ogden was a productive gospel songwriter in the latter part of the nineteenth century. Sometimes he wrote the lyrics as well as the tune, as with this 1887 song. (Seeking the Lost, and I’ve a Message from the Lord, are examples too.) Other times, such as with Bring Them In, and The Bright Forevermore, he provided only the tune.

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

In 1937, in a Broadway musical called Babes in Arms, there was a show-stopping number called “Johnny One Note.” (“Johnny could only sing one note / And the note he sings was this.”) It told about “poor Johnny” who could only manage to sing a single note. But he bravely stepped forward and sang that one note with gusto, and became famous for it!

I thought of that as I considered this song. Not in connection with the tune, but about the words. Twenty-four lines (including the refrains), all proclaiming a single theme, that God is able to deliver us. But what a wonderful theme that is! It runs, like a scarlet thread, through the Bible from beginning to end.

(1) ’Tis the grandest theme through the ages rung;
’Tis the grandest theme for a mortal tongue;
’Tis the grandest theme that the world e’er sung,
“Our God is able to deliver thee.”

He is able to deliver thee,
He is able to deliver thee;
Though by sin oppressed, go to Him for rest;
“Our God is able to deliver thee.”

Various Hebrew and Greek words are translated “deliver” in our English Bibles. The basic and most common meaning is to rescue. It may be a rescue within the bounds of time, or a rescue that is eternal. It may be a rescue from present circumstances, or from the ruinous bondage of sin. But in all of these, the power of God to bring deliverance is brought before us.

One particular incident is actually recounted three separate times (in Second Kings, Second Chronicles, and Isaiah). It concerns the attempt of the Assyrian army to besiege and take the city of Jerusalem, during the reign of godly King Hezekiah. A spokesman for the Assyrians, standing outside the wall, ridiculed the king and mocked his God, saying that even God couldn’t protect the citizens of Jerusalem (II Kgs. 18:29-30). But Hezekiah went to prayer, and the Lord miraculously delivered His people from harm (II Kgs. 19:35-37).

Later, Daniel was taken as a slave to Babylon, and served in the royal court under a series of rulers. In the days of Darius the Persian, Daniel’s enemies plotted to get rid of him and he was subsequently cast into a pit containing of ravenous lions. The king mourned the loss of his faithful counselor, yet he had a little hope. “Your God, whom you serve continually, He will deliver you” (Dan. 6:16). Early the next morning, the king hastened to the pit and called out, “Has your God….been able to deliver you?” (vs. 20), and Daniel assured him that He had.

In an earlier incident, three Hebrew slaves were threatened with being thrown into a blazing furnace if they refused to bow before a golden idol. Their response was, “Our God whom we serve is able to deliver us” (Dan. 3:17).

But there’s a significant twist in this case. In the following verse the three say, “But if not…” Even if the Lord chose not to deliver them, they still would not bow before the image. Some have thought this showed a lack of faith on their part. But that’s not so. They were simply recognizing that they didn’t know the will of God in this situation. In every age there have been martyrs for the faith. Certainly the Lord was able, but was He going to rescue them now. (Yes, He was, vs. 23-27).

There’s a significant use of our word in Matthew when the Lord Jesus hung upon the cross. The Jewish leaders stood by, mocking Him. For them, the proof that He was who He claimed to be would be a show of miraculous power. “If He is the King of Israel, let Him now come down from the cross….He trusted in God; let Him deliver Him now” (Matt. 27:42-43).

Their total misunderstanding of the case is expressed in the words, “He saved others [perhaps referring to Christ’s miracles]; Himself He cannot save” (vs. 42). But the whole theme of the gospel of grace is that if Christ were to save others eternally He had to be willing to remain where He was. It was by His sacrifice that our debt of sin has been paid (I Cor. 15:3). He “gave Himself for our sins, that He might deliver us” (Gal. 1:4). It’s the “grandest theme for a mortal tongue.”

“He [God] has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love” (Col. 1:13). “[Now we] wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (I Thess. 1:10).

Questions:

  1. What other themes in Scripture bear repeating over and over?
  2. What is it about the gospel that makes it the greatest theme of all?

Links:

Till the Storm Passes By

Words: Thomas Mosie Lister (b. Sept. 8, 1921)
Music: Thomas Mosie Lister

Note: The Wordwise link below will give you a bit of background on this highly respected gospel songwriter.

