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When We See Christ

Words: Esther L. Kerr Rusthoi (b. Feb. 21, 1909; d. Apr. 8, 1962)
Music: Esther L. Kerr Rusthoi

Note: Esther Kerr was the sister of musical evangelist Phil Kerr. (Mr. Kerr also wrote Music in Evangelism (Zondervan, 1962), a carefully researched collection of stories about our hymns and gospel songs.) Esther married pastor and evangelist Howard Rusthoi. An accomplished woman, she was an author, poet, composer, singer, and an evangelist herself, and was an associate pastor at the Pentecostal Angeles Temple, of Los Angeles.

She wrote a number of books and hymns (see the Cyber Hymnal link below), but this fine 1941 song is her best known. Because she suffered from ill health (dying at the age of 53), there is a special poignancy to its message. I have used this song as a solo from time to time. The refrain can also be used separately, as a meaningful worship chorus.

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

The Apostle Paul suffered from some unnamed physical malady (II Cor. 12:7). From comments in his letters, some have concluded it may have been a severe eye ailment (cf. Gal. 4:13-15; 6:11). To this daily burden we can add the many tribulations he faced in his ministry (II Cor. 11:23-27). “Besides the other things, what comes upon me daily: my deep concern for all the churches” (vs. 28).

Is it any wonder, then, that he rejoiced in the prospect of being absent from the body and…present with the Lord” (II Cor. 5:8). He saw how important his work was, and how much he could yet do, and he felt torn between the joys of heaven and the needs of earth. “I am hard pressed between the two, having a desire to depart and be with Christ, which is far better” (Phil. 1:23). There, the trials of life will be forever behind us. There:

God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.

Rev. 21:4

“Far better,” to be sure! In the words of Esther Rusthoi, “It will be worth it all” when we finally lay our burdens down, and go to be with the Lord. The encouraging prospect in the hymn, weighing the trials and troubles of today against the boundless and eternal blessings of eternity is one Paul also takes up.

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 [our physical body], is destroyed, we have a building from God, a house not made with hands [a glorified, resurrection body], eternal in the heavens.

II Cor. 4:16–5:1

The song faces the temptation to fret and despair, but it also takes encouragement in an event about which the Word of God says we are to “comfort one another” (I Thess. 4:18). Though she did not live to see it, Mrs. Rusthoi looked forward to the rapture of the church, when Christ will come to “catch His bride away.” Her earlier departure will not mean she will miss the great reunion coming on that day (I Thess. 4:13-18).

(1) Oft-times the day seems long, our trials hard to bear,
We’re tempted to complain, to murmur and despair;
But Christ will soon appear to catch His Bride away,
All tears forever over in God’s eternal day.

It will be worth it all when we see Jesus,
Life’s trials will seem so small when we see Christ;
One glimpse of His dear face All sorrow will erase,
So bravely run the race till we see Christ.

(3) Life’s day will soon be o’er, all storms forever past,
We’ll cross the great divide to glory, safe at last;
We’ll share the joys of heav’n–a harp, a home, a crown,
The tempter will be banished, we’ll lay our burden down.

Questions:

  1. Is there someone who would be encouraged if you shared with him or her the message of this song?
  2. What three things about heaven are represented or suggested by “a harp, a home, a crown”?

Links:

My Saviour First of All

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: John Robson Sweney (b. Dec. 31, 1837; d. Apr. 10, 1899)

Note: At the Cyber Hymnal (see link below), there’s an interesting story connected with the singing of this 1891 hymn. The account of how it came to be created is quite interesting too.

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

Chautauqua Lake (pronounced sha-TOCK-wah) is located near Jamestown, New York. On the shore of the small lake is the Chautauqua Institution founded in 1874, a cultural and religious organization still in operation. In the days before mass media, its program provided, through the summer months, popular lectures on various subjects, concerts, recreation, and Bible studies as well.

It was at this camp that poet Mary Lathbury wrote two beautiful hymns for use in the program: Break Thou the Bread of Life, and Day is Dying in the West. William Sherwin, Chautauqua’s music director, provided the tunes for both. (Sherwin also wrote words and music for the gospel song Sound the Battle Cry.)

Fanny Crosby spent a week each summer at the Chautauqua camp. She took part in the program, and it also became a time to fellowship with other gospel musicians. One of these was John Sweney. On one occasion they were sitting together on the porch of the hotel when Sweney asked her an intriguing question–whether we’ll recognize one another in heaven. She replied that she thought we would. Then she added,

But John, the question that is really on your mind is: ‘Fanny, your blind, and you’ve never seen a human being before; therefore how will you recognize your friends and especially the Lord?’

