Menu

Come, Thou Fount of Every Blessing

Words: Robert Robinson (b. Sept. 27, 1735; d. June 8, 1790)
Music: Nettleton, by John Wyeth (b. March 31, 1770; d. Jan. 23, 1858)

Note: Three stanzas of the five given in the Cyber Hymnal are commonly used today: (1), and the last half of (2) combined with the first half of (3), plus (4).

John Riley comments on this blog (see below) that John Wyeth did not write the tune Nettleton. I’m not so certain we can absolutely reject him, but there does seem to be some question about it. Hymn historian Robert Guy McCutchan says:

It seems safe to assume Wyeth’s composition of this tune along with others known to have been written by him for the Supplement of 1813 [i.e. Wyeth’s Repository of Sacred Music, Part Second].”

Robert Guy McCutchan

There is merit, in the parts of Robinson’s work that are commonly omitted from our hymnbooks. The same sorrowing humility that is reflected in “Prone to wander, Lord I feel it” (4) is found in the rest of the hymn. Suppose we were to combine the first half of (2) and add the last half of (3), plus (5). Perhaps it would be seen as too negative for today’s believers, but it’s reality for many! Here’s what we’d have.

Sorrowing I shall be in spirit,
Till released from flesh and sin,
Yet from what I do inherit,
Here Thy praises I’ll begin.
How His kindness yet pursues me
Mortal tongue can never tell,
Clothed in flesh, till death shall loose me
I cannot proclaim it well.

O that day, when freed from sinning,
I shall see Thy lovely face;
Clothèd then in blood washed linen
How I’ll sing Thy sovereign grace;
Come, my Lord, no longer tarry,
Take my ransomed soul away;
Send thine angels now to carry
Me to realms of endless day.

Interesting, to say the least! I know there are preachers who want us always to “think positive,” and who hesitate to preach on sin and suffering. But I believe we need the kind of balance that recognizes what we have in Christ, and how far we’ve come, yet is aware of our spiritual limitations, and longs to see more of the likeness of Christ reflected in our lives. We can always be abundantly satisfied with Christ, but it’s natural that we are dissatisfied with our own progress.

The closer our relationship with the Lord, the more we’ll tend to grieve over our own weakness and waywardness (cf. Isa. 6:5; Lk. 5:8). And we’ll recognize how inadequate our praise of God is. Perhaps we’ll cry with John Newton (in How Sweet the Name of Jesus Sounds):

Weak is the effort of my heart,
And cold my warmest thought;
But when I see Thee as Thou art,
I’ll praise Thee as I ought.

In such as state, and yet with such a glorious prospect, no wonder many Christians long for our heavenly home (cf. Phil. 1:21, 23), and the time when “we shall be like Him” (I Jn. 3:2; cf. Phil. 3:20-21). “O that day, when freed from sinning, I shall see Thy lovely face!” Meanwhile:

(1) Come, Thou Fount of every blessing,
Tune my heart to sing Thy grace;
Streams of mercy, never ceasing,
Call for songs of loudest praise.
Teach me some melodious sonnet,
Sung by flaming tongues above.
Praise the mount! I’m fixed upon it,
Mount of Thy redeeming love.

Questions:

  1. Is it possible to preach a positive gospel, and at the same time avoid talking about sin? (Why not?)
  2. How does the Lord tune our hearts and teach us to praise Him?

Links:

Must Jesus Bear the Cross Alone?

Words: Thomas Shepherd (b. _____, 1665; d. Jan. 29, 1739)
Music: Maitland, by George Nelson Allen (b. Sept. 7, 1812; d. Dec. 9, 1877)

Note: This is a hymn with a very mixed (and in some parts an uncertain) origin. We know that Thomas Shepherd wrote a version of stanza (1), but the rest is not likely his work. Stanzas (2) to (5) have been variously credited: to an anonymous author, to George Allen the composer of the tune, to clergyman Henry Ward Beecher, or to his brother Charles. (Harriet Beecher Stowe, who wrote the beautiful hymn Still, Still with Thee, and the anti-slavery novel Uncle Tom’s Cabin, was their sister.) Of the five stanzas given in the Cyber Hymnal, most hymn books now omit (2).