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

As I write this post, New York City and the surrounding area is still digging out in the aftermath of Hurricane Sandy. The destruction is jaw-dropping, and the multiple human tragedies–death, injury, homes destroyed, businesses damaged or lost–are heart-breaking.

Stormy weather. We all go through it. Some storms are mild, and their effects minimal. Others are life-changing, not only for individuals and their families, but for whole communities. Katrina provides another example of this. The cost, even in financial terms is staggering.

But there are storms in life of other kinds. Spiritual and emotional storms that may bring hurt and harm at a personal level that is not experienced by other around. Illness (sometimes hidden), financial loss, family break-up, and more. Those around may have hardly an inkling of the pain and distress the individual is enduring. That is the focus of Mr. Lister’s song.

(1) In the dark of the midnight have I oft hid my face,
While the storm howls about me, and there’s no hiding place.
‘Mid the crash of the thunder, precious Lord, hear my cry,
Keep me safe till the storm passes by.

In the Bible, actual storms are described, such as the one in which Jonah found himself (Jon. 1:1-4), and one later experienced by Paul (Acts 27:14-44). But storms are also used to picture other things, such as the attack of an enemy (e.g. Ps. 55:1-8; 83:1-2, 13-16), or God’s judgment (e.g. Prov. 1:25-27; Isa. 28:2; 29:6), or human suffering (e.g. Isa. 32:2; 54:11).

Job certainly knew about life’s storms. Not aware of the cruel schemes of the devil, he could only think his distress was coming from the Lord–attacks for which he could discern no reason. “He crushes me with a tempest, and multiplies my wounds without cause” (Job. 9:17).

Job suffered the death of family members, the loss of wealth and property, physical illness of a most painful kind, the criticism of family and friends, a loss of social standing and, above all, a seeming loss of God’s blessing and fellowship. Those with a simplistic theology were convinced God must be punishing him for some great wickedness. But Job knew this was not true–and the Lord agreed with him about that (Job 2:3).

This great suffering saint had the insight to realize that even if justice, and the answers to his questions didn’t come in this life, he would one day stand before the Lord and things would be made right (Job 19:25-26). Meanwhile, he determined to stay true to the Lord (Job 13:15).

Job did experience a wonderful restoration on this side of the grave (Job 42:12-13). But that is not the case for everyone. Some die in their distress. But if they are believers they have the promise of God that all sorrow and suffering will one day come to an end (Rev. 21:4).

(2) Many times Satan whispered, “There is no need to try,
For there’s no end of sorrow, there’s no hope by and by;”
But I know Thou art with me, and tomorrow I’ll rise
Where the storms never darken the skies.

Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal. For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

II Cor. 4:16–5:1

Questions:

  1. How could you bring comfort and encouragement to a sufferer, while avoiding simplistic explanations, false hope, and empty platitudes?
  2. What are some of the great hymns of comfort that have been meaningful to you?

Links:

Be Thou Exalted

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: John Sylvester Fearis (b. Feb. 5, 1867; d. Sept. 2, 1932)

Note: This is a Trinitarian hymn. And in its topical index, the Cyber Hymnal lists over sixty such hymns, here. Written in 1901, this selection is one of Fanny Crosby’s later ones.

As noted in the Wordwise Hymns link, Alfred B. Smith, in editing his fine hymnal Living Hymns, made some minor alternations in the words of the hymn, and wrote his own tune for it. It doesn’t seem to me that most of the changes in the lyrics are an improvement, but I like (and have used) the tune. The one by Fearis works well too, if you’re more familiar with that.

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

Fanny Crosby, at the age of eighty-one, has given us this fine hymn addressing the Trinity, with each of the three stanzas exalting (praising) one Person of the Godhead, in turn. Alfred Smith calls it:

The Doxology of a life which had unstintingly dedicated its love and talents to serving a wonderful God. It was Fanny Crosby’s way of saying, ‘Praise Father, Son, and Holy Ghost’

Treasury of Hymn Stories, p. 215

There is only one true God, eternally existing in three Persons. Though the Bible never uses the word “Trinity,” the triune nature of God is made clear in the way it speaks of the Son and the Holy Spirit in equal terms with God the Father. And there are a number of texts where the three are brought together.

Graphic Triquetra

It’s difficult–if not downright impossible–for us to envision the three-in-oneness of God, given that there’s nothing in the natural world that makes an adequate illustration of it. The triquetra (try-KWET-rah), pictured here, is an ancient symbol of the Godhead. It is one figure, with three distinct points. But the points are interwoven in such a way that they are each part of the whole.