She responded that she thought it would be no trouble at all. But if for some reason she didn’t recognize her Saviour, she said she’d go to Him and say, “May I please look at your hands?” saying that she’d know Him by the print of the nails in His hands.

It’s a bit of whimsy, of course. We’ll have no trouble, with the heightened awareness we’ll have then, of not only recognizing each other, but instantly recognizing the Lord Jesus Christ in all His glory. Fanny is likely close to the truth when she says, “His smile will be the first to welcome [us]” (1). However, the original thought captivated John Sweney, and he asked Fanny Crosby to put it into a song, which she did, dictating the words to him the next morning.

(1) When my life work is ended, and I cross the swelling tide,
When the bright and glorious morning I shall see;
I shall know my Redeemer when I reach the other side,
And His smile will be the first to welcome me.

I shall know Him, I shall know Him,
And redeemed by His side I shall stand,
I shall know Him, I shall know Him,
By the print of the nails in His hand.

We know that Christ’s resurrection body still had the marks of Calvary upon it (Lk. 24:40; Jn. 20:27). And John’s vision of Him in heaven was at times as “a lamb as though it had been slain” (Rev. 5:6; cf. Jn 1:29). The work of Calvary will never be far from our thoughts, as we worship the One who has “redeemed us to God by [His] blood” (Rev. 5:9).

We’ll have many glad reunions in heaven, either with believers we’ve known personally, or with great saints of Bible times and beyond that we’ve admired over the years. As to whether we’ll know them all, yes. Surely we won’t know less than we know now, but more (I Cor. 13:12).

I’m intrigued by the fact that Peter, James and John seemed to know Moses and Elijah on the Mount of Transfiguration, without an introduction (Matt. 17:2-3). I think the supernatural sense they were granted on that occasion will be common in heaven. But Christ will be central to it all, as He was then (vs. 8).

(3) Oh, the dear ones in glory, how they beckon me to come,
And our parting at the river I recall;
To the sweet vales of Eden they will sing my welcome home;
But I long to meet my Saviour first of all.

Questions:

  1. In addition to fellowshipping with our Saviour, and worshipping Him, what Bible character(s) would you be most interested in meeting in heaven? (And why?)
  2. If we’ll be able to recall the great hymns we sang on earth, what hymn would you especially like to sing in heaven? (And why?)

Links:

Let the Lower Lights Be Burning

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

Note: The Wordwise link at the end of this article describes the tragic incident behind the writing of this hymn, and the Civil War heroism that led to the writing of another of Bliss’s songs, Hold the Fort.

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

As noted above, the historical incident behind this hymn is described in the Wordwise link (as well as the Cyber Hymnal link). It will be helpful if you go to one of them and read the story. But we need to understand the basic set-up, in order to fully appreciate the hymn.

On Lake Erie, there was a harbour near Cleveland, with a large lighthouse on the shore, then a series of lesser lights marking out the safe channel into the harbour. Bliss likens the main lighthouse to the mercy of God or, we might say, the Lord’s gracious provision for the salvation of sinners. And he uses the channel lights to picture our witness to what Christ has done. If we do not shine with the light of the gospel, who knows how many will fail to make the safe harbour of God’s salvation?

There are a number of Scriptures that speak of spiritual light, and of believers as lights in the world.

“God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (I Jn. 1:5-7)

“You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matt. 5:14-16).

“You were once darkness, but now you are light in the Lord. Walk as children of light” (Eph. 5:8). “Become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast [or holding up for all to see] the word of life” (Phil. 2:15-16).

As you study these passages, you’ll see that they deal with two particular areas–familiar to any who regularly read this blog. First, there is the light of godly character and a godly walk. It can be summarized as Christ-likeness, or what Galatians calls the fruit of the Spirit (Gal. 5:22-23). Second, there is the light of service for the Lord, or Christian witness, as we shine for Jesus.

These cannot be separated of course. That is, to be truly Christ-like is also to be a light for Him. And to try to be a light without seeking to grow in our likeness to Him is hypocrisy and utter folly. But the focus of this particular song is on the need to be witnesses (I Pet. 3:15) and “ambassadors” (II Cor. 5:20) for Christ.

Philip Bliss was in the audience when Dwight Moody preached a gospel message, using a tragic incident as an illustration. Mr. Moody concluded by saying, “Brethren, the Master will take care of the great lighthouse; let us keep the lower lights burning.” Bliss later commented:

I had read the newspaper account and I must admit I was shaken by the fact that one man’s negligence could be so costly, But it was when I heard Mr. Moody use it as an illustration in his message that night I cried out in my heart, “Bliss, you are just as guilty as the man in the story. As a Christian, you are to be one of the lower lights, shining brightly, so that some poor soul tossed about on the sea of life may find safety and everlasting life in the haven God has prepared.”…The very next week I wrote the song Lower Lights.