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

The first stanza was published in 1693, by Thomas Shepherd. The Petersens, in their volume The Complete Book of Hymns, suggest he wrote it to go with a sermon about Peter. I’ve seen no evidence of that elsewhere, but his original beginning of the hymn did deal with “Simon,” not Jesus. Was he thinking of the tradition that Peter was crucified? The lines of verse were included in a book called Penitential Cries. There Shepherd wrote:

Shall Simon bear the cross alone,
And other saints be free?
Each saint of Thine shall find his own,
And there is one for me.

In The Hymns and Hymn Writers of the Church, by Nutter and Tillett (published in 1911), the opening line of Shepherd’s original is given as: “Must Simon bear Thy cross alone.” That puts things in quite a different light. If the word “Thy” is authentic, it would seem to be a reference to Simon of Cyrene, whom the Romans “compelled” (forced) to carry the cross of Jesus partway to Calvary (Mk. 15:21).

This may simply be a typographical error in Nutter and Tillett’s published work. But if not, Simon of Cyrene certainly doesn’t provide an example of voluntary cross-bearing! Further, there is a vast difference between the cross of Christ and all others. Though Simon was conscripted by the Romans to assist the Lord along the way, no one could do what Jesus did for us.

The Lord Jesus told His followers to take up “your cross” (Matt. 16:24; Mk. 8:34; Lk. 9:23). It was never, “Take up My cross.” The cross of Christ pertains to our redemption, and He alone can be the world’s Redeemer (Eph. 1:7; I Pet. 1:18-19). In the early church, the cross believers had to bear may have been literal. But Christ’s statements are also meant as a metaphor or symbol of our identification with Him and with the cause of the gospel, a picture of self-sacrifice and complete surrender to God’s will.

It’s not known what later editor amended the first stanza to its present form, but it better suggests this important distinction.

(1) Must Jesus bear the cross alone,
And all the world go free?
No, there’s a cross for everyone,
And there’s a cross for me.

(3) The consecrated cross I’ll bear
Till death shall set me free;
And then go home my crown to wear,
For there’s a crown for me.

Jesus said, “In the world you will have tribulation” (Jn. 16:33). The solemn fact was reiterated by the Apostle Paul: “All who desire to live godly in Christ Jesus will suffer persecution” (II Tim. 3:12). As Isaac Watts put it, “Is this vile world a friend to grace?” The answer is no. And around the same time William Penn wrote:

No pain, no palm;
No thorns, no throne;
No gall, no glory;
No cross, no crown.

Questions:

  1. Do you think those where you live truly understand the concept of cross-bearing? If not, why not?
  2. How is this concept related to Romans 12:1?

Links:

Come, My Soul, Thy Suit Prepare

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: Hendon, by Henri Abraham Cesar Malan (b. July 7, 1787; May 18, 1864)

Note: The Cyber Hymnal offers a number of possible tunes for this hymn. Hendon, to which we also sing Take My Life and Let It Be, works well. There were seven stanzas in the original. Commonly (3) and (5) are omitted today. The poetry of the latter is a bit awkward, but it is unfortunate to lose (3). Especially in times of private devotion, it is important to deal with sin in our lives.

(3) With my burden I begin:
Lord, remove this load of sin;
Let Thy blood, for sinners spilt,
Set my conscience free from guilt.

The hymn was first published in Newton’s Olney Hymns, in 1779. A century later, it was used often by the great Baptist preacher, Charles Haddon Spurgeon. Before times of prayer in the services of the great Tabernacle, Spurgeon would have the congregation sing a stanza or two, softly. (And all singing in the Tabernacle was done without instrumental accompaniment.)

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

I wonder what the modern reader will think of when seeing the opening line of this fine hymn (also used as the title). Perhaps dry-cleaning or pressing an article of clothing! But Newton is using the word as we would in speaking of a lawsuit. He means an argument or an appeal. He is calling upon us to prepare a prayer list, things we want to ask the Lord to grant us. The hymn takes its inspiration from Jehovah God’s words to Solomon at the beginning of his reign:

The LORD appeared to Solomon in a dream by night; and God said, “Ask! What shall I give you?”

I Kgs. 3:5

In laying our requests before God, we are responding personally to that question. And what assurances do we have, as we come to the place of prayer? We are assured that the Lord Himself has invited us (indeed, commanded us) to pray (Phil. 4:6), and that He loves to answer prayer (Ps. 37:4; Prov. 15:8, 29; (1)). The second stanza provides a wonderful declaration of heavenly abundance.