Each Person of the Trinity has His own specific work in relation to man (cf. II Cor. 13:14), and each operates separately to some extent, but never in absolute independence. We have an example of this at the baptism of the Lord Jesus. God the Son submitted Himself to be baptized by John, the Holy Spirit, taking the visible form of a dove, descended on Christ, and from heaven God the Father declared His pleasure in His Son (Matt. 3:13-17). And “All should honour the Son just as they honour the Father” (Jn. 5:23).

As to the Holy Spirit, more than two dozen times in the Scriptures He is called “the Spirit of God.” He is credited with acting in creation (Gen. 1:2; Job 33:4), and engages in other activities where His deity is revealed (cf. Exod. 31:3; Matt. 12:28; Rom. 8:14; I Cor. 3:16). We can say that God inspired all the Scriptures, as the Bible does (II Tim. 3:16), and it is equally valid to say this was the work of the Holy Spirit (II Pet. 1:21) To attempt to deceive the Holy Spirit is to attempt to deceive God (Acts 5:3-4).

When we exalt the God of the Bible–something we are repeatedly called to do–we can be confident we are giving glory to the unique and transcendent triune God presented to us there. “The LORD lives! Blessed be my Rock! Let the God of my salvation be exalted [lifted up, extolled with praises]” (Ps. 18:46; cf. 21:13; 57:5; 97:9; 118:28).

(2) Be Thou exalted, O Son of the Highest!
Gracious Redeemer, our Saviour and King!
One with the Father, co-equal in glory,
Here at Thy footstool our homage we bring.

Be Thou exalted by seraphs and angels,
Be Thou exalted with harp and with song;
Saints in their anthems of rapture adore Thee,
Martyrs the loud hallelujahs prolong.

(3) Be Thou exalted, O Spirit eternal!
Dwell in our hearts, keep us holy within;
Lead to Thy home in the life everlasting,
Open its portals and welcome us in.

Questions:

  1. What, in your view, are the greatest hymns of praise to God in our traditional hymn books?
  2. What other Trinitarian hymns are you familiar with? (If you need some hints, check out the topical file on the Cyber Hymnal.)

Links:

Till He Come

Words: Edward Henry Bickersteth, Jr. (b. Jan. 25, 1825; d. May 16, 1906)
Music: Wells (or Bortniansky) by Dmitri Stepanovich Bortniansky (b. Oct. 28, 1751; d. Oct. 10, 1825)

Note: The Cyber Hymnal offers several possible tunes for this hymn, but I’m most familiar with Bortniansky’s melody, and it works well.

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

Though it’s clearly intended for the Lord’s Supper, given it’s use of that text (cf. I Cor. 11:23-26), this lovely 1861 hymn need not be limited to that. Bickersteth himself said it was written to emphasize an aspect of the Communion Service that is often neglected–the forward look with which it ends. It’s a hymn that looks with great comfort and encouragement toward the return of Christ.

The words “till He come” (without the “s” on “comes”) are from the KJV rendering of First Corinthians 11:26 By our regular participation at the Lord’s Table we, as believers, are bearing witness to the importance of the cross to each of us, and “proclaiming the fact of the Lord’s death until He comes [again]” (Amplified Bible). We ought to continue this practice, either until the Lord takes us home individually, or until He comes again for His church (I Thess. 4:16-17).

Need it be said that to routinely neglect this memorial ceremony could easily be construed as indicating a lack of love for the Lord, and a willing neglect of obedience to His command? If the individual claims that sin in his or her life makes the person unworthy to participate, then answer is to deal with it. “Let a man examine himself,” says Paul (vs. 28), “and so let him eat”–not stay away! There is cleansing of sin available if we will confess the wrong-doing to the Lord (I Jn. 1:7, 9). Then, we should take part wholeheartedly.

And when the one leading the service speaks the words, “till He come [or, comes],” think of how the joys of heaven and home lie beyond that (1). Then all the earthly symbols will be replaced by reality. Pictures of Christ will give way to the Person of Christ. And think also how our parting from believing loved ones, sad though it is, is only “till He come” (2).

(1) “Till He come” O let the words
Linger on the trembling chords,
Let the “little while” between
In their golden light be seen;
Let us think how heaven and home
Lie beyond that, “Till He come.”