Philip Bliss

(1) Brightly beams our Father’s mercy
From His lighthouse evermore,
But to us He gives the keeping
Of the lights along the shore.

Let the lower lights be burning!
Send a gleam across the wave!
Some poor fainting, struggling seaman
You may rescue, you may save.

(3) Trim your feeble lamp, my brother,
Some poor sailor tempest tossed,
Trying now to make the harbour,
In the darkness may be lost.

Questions:

  1. How would you respond to a person who says something like this: “I don’t know the Bible that well, and I’m sure no preacher, so I’m not able to be a witness?”
  2. Can you think of three specific ways you can be a witness for Christ in the next week?

Links:

Putting Away Childish Things

,

“When I became a man, I put away childish things” (I Cor. 13:11).

It’s a comment I’ve heard and read many times, one that distresses and saddens me. Often tossed out almost casually, it may reveal more than was intended. Referring to a particular hymn or gospel song, the person will remark, “Our church used to sing that when I was a child.”

What does that imply? That what has awakened memories of a bygone day has not been used for quite some time. Which begs the question, why not? And is it just that selection in particular? Or has a great deal of our traditional hymnody been set aside? The context in which the observation is made usually suggests the latter.

This blog currently has readers in almost two hundred countries of the world. I hear again and again from those who sorrow because their churches have abandoned the hymn book as being outmoded, and too out-of-date for the modern taste. Are those who set it aside saying our needs have changed, making the songs no longer relevant? That they’re a relic of the past to be abandoned like the horse and buggy? If that’s the reasoning, such a misguided attitude needs to be challenged.

For one thing, it is illuminating to see what has replaced the great hymns of the faith in these churches. Usually, it’s what are known as praise choruses, short, simple songs of devotion that commonly focus on subjective feelings about God. Some of them are fine, if they’re used sparingly. But too many times they have become the staple, and an almost unvarying diet, giving congregational singing the doctrinal depth of a puddle.

At the church my wife and I currently attend, a chorus or two may be used to introduce our Praise and Prayer Time, but the service overall will usually include four or five hymns, ones with plenty of meat on the bones. And we need that. After all, how else are we to teach and admonish one another with our songs, as the Word of God calls us to do?

Let the word of Christ dwell in you richly in all wisdom, teaching [explaining and instructing] and admonishing [exhorting and warning] one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Col. 3:16

It worries me that these contemporary-minded churches may have regressed to the point that their congregations “need milk and not solid food,” having become babes “unskilled in the word of righteousness” (Heb. 5:11-14). Continuing to be fed short and repetitive choruses that provide little in the way of spiritual instruction will not expose believers to the rich truths of the Scriptures.

Dip into our hymnody at any point and you’ll find devotional treasures worthy of serious meditation. These are definitely not childish things. In fact, they turn us from childhood’s naivete to seek more of God, and a greater understanding of the spiritual realm. With the hymn writer we confess, “Unnumbered comforts to my soul / Thy tender care bestowed, / Before my infant heart conceived / From whom those comforts flowed.”

And our hymns can be convicting. Looking back, we may say, “O the years in sinning wasted, / Could I but recall them now.” Or, in the words of another song, “Years I spent in vanity and pride, / Caring not my Lord was crucified, / Knowing not it was for me He died / On Calvary.” But blessedly, along with our own folly, we’re reminded in our hymns of God’s faithfulness and abounding grace. “Perverse and foolish oft I strayed, / But yet in love He sought me.”

And what of the troubles and trials of today? We can be assured that “E’en the hour that darkest seemeth, / Will His changeless goodness prove.” So, “Judge not the Lord by feeble sense, / But trust Him for His grace; / Behind a frowning providence / He hides a smiling face.” Finally, consider this startling prayer (cf. II Cor. 12:7-10): “Let sorrow do its work, / Send grief and pain; / Sweet are Thy messengers, / Sweet the refrain, / When they can sing with me: / More love, O Christ, to Thee.” (Nothing childish there!)

These brief quotations are sufficient to make the point. Casting away the heritage of the church in sacred music is major folly. Please, don’t do it! If we are to “present every man perfect [mature and fully equipped] in Christ Jesus” (Col. 1:28), we need what God can teach us through our hymns. If we are to put away childish things, let it be the notion that there’s nothing in this vast treasury that can minister to us today or enrich our worship.