(2) Thou art coming to a King,
Large petitions with thee bring;
For His grace and power are such,
None can ever ask too much.

Having established heaven’s bounty (cf. Phil. 4:19), what sort of things should we pray for? (And I’m thinking here of personal requests. I realize our prayers should also include intercession for the needs of others.)

We can confess our sins to Him and seek His forgiveness (I Jn. 1:9; CH-3). We can pray for rest of spirit, serenity in trying times (Matt. 11:28-30), and we can pray that God would reign as Lord of all in our lives (Ps. 40:8; 143:10; cf. Lk. 6:46; (4)). We can pray that He would guide and guard us on life’s journey (Ps. 31:3; Prov. 3:5-7), and grant us joy in living for Him and serving Him (Jn. 16:24; Rom. 14:17; Gal. 5:22; Phil. 4:4; (6)). We can pray that the Lord would show us how to spend each day, giving us enabling grace to do it, and increasing our faith in Him (II Cor. 12:9; Heb. 4:15-16; (7)).

(6) While I am a pilgrim here,
Let Thy love my spirit cheer;
As my Guide, my Guard, my Friend,
Lead me to my journey’s end.

(7) Show me what I have to do,
Every hour my strength renew:
Let me live a life of faith,
Let me die Thy people’s death.

Questions:

  1. Given the invitation to pray, and the Lord’s wisdom, love and power, why are so many of us lacking in a consistent prayer life?
  2. In your view, what things are most commonly missing in the content of our prayers?

Links:

Cleanse Me

Words: James Edwin Orr (b. Jan. 12, 1912; d. Apr. 22, 1987)
Music: Maori (a traditional melody of the Maori, the indigenous Polynesian people of New Zealand)

Note: In some books, the song uses the opening line as its title, Search Me, O God. The story of how this 1936 hymn came to be written, and have a Maori tune attached to it, is told in the Wordwise link at the bottom of this article.

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

This lovely (and convicting!) hymn takes its theme from Psalm 139 which says:

Search me, O God, and know my heart; try me, and know my anxieties [my anxious thoughts]; and see if there is any wicked way in me, and lead me in the way everlasting.

Psalm 139:23-24

Many times we lack the sensitivity to perceive the true sinfulness of our hearts, or to view our conduct as truly sinful–whether it involves a sin of commission or omission. This psalm of David’s shows a humility of spirit, as he asks the Lord to identify anything in his life that would hinder their relationship, or his service for God.

(1) Search me, O God,
And know my heart today;
Try me, O Saviour,
Know my thoughts, I pray.
See if there be
Some wicked way in me;
Cleanse me from every sin
And set me free.

In the Bible, much is said about cleansing from sin, about the need for God not only to forgive us, but to purify our inward selves.

Have mercy upon me, O God, according to Your loving kindness; according to the multitude of Your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin.

Ps. 51:1-2

“I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me” (Jer. 33:8; cf. Ezek. 37:23).

The cleansing, purifying work of God is inward and deep (Ps. 26:2; 51:6). Just as sin begins deep inside us, so does righteousness need to reside there. The Pharisees made the mistake of judging themselves and others merely on the basis of outward behaviour. But the Lord Jesus said of them: “You Pharisees make the outside of the cup and dish clean, but your inward part is full of greed and wickedness” (Lk. 11:39).

As the saying goes, we need to keep short accounts with God. That is, not allow sin to gain a foothold in our lives, but to deal with it quickly. David tried to hide his adultery with Bathsheba by having her husband killed and marrying her. But God knew all about it, and David spent months struggling with the misery of conviction.

When I kept silent, my bones grew old through my groaning all the day long. For day and night Your hand was heavy upon me; my vitality was turned into the drought of summer. Selah [Think of that!].

Ps. 32:3-4

As Christians, we are called to “confess” our sins to the Lord. The word means to agree or acknowledge–to agree with God about the evil nature of the sin, and the urgent need to get it out of our lives. And here is His promise:

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

I Jn. 1:9

(2) I praise Thee, Lord,
For cleansing me from sin;
Fulfil Thy Word,
And make me pure within.
Fill me with fire
Where once I burned with shame;
Grant my desire
To magnify Thy name.