(2) When the weary ones we love
Enter on their rest above,
Seems the earth so poor and vast,
All our life joy overcast?
Hush, be every murmur dumb;
It is only, “Till He come.”

And what if there are trials and tribulations to face until that day? They can send a positive message too. In the words of Albert Brumley’s song, “This world is not my home, I’m just a-passing through; / My treasures are laid up somewhere beyond the blue.” C. S. Lewis wrote something to the effect that this world “is an inn, a resting place, but we should not mistake it for home.”

The reunion of the saints who are alive at the time of the rapture of the church with those who have gone on before (I Thess. 4:13-18), is beautifully depicted in the closing words of Bickersteth’s hymn: “Some from earth, from glory some / Severed only ‘Till He come.’”

(3) Clouds and conflicts round us press;
Would we have one sorrow less?
All the sharpness of the cross,
All that tells the world is loss,
Death and darkness, and the tomb,
Only whisper, “Till He come.”

(4) See, the feast of love is spread,
Drink the wine, and break the bread;
Sweet memorials, till the Lord
Calls us round His heavenly board;
Some from earth, from glory some
Severed only, “Till He come.”

Questions:

  1. “Till He come,” we should be continuing to worship at His Table. And what else should we be doing?
  2. What other hymns do you particularly like to use (or have used in your church) at the Communion Service?

Links:

Saviour, Again, to Thy Dear Name

Words: John Ellerton (b. Dec. 16, 1826; d. June 15, 1893)
Music: Ellerton, by Edward John Hopkins (b. June 30, 1818; d. Feb. 4, 1901)

Note: This beautiful hymn was written in 1866 for a Choral Festival, in England. The original had six stanzas, but Ellerton later revised it and included only four–though some hymn books still retain the original six (as does the Cyber Hymnal). The author’s biographer comments, “By its condensation into four stanzas its spirit and power are wonderfully increased.” The hymn ranks as one the finest evening or closing hymns in the English language. One critic says, “It is tenderly spiritual as it is ethically strong.”

For those congregations that do not physically kneel in their services, the last line of stanza one can be replaced with: “And still our hearts to wait Thy word of peace.” (Of course, the word “kneeling” can also be considered poetic imagery, a metaphor for a submissive heart.)

William Monk’s tune Eventide (used with Abide with Me) works well with this hymn. But I encourage you to use Hopkins’ Ellerton–the preferred tune of Ellerton himself. The rising melody in the early lines beautifully suits our reaching up to God for His blessing. Then, as the tune settles in the lower register for the last line, it gives us a sense of the peace which answers the repeated petition of the prayer.

John Ellerton wrote many hymns. He also gave us another that is thought of as an evening hymn, but its emphasis is quite different. The Day Thou Gavest, Lord, Is Ended moves quickly in the stanzas that follow the first to a kind of missionary theme. Ellerton pictures the church of Christ around the world, praying and praising at different times, as the earth revolves beneath the beaming sun.

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

When it was first published in a hymnal, John Ellerton headed the present hymn with the words of Psalm 29:11, “The LORD will bless His people with peace.” The song is a prayer for peace. A sense of inner peace and tranquillity (1), a peace in our walk, as we enter the world again (2), peace in our rest at night, safe from danger (Stanza 3), and a life of peace, ending in eternal peace at last (4).

“Peace” was a common salutation in the letters of Paul and other New Testament writers–often expressed as a prayerful desire for God’s “grace and peace” to be upon the readers’ lives (e.g. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2, etc.). This and other references to the subject indicate its importance. I believe only First John, of all the epistles, makes no use of the word at all.

Ephesians 2:14 declares, “He [Christ] is our peace”–He Himself, “having made peace through the blood of His cross” (Col. 1:20). This has to do with our being reconciled to God, through faith in the sacrifice of our Saviour at Calvary. “Therefore, having been justified [declared righteous] by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).

This is basic. But it has ramifications to other kinds of peace as well. That is, our inner peace, and peace with one another, international peace as well as our eternal peace, all are founded on the cross.

  • Critical to our achieving the peace of God within is prayer (Phil. 4:6-7), and access to God in prayer is opened to us by the cross (Heb. 10:19-20).
  • The indwelling Holy Spirit (ours through faith in Christ, Jn. 7:37-39) prompts and empowers our peace with one another (Gal. 5:22; Eph. 4:3).
  • Peace on earth will be a characteristic of Christ’s millennial reign (Isa. 2:1-4; Mic. 4:1-3; Zech. 9:9-10)
  • The final peace of heaven is ours through Christ as well (Jn. 14:2-3; Rom. 5:1-2).