When He Cometh

Words: William Orcutt Cushing (b. Dec. 31, 1823; d. Oct. 19, 1902)
Music: Jewels, by George Frederick Root (b. Aug. 30, 1820; d. Aug. 6, 1895)

Note: There’s an inspiring story about a particular time when this 1856 song was a great blessing. It comes from Ira Sankey, and is found in the Cyber Hymnal link below.

William Cushing also collaborated with George Root on the gospel song Ring the Bells of Heaven. In addition, Root wrote the words and music of She Only Touched the Hem of His Garment, based on an incident recorded in Luke 8:43-48. Mr. Root was a man of strong convictions. Before he died in 1895, he requested that nothing be sung at his funeral other than the Doxology (“Praise God, from Whom All Blessings Flow”).

While I admire his zeal for the glory of God alone, I do disagree with doing that. Personally, if I should die before the Lord’s return, I want my memorial service to be filled with music. Music that is both glorifying God and that presents the message of the gospel.

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

This hymn was written by Pastor Cushing specifically for the children in his church’s Sunday School. However, other than the first line of (3), there’s no particular focus on children. This is a hymn we all can sing. The Lord Jesus called His disciples “little children” (Jn. 13:33). And the Apostle John also speaks affectionately to Christians in his first epistle as “little children,” where the context indicates he’s not referring to infants (I Jn. 2:1, 12, 13, 18, 28; 3:7, 18; 4:4; 5:21).

The text is based on a couple of Old Testament passages. One is Malachi 3:16-17, which says:

Then those who feared the LORD spoke to one another, and the LORD listened and heard them; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name. ‘They shall be Mine,’ says the LORD of hosts, ‘on the day that I make them My jewels. And I will spare them as a man spares his own son who serves him.’

Malachi 3:16-17

The verses are referring to the godly remnant in Israel. In a time when God judges the wicked, He will not forget to preserve those who have been faithful to Him. They are His special treasure, cared for as one would value and protect precious jewels. In the New Testament, the Church Age saints are described similarly–as “the riches of the glory of His inheritance in the saints” (Eph. 1:18).

A second passage also seems to be reflected in Pastor Cushing’s song, especially in the refrain:

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever.

Daniel 12:2-3

Again, the initial application of these verses is to the nation of Israel, those who are described to Daniel as “your people” (vs. 1). There will be great rewards to come for those of that nation who demonstrate their faith in God, both by godly wisdom and service for the Lord. This is clearly a New Testament theme as well. The Lord Jesus taught, there is a resurrection of life for those who are born again, and a resurrection of condemnation for lost sinners (Jn. 5:28-29).

Though we’re not saved by our good works (Eph. 2:8-9), how we live becomes a demonstration of our faith–or lack of it (Jas. 2:26; cf. Matt. 7:20). As Church Age saints we can look forward to sharing in the glory of Christ, and being rewarded for our service for Him (Col. 3:4; Rev. 19:7-8; 22:12).

(1) When He cometh, when He cometh
To make up His jewels,
All His jewels, precious jewels,
His loved and His own.

Like the stars of the morning,
His brightness adorning,
They shall shine in their beauty,
Bright gems for His crown.

(2) He will gather, He will gather
The gems for His kingdom;
All the pure ones, all the bright ones,
His loved and His own.

Questions:

  1. What is implied when the Word of God refers to adult believers as “little children”?
  2. Do you agree with what George Root did? If not, what hymns and gospel songs would you like to see used at your memorial service?

Links:

Praise Him, Praise Him

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: Allen, by Chester G. Allen (b. Feb. 15, 1838; d. Oct. 18, 1878)

Note: There’s an interesting thing about this song, noted in the Cyber Hymnal. When it was first published in 1869, in a Sunday School songbook entitled Bright Jewels, it was quite a different hymn. I had never seen the original, so I looked it up on a Net reprint of the old songbook. And there it was, number 82, called in its first publication “Praise! Give Praise.” My friend Dick Adams has printed the original text on the Cyber Hymnal, but it’s more of a curiosity now.

I doubt there’s a single contemporary hymnal that uses the original song. The different endings to the three stanzas actually seem rather cumbersome. Whether it was Fanny herself who recognized this, and made changes for later printings, or an editor who did so, what we have now seems clearer and brighter. The eight-line stanzas are reduced to six, with an added refrain. (In addition, a couple of lines are changed in (2) and (3).)

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

This hymn is a joyful call to praise the Lord, giving a number of reasons why we should do so. Various forms of the word “praise” are used 264 times in our English Bibles, with 152 of those found in the book of Psalms, the hymn book of the Bible. Just looking at Psalms for a few examples, we can divide the references into several categories: who we are to praise; why we are to praise; and how we are to praise.