Questions:

  1. What factors may make us harbour sin and fail to confess and forsake it? What can be done about this?
  2. What are some practical differences between a believer with sin on his/her conscience, and one that has been purified by the Lord.

Links:

When the Roll Is Called Up Yonder

Words: James Milton Black (b. Aug. 19, 1856; d. Dec. 21, 1938)
Music: James Milton Black

Note: The interesting story of how this gospel song came to be written is found in both the Wordwise and Cyber Hymnal links. The song was first sung at the funeral of the young girl who inspired it. Its earliest publication was around 1892.

(1) When the trumpet of the Lord shall sound,
And time shall be no more,
And the morning breaks, eternal, bright and fair;
When the saved of earth shall gather
Over on the other shore,
And the roll is called up yonder, I’ll be there.

When the roll, is called up yonder,
When the roll, is called up yonder,
When the roll, is called up yonder,
When the roll is called up yonder I’ll be there.

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

This song was inspired by an actual roll call at a youth meeting. But it draws a parallel to a heavenly roll call, based on what the Bible says about the Book of Life. (This volume is mentioned eight times in the New Testament, seven in the book of Revelation (cf. Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19). There are a few other texts that may possibly be speaking of the same thing (Exod. 32:32; Ps. 69:28; Dan. 12:1; Lk. 10:20; Heb. 12:23).

Whether or not these refer to a real, literal book with pages, it is clear that the Lord keeps accurate records of what takes place on earth. Not only is there a Book of Life, but other books recording the conduct of all living (Rev. 20:12). It is sobering to consider that nothing we say, do, or even think, escapes the watchful eye of the Lord (cf. Ecc. 12:14; Rom. 2:16; I Cor. 3:13; 4:5). All will be revealed, when we are summoned before Him.

That being said, the Bible makes a clear distinction between the gathering of believers before the judgment seat of Christ (Rom. 14:10; II Cor. 5:10), and the summons of sinners before God’s great white throne (Rev. 20:11-15).

  • The judgment seat of Christ (bema, in Greek) is a judge’s stand, where those who are worthy of reward are honoured. (It calls to mind a podium at the Olympics, where winners are crowned.) Only the saints will be summoned to the bema. And it is not a place of condemnation, since Christ took sin’s condemnation upon Himself on our behalf (Jn. 5:24; Rom. 8:1). Rather, it is here that rewards are given for service. Will we have some regrets there? Yes, I believe so–as we consider what more we could have done for our wonderful Lord. However the misdeeds and the wasted resources of the believer’s life will not merit eternal judgment, but merely a loss of rewards (cf. I Cor. 3:11-15).
  • The great white throne of God is entirely different. It comes between God’s cataclysmic destruction of the old earth and the creation of the new (Rev. 20:11; 21:1; cf. II Pet. 3:10, 13). The word used for it is thronos (in Greek). Not a judge’s stand, but a majestic seat of government and judicial power. There, all the unsaved dead will be assembled to receive their final condemnation and be consigned to the lake of fire (Rev. 20:15). No born-again believer will stand before God at the great white throne. If we are there, we will be standing with God, in heavenly glory.

Two summonses, and two eternal destinies. The question is, where will you stand when each roll is called? Through faith in Christ and His saving work on the cross, we are made ready to be among those rewarded at the bema. And if we belong to the family of God, through faith in Christ (Gal. 3:26), then…

(3) Let us labour for the Master
From the dawn till setting sun,
Let us talk of all His wondrous love and care;
Then when all of life is over,
And our work on earth is done,
And the roll is called up yonder, I’ll be there.

Questions:

  1. If you knew that the Lord Jesus Christ would call us to Himself tomorrow, how would you spend today?
  2. In distinguishing things that are of no eternal worth from those that are, what measure do you use?

Links:

Showers of Blessing

Words: Daniel Webster Whittle (b. Nov. 22, 1840; d. March 4, 1901)
Music: James McGranahan (b. July 4, 1840; July 9, 1907)

Note: This song is sometimes given the longer title There Shall Be Showers of Blessing. For some reason, many hymn books fail to include the fifth stanza of the song. It is significant, as it makes a practical and personal application. You might consider including it in the church bulletin, if your hymnal doesn’t have it. Or putting it up on a screen for all to see, when the time comes to sing the song.