(1) Saviour, again to Thy dear name we raise
With one accord our parting hymn of praise;
We stand to bless Thee ere our worship cease;
Then, lowly kneeling, wait Thy word of peace.

(4) Grant us Thy peace throughout our earthly life;
Our balm in sorrow, and our stay in strife;
Then, when Thy voice shall bid our conflict cease,
Call us, O Lord, to Thine eternal peace.

Questions:

  1. What are some reasons so many born-again Christians seem to lack inner peace?
  2. What can be done about this? (For some excellent clues, see the words of Edward Bickersteth’s hymn, Peace, Perfect Peace.)

Links:

I’m Waiting for Thee

Words: Hannah Kilham Burlingham (b. March 17, 1842; d. May 15, 1901)
Music: Jewels, by George Frederick Root (b. Aug. 30, 1820; d. Aug. 6, 1895)

Note: The tune for this hymn is also used for the gospel song When He Cometh.

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

English author Hannah Burlingham was brought up in a strict Quaker home. As a young girl, she was fond of music, though she never learned to play an instrument. In her early twenties, Hannah withdrew from the Quakers and joined the Plymouth Brethren. Someone who knew her said,

“I never met anyone who loved her Bible as she did….Her love for her Lord and Saviour was deep and real, and one felt that, with her, all else must take a back place.”

Always gifted as a poet, she turned her attention especially to the writing of hymns. She was a frequent contributor to a magazine called The British Herald. Hannah also proved herself adept at translating hymns from German, making them available to a whole new audience. Perhaps the best known of these is O Jesus, Friend Unfailing, by Samuel Christian Gottfried Küster (1762-1838) which expresses her own testimony:

O worldly pomp and glory,
Your charms are spread in vain,
I’ve heard a sweeter story,
I’ve found a truer gain.

Several of Hannah Burlingham’s hymns bring out the truth of the Lord’s return. Because she died at the relatively young age of fifty-nine, there is a tender irony in one that begins, “The glory shines before me; I cannot linger here.” A sudden illness developed into a form of meningitis, and in three days she was gone. Most of her best-known verse was published after her decease. In the simple phrases of the present hymn, we sense once more her glowing anticipation of being ushered into the presence of Christ.

Faith in Christ can make a big difference. I have seen it in conversations with the elderly, ones who struggle with infirmity. The face of a woman in our community comes to mind as I write. Though hardly able to walk, she still presents a shining testimony to those around her. Several times she has said to me with a smile, “I am just praying the Lord will take me home.”

As we faithfully continue to serve Him, Christians should be “eagerly waiting for the revelation of our Lord Jesus Christ” (I Cor. 1:7). Paul commends the Thessalonian Christians for that: “You turned to God from idols to serve the living and true God, and to wait for His Son from heaven” (I Thess. 1:9-10).

There is a waiting that is redolent with apprehension and worrisome fear. But for the Christian it can be an expectation that is bathed in the sunshine of hope (Tit. 2:13), and an anticipation of glory to come (Col. 3:4).

It’s the earnest desire of the Saviour that we share His fellowship in heaven. Just prior to going to the cross, Jesus prayed, “Father, I desire that they also whom You gave Me may be with Me where I am” (Jn. 17:24). He also encouraged the saints with these words:

“In My Father’s house are many mansions…I go to prepare a place for you. And if I go…I will come again and receive you to Myself; that where I am, there you may be also” (Jn. 14:2-3). “Even so, come, Lord Jesus” (Rev. 22:20).

(1) I’m waiting for Thee, Lord,
Thy beauty to see, Lord;
I’m waiting for Thee–
For Thy coming again.
Thou’rt gone over there, Lord,
A place to prepare, Lord,
Thy home I shall share
At Thy coming again.

(2) ’Mid danger and fear, Lord,
I’m oft weary here, Lord,
The day must be near
Of Thy coming again.
’Tis all sunshine there, Lord,
No sighing nor care, Lord,
But glory so fair
At Thy coming again.

Questions:

  1. While we are waiting for Christ’s coming, we also need to be working for Him, as the Thessalonians did. How do we keep these in balance?
  2. What is your favourite hymn about the return of Christ?

Links:

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