¤ Who? Thirty-five times Psalms tells us we are to “Praise the LORD [Jehovah God]” (e.g. Ps. 135:1; 150:6). The Triune God–Father, Son, and Holy Spirit–is the subject of our praise as we witness to others, and object of our praise as we address God Himself. He, above all others, is “worthy to be praised” (Ps. 18:3).

¤ Why? For God’s marvellous works (Ps. 9:1); His salvation (Ps. 9:14); His power (Ps. 21:13; 59:17); because it’s a beautiful thing to do (Ps. 33:1; 147:1); for God’s greatness (Ps. 48:1; 96:4); because God’s name (reputation) is good (Ps. 54:6); for His loving kindness (Ps. 63:3); as a witness to the younger generation (Ps. 78:4); for God’s faithfulness (Ps. 89:5); because God is holy (Ps. 99:3); because His truth endures (Ps. 117:2); because God answers prayer (Ps. 118:21); because He is righteous (Ps. 119:1); and because we are wonderfully made (Ps. 139:14).

¤ How? With singing (many references to this, e.g. Ps. 7:17; 9:2, 11; 18:49; 27:6); with our whole hearts (Ps. 86:12); in the assembly of God’s people (Ps. 22:22; 52:9; 66:8; 111:1); among the nations (i.e. a witness among the unsaved (Ps. 108:3); continually (Ps. 34:1; 35:28); with understanding (Ps. 47:7); with joy (Ps. 63:5); with musical instruments (Ps. 71:22; 144:9; 150:3-5); as long as we live (Ps. 104:33); with songs expressing our fresh experience of God (Ps. 149:1).

When we get to the New Testament, we learn that God is revealed, in His fullness, in the person of the incarnate Christ, so that when we praise our “blessed Redeemer” (1) for His “excellent greatness” (refrain), we are indeed praising God, and we bring all that the Psalms teach us over on this side of the cross.

“The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (Jn. 1:14). “For in Him dwells all the fullness of the Godhead bodily” (Col. 2:9). “God…has in these last days spoken to us by His Son…the brightness of His glory and the express image of His person” (Heb. 1:1-3). “Our great God and Saviour Jesus Christ” (Tit. 213).

(1) Praise Him, praise Him–Jesus, our blessèd Redeemer,
Sing, O earth, His wonderful love proclaim.
Hail Him! hail Him! highest archangels in glory;
Strength and honour give to His holy name!
Like a shepherd, Jesus will guard His children,
In His arms He carries them all day long:

Praise Him! praise Him! tell of His excellent greatness;
Praise Him! praise Him! ever in joyful song.

(3) Praise Him, praise Him–Jesus, our blessèd Redeemer,
Heav’nly portals loud with hosannas ring,
Jesus, Saviour, reigneth forever and ever.
Crown Him! crown Him–Prophet, and Priest, and King!
Christ is coming! over the world victorious,
Power and glory unto the Lord belong:

Questions:

  1. What is the most important truth this article has taught you, or brought to mind?
  2. What is commendable about the praise of God in the present-day church? What is weaker or less worthy of Him in our praise?

Links:

Is It the Crowning Day?

Words: Henry Ostrom (b. Sept. 19, 1862; d. Dec. 20, 1941)
Music: Charles Howard Marsh (b. Apr. 8, 1886; d. Apr. 12, 1956)

Note: Henry Ostram (pen name, George Walker Whitcombe) was a Canadian-born evangelist. You can learn more about him at 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.)

In spite of the fact that the Word of God states no one but God the Father knows the time of Christ’s return (Matt. 24:30, 36), many have tried to predict when it will occur. There is a list on Wikipedia here that gives about 165 different dates claimed as “the Day,” down through the centuries. That works out to a new prognostication about every ten or twelve years! And while I can’t vouch for the accuracy of all the information on the site, some of the dates are certainly familiar to me.

Sometimes (strangely!) Bible teachers will refer us to predictions in the ancient Mayan calendar, or the writings of Zoroaster, Nostradamus, or of some other supposed prophet. But what have these to do with the Holy Bible and its God-inspired authors?

Another technique is to make complicated calculations using biblical numerology. Both in Hebrew and Greek, the ancients gave each letter of the alphabet a number value. In addition, it does seem as though certain numbers in Scripture have a special significance–the numbers three, seven, ten, and forty, for example. With mathematical juggling, this leaves room to “prove” almost anything from the Bible–whether or not the ideas are actually there.

There are various sects or would-be students of the Scriptures, who have made several “definite” predictions over the years. When a chosen date passes, and the event does not take place, there is some explanation given for the error, or they move on in embarrassed silence, and a new date is set. This is self-deceived folly.