The partnership of “Major” Whittle (his rank in the Civil War) and James McGranahan was a rich and productive one for eleven years. But it began at a scene of terrible tragedy. When hymn writer Philip Bliss and his wife were killed in a train accident in 1876, Mr. McGranahan hurried to the scene. There he met Daniel Whittle, the evangelist with whom Bliss had been working. Beside the wreck, the two men formed a friendship that was to be fruitful in evangelistic ministry and the creation of gospel music later. Among many other songs, this team gave us:

  • Beloved, Now Are We the Sons of God
  • Christ Liveth in Me
  • I Know Whom I Have Believed
  • Showers of Blessing
  • The Banner of the Cross
  • The Crowning Day Is Coming

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

The actual phrase, “showers of blessing,” occurs only once in the Scriptures, in Ezekiel 34:26. There it describes the time of millennial blessing in store for the nation of Israel, under the coming reign of their Messiah King. However, the words also provide an apt description of the times of spiritual blessing poured out from the Lord upon the body of Christ, or upon individual Christians.

(1) There shall be showers of blessing:
This is the promise of love;
There shall be seasons refreshing,
Sent from the Saviour above.

Showers of blessing,
Showers of blessing we need:
Mercy drops round us are falling,
But for the showers we plead.

Words such as revive and revival are found a number of times in the Bible. Often they refer to a physical revival, the restoration of physical life (cf. I Kgs. 17:22). But there can also be a spiritual reviving, a restoration of spiritual vitality and fruitfulness in the people of God. Though some use the term almost as a synonym for a person’s soul salvation, it does not refer to that. The one who is dead in sins needs the new birth, not revival. Spiritual revival is needed by believers who have grown cold, or who have backslidden and need to repent and return to the Lord.

Some teach that if we simply pray hard enough, the Lord will bring widespread revival to Christendom. But that teaching isn’t found in the Bible–certainly not on this side of the cross. Widespread revival does happen occasionally, and the prayers of God’s people are certainly involved. But many times God’s people pray earnestly for revival fires and they don’t come. Revival seems to be a sovereign work of God that cannot be programmed for or prayed down.

What we can and should do is be sensitive when there’s a need for personal and individual revival in our own hearts, and call upon the Lord to restore our own souls. As the concluding stanza of the gospel song indicates, this can only happen as we confess our sins and return to a path of consistent faith and obedience toward God.

When we are revived according to the Word of God (Ps. 119:25), and brought back to following the ways of God (vs. 37, 40), the effects of this can spread, and others will be drawn closer to the Lord. This kind of personal revival is what Daniel Whittle’s song focuses on particularly.

Thus says the High and Lofty One who inhabits eternity, whose name is Holy: ‘I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones”.

Isa. 57:15

(3) There shall be showers of blessing;
Send them upon us, O Lord;
Grant to us now a refreshing,
Come, and now honour Thy Word.

(5) There shall be showers of blessing,
If we but trust and obey;
There shall be seasons refreshing,
If we let God have His way.

Questions:

  1. What are the indications in an individual’s life that revival is needed?
  2. How does individual revival sometimes affect others around?

Links:

Faith Is the Victory

Words: John Henry Yates (b. Nov. 21, 1837; d. Sept. 5, 1900)
Music: Ira David Sankey (b. Aug. 28, 1840; d. Aug. 13, 1908)

Note: John Yates worked his way through several careers over the years– he was shoe salesman, a newspaper editor, and hardware store manager, until becoming a pastor in 1886. It was after this that he met Ira Sankey, D. L. Moody’s song leader. Sankey was in Buffalo, New York, at the time, and Yates came over from Batavia to see him.

In his book, My Life and the Story of the Gospel Hymns, Mr. Sankey says, “I urged him to spend more of his time writing gospel hymns.” Yates later sent the musician several song-poems he’d written, and this is one of them. Sankey, a Civil War veteran, captured the mood of the song well with a tune that seems to mimic the galloping hooves of a troop of soldiers.

(1) Encamped along the hills of light,
Ye Christian soldiers, rise.
And press the battle ere the night
Shall veil the glowing skies.
Against the foe in vales below
Let all our strength be hurled.
Faith is the victory, we know,
That overcomes the world.

Faith is the victory! Faith is the victory!
O glorious victory, that overcomes the world.

There is an interesting fact concerning that book of Ira Sankey’s. It’s a volume giving us an enlightening look at many of the nineteenth-century writers of sacred music, and the background of their songs. But it almost failed to get published!

The original manuscript was destroyed in a fire. By this time (around 1905) Sankey was an elderly man, weak in body, and blind. But he dictated the entire book from memory to a secretary. Very few historical errors have been discovered in the end result. It was a truly amazing feat.

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

The Bible text from which the theme for Faith is the Victory is drawn is First John 5:4–“For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world–our faith (ESV). Everyone who is a born again believer is, by definition, an “overcomer” (Rom. 8:37; I Cor. 15:57). And we are able to break free from the sinful values and lifestyle characteristic of the unbelieving world by reliance on the power of the indwelling Spirit of God.

Pastor Yates alludes to a number of other Scriptures in his song, especially the teaching of Ephesians on the Christian soldier’s spiritual armour (Eph. 6:10-17). We have “our sword the Word of God” (2), “salvation’s helmet on each head,” and “with truth all girt about” (3). By this means, believers are protected and equipped to face Satan, the enemy of our souls. For a full explanation of the armour, see Christian Armour: God’s Protection for the Saints.

Many hymns and gospel songs have been written on the subject of spiritual warfare. (The Cyber Hymnal lists 293 of them!) Here is a small sampling:

Am I a Soldier of the Cross?
Fight the Good Fight
Hold the Fort
Onward, Christian Soldiers
Soldiers of Christ, Arise
Sound the Battle Cry
Stand Up for Jesus
The Banner of the Cross
The Fight Is On
Victory Through Grace
Who Is on the Lord’s Side?

One day, the Lord Jesus Christ will come again, and the warfare against the devil and his hosts will end forever. Until then, we need to be ready to serve as loyal soldiers in the army of the Lord (II Tim. 2:3-4).

(4) To him that overcomes the foe,
White raiment shall be giv’n.
Before the angels he shall know
His name confessed in heav’n.
Then onward from the hill of light,
Our hearts with love aflame,
We’ll vanquish all the hosts of night,
In Jesus’ conqu’ring name.

Questions:

  1. For you personally, what are the most stirring and encouraging hymns on spiritual warfare?
  2. What are some of the reasons why Christians sometimes suffer defeat at the hands of the enemy?

Links:

Grace Greater Than Our Sin

Words: Julia Harriette Johnson (b. Jan. 21, 1849; d. March 6, 1919)
Music: Daniel Brink Towner (b. Apr. 5, 1850; d. Oct. 3, 1919)

Note: Julia Johnson’s father was the pastor of First Presbyterian Church, in Peoria, Illinois. She served as superintendent of the Sunday School there for over forty years. Not only did she write about 500 hymns, she also wrote lesson material for Primary age children (ages 6 to 8) for the David C. Cook Publishing Company.

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

One of the most thrilling subjects in the Scriptures–especially in the New Testament–is the grace of God. There was certainly grace bestowed before the coming of Christ, otherwise no one could be forgiven and saved before then. But the coming of the Saviour unleashed a flood tide of grace (Jn. 1:16).

(1) Marvelous grace of our loving Lord,
Grace that exceeds our sin and our guilt!
Yonder on Calvary’s mount outpoured,
There where the blood of the Lamb was spilled.

Grace, grace, God’s grace,
Grace that will pardon and cleanse within;
Grace, grace, God’s grace,
Grace that is greater than all our sin.

(2) Sin and despair, like the sea waves cold,
Threaten the soul with infinite loss;
Grace that is greater, yes, grace untold,
Points to the refuge, the mighty cross.

We learn about God’s wonderful grace in His Word, which is itself “the word of His grace” (Acts 20:32). Terms such as grace and gracious are found about 175 times, especially in the epistles. There we learn that:

  • It was grace, God’s unearned, unmerited favour, that brought the Lord Jesus to this earth to die for our sins (II Cor. 8:9).
  • Through faith in our Saviour, we are justified (pronounced righteous) by the grace of God (Rom. 3:24; Tit. 3:7; cf. Eph. 2:8-9).
  • From Him we have “the grace of life” (I Pet. 3:7).