Fanatical adherents of some groups have been known to sell all their possessions in preparation for the big day. This is sad, for several reasons. In the extreme just mentioned, it may leave individuals homeless and destitute. But beyond that, for many it simply casts doubt on the Word of God–even though no date is ever mentioned there–and it brings dishonour to God who inspired His trustworthy Word (cf. II Tim. 3:16).

Let’s leave these foolish games aside, and turn once more to the Word itself. “It is not for [us] to know the times or seasons which the Father has put in His own authority” (Acts 1:7). But what do we know, because it can be found on the pages of Scripture? What do “holy men of God” tell us, those  who “spoke as they were moved by the Holy Spirit” (II Pet. 1:21)?

We know that the Lord Jesus Christ, who ascended back into heaven after His resurrection, definitely is coming again. His return is spoken of time after time. He Himself has said He will come again (Jn. 14:3; Rev. 22:12, 20). Angelic messengers confirmed this at His ascension (Acts 1:11), and the apostles taught it consistently.

And simple logic indicates that Christ’s return is nearer today than it ever was before. We mustn’t be discouraged by the seeming delay. God does not count time as we do (II Pet. 3:8), and He is waiting to give as many as possible an opportunity to repent, turn to Christ, and be saved (vs. 9).

Though some of my readers will differ with my premillennial and pretribulational position, it seems to me that we can agree Christians are to live each day expectantly, when it comes to this subject. Whether or not it happens today, or years from now, we ought to be spiritually ready. This will involve both our personal spiritual preparedness (I Jn. 3:2-3), and our diligence in serving the Lord. Of course we need to plan for the future, but we also need to be ready for a sudden end to this old earth’s story.

This involves the doctrine of immanency (a sense of the possible return of Christ at any moment). The apostolic church lived in the light of that blessed hope.

  • “Our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ” (Phil. 3:20).
  • “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).
  • “We who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (I Thess. 4:17).
  • “I urge you [Timothy]… that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing” (I Tim. 6:13-14).
  • “The coming of the Lord is at hand” (Jas. 5:8).
  • “Looking for the blessed hope and glorious appearing of our great God and Saviour Jesus Christ” (Tit. 2:13)

(1) Jesus may come today
Glad day, glad day!
And I would see my Friend;
Dangers and troubles would end
If Jesus should come today.

Glad day, glad day!
Is it the crowning day?
I’ll live for today, nor anxious be;
Jesus, my Lord I soon shall see.
Glad day, glad day!
Is it the crowning day?

Questions:

  1. How should the awareness of the at-any-moment return of Christ affect your life today?
  2. Why do you think some Christians have lost the thrill of the imminent return of Christ?

Links:

O Sacred Head, Now Wounded

Words: Bernard of Clairvaux (b. _____, 1091; d. Aug. 21, 1153)
Music: Hans Leo Hassler (b. Oct. 25, 1654; d. June 8, 1612)

Note: Though hymn books traditionally attribute this Mediaeval text to Bernard, evidence is lacking to definitely prove his authorship of the original Latin poem. Some suggest Arnulf of Louvain (or Leuven) (1200-1251) as a possibility. Arnulf was a Cistercian abbot, and a poet.

Lutheran pastor Paul Gerhardt (1607-1676) made a German translation of the hymn in 1656, and James Waddel Alexander (1804-1859), a Presbyterian pastor, translated the hymn into English in 1830.

As for the tune, in 1601 Hassler adapted it from a secular ballad of the day. In 1729 Johann Sebastian Bach (1685-1750) used it in his oratorio the St. Matthew Passion. It is Bach’s harmonization that is commonly used in our hymn books.

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

This hymn text comes from the Mediaeval practice of viewing and speaking to the form of the crucified Christ, as represented by a crucifix. Hymnologist Ellen Jane Lorenz (Two Hundred Hymn Stories, p. 37) writes that there is a legend from the time that the image of Christ on the cross bowed itself and embraced Bernard, as a token that his devotion was accepted.

The lengthy Latin poem was divided into seven parts, one for each day of Holy Week. The seven sections deal with seven parts of Christ’s body on the cross: His feet, knees, hands, sides, breast, heart, and head. For example, the hymn writer says (3): “The blushes late residing upon that holy cheek….Alas! they have departed.”

It’s the final section of the poem addressing Christ’s head that Gerhardt and Alexander adopted. The Cyber Hymnal gives us ten stanzas, of which only three or four are commonly found in our hymnals: (1), (4), and (8), with some hymn books also including (10). (Note: “vouchsafe” in (4) means to condescend to grant a favour.)