(3) Dark is the stain that we cannot hide.
What can avail to wash it away?
Look! There is flowing a crimson tide,
Brighter than snow you may be today.

  • He is “the God of all grace” (I Pet. 5:10), so what we receive is “the grace of God” (vs. 12), and He grants it to the humble–those who realize their deep need (I Pet. 5:5).
  • God’s grace is exceedingly rich (Eph. 1:7; 2:7), and abundant (Rom. 5:20; II Cor. 9:8). It is also “manifold,” meaning varied, and many-sided (I Pet. 4:10).
  • He is ready and willing to give us more grace for the asking. We come to His throne of grace in prayer and He bestows a sufficiency of grace (II Cor. 12:9; Heb. 4:16; Jas. 4:6).
  • We are to continue to “grow in grace” (II Pet. 3:18).

Years ago, when I was teaching at a Bible college, we had an instructor on staff, Phil Powers, who emphasized and reemphasized the grace of God with his students. When the time came for graduation, one of the young men received his diploma from Dr. Powers, then raised his hand to heaven with a smile, and shouted “Grace!” He is now serving the Lord as a pastor in Idaho.

Grace is a subject we need to study about, preach and teach about, talk about, witness about, sing about, and pray about far more than we do. It’s what makes the Christian faith utterly distinct from all the false and man-made religions.

Questions:

  1. Explain what is meant by the last statement. Why is this the case?
  2. What about making a list of some great hymns about the grace of God, if needs be teaching them to your congregation, and singing them often?

Links:
Wordwise Hymns
The Cyber Hymnal

More Holiness Give Me

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

Note: Philip Bliss was a great and godly man, and one of the most significant writers of gospel songs in the nineteenth century. (Something of the spirit of the man can be discerned from Sankey’s comments, quoted in the Cyber Hymnal link below.) Bliss was also a marvellous singer and an evangelist, as well as being recognized for his musical talent.

For one appearance as conductor of the Handel and Haydn Society of San Francisco he was offered the incredible sum at that time of $3,000. He turned it down, preferring to trust the Lord to meet his needs in his humble service. His output would no doubt have been greater had it not been for his untimely death at the age of thirty-eight. You can read of the accident that killed him and his wife in the Wordwise link.

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

The original title for this wonderful (and convicting!) hymn was “My Prayer.” Most publishers now use the opening phrase as a title. As an alternative to Bliss’s own tune, you could try Longstaff, which is traditionally used with Take Time to Be Holy.

Two dozen times this prayer hymn asks the Lord for “more.” And each one identifies an important aspect of Christian living, and an area where growth and development is needed. There is no shallow “churchianity” here. No “rice Christians,” all snap, crackle and pop, without real substance. This is a summons to a deeper spiritual life, one that the author craved for himself.

(1) More holiness give me, more strivings within.
More patience in suffering, more sorrow for sin.
More faith in my Saviour, more sense of His care.
More joy in His service, more purpose in prayer.

The inner “strivings” spoken of by the author would seem to refer to the concerted effort to root out anything in the heart that hinders the work of the Holy Spirit. Hebrews speaks of “striving against sin” (Heb. 12:4; cf. Acts 24:16). The Bible also speaks of striving in prayer, and it service for Christ (Rom. 15:30; Phil. 1:27; Col. 1:29). Several Greek words are translated this way in the New King James Version. One is the word agonizomai from which we get the word agonize. We are to labour strenuously and fervently in these things.

(2) More gratitude give me, more trust in the Lord.
More zeal for His glory, more hope in His Word.
More tears for His sorrows, more pain at His grief.
More meekness in trial, more praise for relief.

Philip Bliss’s original second line in this stanza read, “More pride in His glory.” It seems as though modern editors have been uncomfortable with the word pride being used in a positive sense. “Zeal” is fine as an alternative, but “pride” is not necessarily bad. We need to consider who is proud, and why.

In the Bible we have an example of another negative word also being used in a positive sense. The Hebrew word halal means to boast, and it is used in the condemnation of the arrogance of the wicked (Ps. 5:5; 10:3). But combined with the Hebrew Yah (a shortened version of Jehovah) it means something different. The word hallelujah (or alleluia) means to boast in the Lord, or praise the Lord.

Similarly, the Hebrew word for pride (gaah) is used in the praise of God, when the Israel’s spoke of His victory at the Red Sea. “I will sing unto the LORD, for He has triumphed gloriously [proudly]” (Exod. 15:1). In that case, pride was a valid thing.

(3) More purity give me, more strength to o’ercome,
More freedom from earth-stains, more longings for home.
More fit for the kingdom, more useful I’d be,
More blessèd and holy, more, Saviour, like Thee.

The last phrase sums up everything before it. What the song is speaking of is different aspects of Christ-likeness. To hunger after this kind of character and attitude of heart is to seek to be more like the Lord Jesus. May that be our goal, by the grace of God.

This hymn should be sung often by our congregations–and its terms explained. It is also a wonderful guide to times of personal devotions. The questions below are intended for that purpose.

Questions:

  1. Where can you find the qualities listed dealt with in the Scriptures?
  2. What are the opposites of each quality?
  3. If you were to select one or two of the qualities mentioned in the hymn to work on in your own life right now, what would they be?

Links:

Under His Wings

Words: William Orcutt Cushing (b. Dec. 31, 1823; d. Oct. 19, 1902)
Music: Ira David Sankey (b. Aug. 28, 1840; d. Aug. 13, 1908)

Note: At the present time, I have no other specific post on this gospel song. The Wordwise link below will give you a bit about the author. Ira Sankey, who wrote the tune, says it was one of his later creations.

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

What would you do if you were a concert pianist and suddenly lost the use of your fingers? That happened to Annie Johnson Flint. Or what would you do if you were a pastor, and a preacher of the gospel, and suddenly lost your voice–permanently? That happened to William Cushing. What would your attitude be toward life? Toward God?

Pastor Cushing cried out to the Lord, in his deep distress. The Lord answered prayer, but not likely in the way he expected. He still had the condition that prevented him from speaking, but God opened the door to a whole new ministry that extended his influence for Christ. With it, he could reach not just hundreds or thousands of people, but millions! He found he had the ability to write hymns, and he eventually wrote more than 300 of them.

He was not even fifty years old when his disability began. About twenty-five years later, he wrote Under His Wings, based on the words of Psalm 17:8, “Keep me as the apple of Your eye; hide me under the shadow of Your wings.” Many passages speak of the wings of the Almighty. Of course, the Almighty is a spirit Being (Jn. 4:24). As such, He doesn’t have literal wings. It’s poetic imagery, used to represent some aspect of God’s care.

(1) Under His wings I am safely abiding,
Though the night deepens and tempests are wild,
Still I can trust Him; I know He will keep me,
He has redeemed me, and I am His child.

Under His wings, under His wings,
Who from His love can sever?
Under His wings my soul shall abide,
Safely abide forever.

Things such as the Lord’s support (Exod. 19:2), His healing power (Mal. 4:2), and even His judgment (Jer. 49:22) are portrayed in this way. But by far the most common use of the symbol is to picture God’s protection and loving care. Jesus used it that way (Matt. 23:37). And this use of the wings of God is found over and over in the Psalms. In addition to Psalm 17:8, we have:

  • “How precious is Your loving kindness, O God! Therefore the children of men put their trust under the shadow of Your wings” (Ps. 36:7).
  • “Be merciful to me, O God, be merciful to me! For my soul trusts in You; and in the shadow of Your wings I will make my refuge, until these calamities have passed by” (Ps. 57:1).
  • “I will abide in Your tabernacle forever; I will trust in the shelter of Your wings. Selah [Think of that!]” (Ps. 61:4).
  • “Because You have been my help, therefore in the shadow of Your wings I will rejoice” (Ps. 63:7).
  • “He shall cover you with His feathers, and under His wings you shall take refuge” (Ps. 91:4).

What a wonderful assurance we have when we put our trust in God. The Lord will always care for His own, not allowing anything to touch our lives that will not ultimately be for our blessing and His glory (Rom. 8:28).

(3) Under His wings, oh, what precious enjoyment!
There will I hide till life’s trials are o’er;
Sheltered, protected, no evil can harm me,
Resting in Jesus, I’m safe evermore.

Questions:

  1. The Bible is quite clear that even children of God, living by faith, can go through times of trial. What is the use, then, of trusting God, if these things are going to happen anyway?
  2. Have you had some recent experience in which you sensed the sheltering wings of God?

Links:

Load More