Though this hymn has been embraced by Protestant congregations, there is a strong atmosphere of Mediaeval Roman Catholicism about it. The original title was: “A rhythmical prayer to any one of the members [i.e. body parts] of Christ, suffering and hanging on the cross.” But are we called upon by the Scriptures to pray to the parts of Christ’s body on the cross? In fact, is He now on the cross?

Carlton R. Young, in his Companion to the United Methodist Hymnal (p. 526) asserts that this practice of addressing Christ on the cross has carried over into Protestantism, but the examples he gives do not seem to support his argument. One is Isaac Watts’ hymn When I Survey the Wondrous Cross. But this hymn calls for us to look upon (“survey”) the cross, with the eyes of faith, considering its significance. It doesn’t involve speaking to the dying Saviour there–let alone addressing His various body parts!

While we, as Christians, look back upon the sufferings of Christ with awe and reverence, we know that Christ was afterwards triumphant over death, then ascended and is seated at the Father’s right hand. We now come before our living and glorified “great High Priest” in heaven, seeking mercy and grace in His holy name (Heb. 4:14-16), “knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him” (Rom. 6:9). That is why the crosses in Protestant churches are empty. “For the death that He died, He died to sin once for all” (Heb. 6:10).

Having said these things, the three stanzas most commonly used today are the best, in my view. And there is a warmth of devotion and faith in them–and certainly truth regarding the substitutionary nature of the death of Christ. (Gerhardt’s adaption of the original has strengthened this.) Separated by eleven or twelve centuries from its ritual application, the hymn is used by many congregations, especially at the Easter season. I’ve included it in services myself. However, the background may give some Christians pause.

(1) O sacred head, now wounded,
With grief and shame weighed down,
Now scornfully surrounded
With thorns, Thine only crown;
O sacred head, what glory!
What bliss, till now was Thine!
Yet, though despised and gory,
I joy to call Thee mine.

(4) What Thou, my Lord, hast suffered,
Was all for sinners’ gain;
Mine, mine was the transgression,
But Thine the deadly pain.
Lo, here I fall, my Saviour!
’Tis I deserve Thy place;
Look on me with Thy favour,
Vouchsafe to me Thy grace.

Questions:

  1. Is this a hymn you do (or would) use? (Why? Or why not?)
  2. What great hymns about the cross have been a blessing to you?

Links:

There Is Power in the Blood

Words: Lewis Edgar Jones (b. Feb. 8, 1865; d. Sept. 1, 1936)
Music: Lewis Edgar Jones

Note: This gospel song is sometimes called simply Power in the Blood. Mr. Jones wrote both words and music for it in 1899, while he was attending a camp meeting in Maryland. The tune is very singable. It seems to lend itself to speed, and a heavy beat (as with the version here). But my own preference is to slow it down and smooth it out. After all, we’re singing of the agonies of the cross, God’s provision for the evils of our sin, and the ugly passion of pride.

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

The shed blood of Christ represents His death. To say Jesus shed His blood is to say that He died. Yet the one is not replaceable by the other–as some Bible translators and hymn writers suppose. The shed blood of the innocent sacrifice is important to the unfolding of the Bible’s message. “The life of the flesh is in the blood,” and “it is the blood that makes atonement for the soul [i.e. the life of the individual]” (Lev. 17:11). “Without the shedding of blood there is no remission [no forgiveness of sins]” (Heb. 9:22). Not surprisingly, therefore, Peter speaks of “the precious blood of Christ” (I Pet. 1:19).

For those who put their faith in the Saviour, here are just a few of the things accomplished by the blood of Christ, shed upon the cross of Calvary (Jn. 19:34):

¤ We find God is “propitiated,” meaning His justice is satisfied by the payment made by His Son (Rom. 3:25; cf. I Cor. 5:7)
¤ We are redeemed, and forgiven of our sins (Eph. 1:7; Col. 1:14; Rev. 5:9)
¤ We belong to Christ, not only by His right as Creator, but by the right of purchase (Acts 20:28; cf. I Cor. 6:19-20)
¤ We receive initial cleansing when we’re saved (Rev. 1:5)
¤ We have continued cleansing available when we sin, as we confess our sins to God (I Jn. 1:7, 9)
¤ We are justified, pronounced righteous by a holy God (Rom. 5:9)
¤ We have peace with God (Col. 1:20; cf. Rom. 5:1)
¤ We have immediate access to God in prayer (Eph. 2:13; Heb. 10:19; cf. Heb. 4:14-16)
¤ We are sanctified, set apart for God as His own special treasure (Heb. 13:11; cf. Eph. 1:18)
¤ We have victory over Satan and all the forces of evil (Rev. 12:11; cf. Heb. 2:14)

Nor will these wonderful truths be lost and forgotten in eternity. The Lord Jesus Christ is called God’s “Lamb” twenty-seven times in the book of Revelation. It is a title that points us right back to His sacrifice for sin. “Worthy is the Lamb who was slain” (Rev. 5:12; cf. Jn. 1:29).

(1) Would you be free from the burden of sin?
There’s power in the blood, power in the blood;
Would you o’er evil a victory win?
There’s wonderful power in the blood.

There is power, power, wonder working power
In the blood of the Lamb;
There is power, power, wonder working power
In the precious blood of the Lamb.

(2) Would you be free from your passion and pride?
There’s power in the blood, power in the blood;
Come for a cleansing to Calvary’s tide;
There’s wonderful power in the blood.

Questions:

  1. Does your church seem to shy away from hymns about the shed blood of Christ? (If so, why?)
  2. What other hymns about the blood of Christ do you know and use? (The Cyber Hymnal includes over a hundred of them in a topical list, here.)

Links:

I Know That My Redeemer Liveth

Words: Jessie H. Brown Pounds (b. Aug. 31, 1861; d. March 3, 1921)
Music: Hannah, by James Henry Filmore, Sr. (b. June 1, 1849; d. Feb. 8, 1936)

Note: The words of Job in Job 19:25, forming the title and first line of this song, are significant to the story of Job himself, and to all of us. It’s not surprising, therefore, that there’ve been a number of hymns by the same name. The Cyber Hymnal lists an excellent one by Samuel Medley, and a couple of others. The text is also used by George Frederick Handel, in his Messiah. Jessie Brown’s song was published in 1893, as part of an Easter cantata; it was first printed in a hymn book in 1896 (the year of her marriage to Pastor John Pounds).

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

As noted above, the opening declaration of this hymn is significant in the book of Job. He had been enduring the most terrible and excruciating trials, likely for several months. Not knowing the involvement of Satan, Job could only think that God had somehow changed toward him. But this made no sense. He was a godly man who walked with God before his suffering began and was greatly blessed. He did not depart from this path in a way that would turn God against Him. (And the Lord agreed with Job about that–cf. Job 1:1, 2:3).

Could it be that God’s blessings are somehow arbitrary and random? Or that God is, after all, unjust? Job is like a man lost in a cave, trying desperately to find a way out. In soaring arguments he explores one possible option after another, but without a resolution. And it is important to note that rather than rebelling against the Lord in his misery, he is desperately trying to find Him.“Though He slay me, yet will I trust in Him,” says Job (13:15).

His “friends,” of course, with their narrow theology, blame him of some great wickedness (e.g. 15:5-6; 22:5). They adhere to a theory of instant justice. Do right, and God will bless you–right away. Do wrong, and God will punish you, immediately. When Job protests his innocence, they rant and rail against him for being proud and deceitful–and demonstrably wicked.

However, Job is far beyond them in his understanding of the ways of God. No narrow “instant justice” for him. He believes in the afterlife, and the resurrection of the dead. If he is not able to meet with God and find answers to his questions in this life, he is confident he will be able to do so, and find justice, in the next. It is in this context that he declares:

“I know that my Redeemer lives, and He shall stand at last on the earth; and after my skin is destroyed [or, after my skin worms destroy this body, KJV], this I know, that in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another [i.e. not as a stranger, but as a friend].”

Job 19:25-27

Jessie Brown is confident in the Lord too. But she looks at the key passage in Job from a different perspective, because she stands (as we all do now) between the first and second comings of Christ. Therefore, her assurance concerns the coming triumphant return of her Redeemer as King of kings and Lord of Lords.

(1) I know that my Redeemer liveth,
And on the earth again shall stand;
I know eternal life He giveth,
That grace and power are in His hand.

The basis of her assurance is the trustworthy Word of the Lord. The Lord Jesus has promised, “I will come again” (Jn. 14:3; cf. Rev. 22:12, 20).

(2) I know His promise never faileth,
The Word He speaks, it cannot die;
Though cruel death my flesh assaileth,
Yet I shall see Him by and by.

Finally, Miss Brown turns to the pledge of the Lord Jesus in John 14:2-3 (cf. 17:24), that He is preparing heavenly dwelling places for His own, confident that we shall dwell with Him forever. Whatever trials and testings we face now, they will one day end in the glory of His presence.

(3) I know my mansion He prepareth,
That where He is there I may be;
O wondrous thought, for me He careth,
And He at last will come for me.

Questions:

  1. How do you know that your Redeemer lives–what gives you that confidence?
  2. Trials are painful. Yet, we are assured that God works in them for our good (Rom. 8:28). What kind of good comes from them?

Links:

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