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Saviour, Like a Shepherd Lead Us

Words: Dorothy Ann Thrupp (b. June 20, 1779; d. Dec. 14, 1847)
Music: Bradbury, by William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: As indicated at the WordWise link below, there is some question about whether Dorothy Thrupp is the author of the text. John Julian even offers Henry Lyte (who wrote Abide with Me) as an alternative. I’m content that the likely source is Miss Thrupp, but if further information is discovered I’ll be glad to consider it.

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

In my younger years, I remember this hymn was used in our church when there was a baby dedication ceremony. But it seems to me it was rarely sung otherwise. That’s unfortunate. Simple though it is, it contains both divine promise and personal prayer, both assurance and appeal.

(1). Believers belong to the Shepherd (Christ), who has bought us with His own shed blood (I Cor. 6:19-20; I Pet. 1:18-19). We look to Him for protective care and nurture (Ps. 23:1-3). The preparation of a fold may refer to Christ’s teaching about Himself as both the Shepherd and the door of the fold where His sheep are kept (Jn. 10:1-18), or perhaps to His preparation of our heavenly home (Jn. 14:1-3).

(1) Saviour, like a shepherd lead us,
Much we need Thy tender care;
In Thy pleasant pastures feed us,
For our use Thy folds prepare.
Blessèd Jesus, blessèd Jesus!
Thou hast bought us, Thine we are.

(2) is an extended prayer. Because we belong to the Lord, we seek His companionship, and His protection. Human beings are appropriately compared to sheep many times in the Word of God. In particular, Dorothy Thrupp has in mind our tendency to stumble into sin, and to go astray. We are so prone to wander away from the right path, and from the Shepherd of our souls (Isa. 53:6; Lk. 15:3-7).

(3) assures us of the forgiving heart of God, “poor and sinful though we be.” He is merciful to those who seek Him, with “grace to cleanse, and power to free” (Eph. 1:7; I Jn. 1:9). The author pledges, “Early will we turn to Thee.” This, of course, has its application to children, and the hope that early in life they’ll put their faith in the Saviour. But it could also apply to us as adults, when we seem to lose our way. In that sense, it’s a pledge that we’ll keep short accounts with God, as the saying goes. When we sin, we’ll deal with it as quickly as possible.

(4) again seems to have its first appeal to the children for whom Dorothy Thrupp so often wrote. We do a great disservice to children if we assume they cannot understand the gospel. For myself, I trusted Christ as my Saviour on August 14th, 1948, when I was seven years old. My own mother prayed with me, and I certainly grasped my basic need for God’s salvation, and the reason for that need. Christ was from that day forward, my “only Saviour,” my only hope of heaven. And I pray with the hymn writer that I will grow in my devotion to Him, and in my diligence in His service. My prayer for myself, and you is:

That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell [settle down and be at home in] in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height–to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

Eph. 3:16-19

(4) Early let us seek Thy favour,
Early let us do Thy will;
Blessèd Lord and only Saviour,
With Thy love our bosoms fill.
Blessèd Jesus, blessèd Jesus!
Thou hast loved us, love us still.

Questions:

  1. What is the most important aspect of the Shepherd’s care to you, personally?
  2. Why are those who have come to know and love the Shepherd still so prone to stray from Him?

Links:

Moments of Prayer

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: William Howard Doane (b. Feb. 3, 1832; d. Dec. 23, 1915)

Note: This lesser-known song of Fanny Crosby’s sometimes uses the opening phrase as the title, Here from the World We Turn. If you don’t know the tune, you can substitute Bethany (traditionally used with Nearer, My God, to Thee) for Doane’s melody. In the Wordwise link, there’s an amusing story about its use by the quartet trained by my father, Edward Cottrill.

(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 apparently written to accompany “moments of prayer” at the beginning of a gospel meeting, or revival meeting. Of course it’s to be hoped the congregants weren’t ignoring the Lord before this and living worldly lives. But there is, even in a godly life, a sense that there are times when we need to turn from the daily routine and pressures of life, to meet with the Lord in a special and more focused way.

Even the Lord Jesus, our perfect Example, needed to do that. Admired and followed and flocked by crowds of people who saw Him as a great Wonder Worker, He frequently broke away to engage in times of solitary prayer with His heavenly Father.

“The report [of Christ’s healing of a leper] went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities. So He Himself often withdrew into the wilderness and prayed” (Lk. 5:15-16; cf. Matt. 14:23; Lk. 6:12; Mk. 1:35-39; Jn. 16:15).

(1) Here from the world we turn, Jesus to seek;
Here may His loving voice tenderly speak!
Jesus, our dearest Friend, while at Thy feet we bend,
O let Thy smile descend! ’Tis Thee we seek.

There is, in these times apart with the Lord, an opportunity to assess and refocus our priorities, as well as the opportunity to seek grace and mercy at the throne of God (Heb. 4:15-16).

Whether or not the Lord moves sovereignly, and in a special way, in a church or a community, bringing widespread revival, we each need a fresh and revitalizing touch from the Lord. As Philips paraphrase has it, the world is constantly trying to “squeeze [us] into its own mould” (Rom. 12:2). The prophet Hosea’s call for revival in Israel echoes down the years:

Sow for yourselves righteousness; reap in mercy; break up your fallow ground, For it is time to seek the LORD, till He comes and rains righteousness on you.

Hos. 10:12

(2) Come, holy Comforter, Presence divine,
Now in our longing hearts graciously shine;
O for Thy mighty power! O for a blessèd shower,
Filling this hallowed hour with joy divine!

Fanny’s concluding stanza may reflect a common view that “Revival Meetings” are for evangelizing the lost. But one cannot be revived and renewed unless there is spiritual life there to begin with. The call to revival is best suited to backslidden believers. Those who are “dead in sin” are, according to Ephesians, “children of wrath” (Eph. 2:1-3). They need salvation, not revival. However, it’s true that even in gatherings of God’s people, there may be non-Christians present. An appeal can therefore be made to both.

(3) Saviour, Thy work revive; here may we see
Those who are dead in sin quickened by Thee;
Come to our hearts tonight, make every burden light;
Cheer Thou our waiting sight; we long for Thee.

Questions:

  1. What part can our heritage of hymns and gospel songs play in refocusing our thoughts on Sunday mornings?
  2. What are the essential keys of being in the world but not of the world?

Links:

Fairest Lord Jesus

Words: From a 1662 German manuscript (author unknown)
Music: Crusader’s Hymn, a German folk melody

Note: The German words (Schonster Herr Jesu) were translated into English by Joseph August Seiss (1823-1904) and by others. The song has traditionally been used as a Christmas hymn, though there’s nothing specifically about the birth of Christ in it.

As to the tune, the tradition that German knights sang it on their way to Jerusalem on a crusade is not the origin of the name. Harvesters in Germany were heard singing the tune in the early 1800s, and composer Franz Liszt used it as part of “The Crusader’s March,” in his oratorio, The Legend of St. Elizabeth. That is what gave the melody a name. It was later arranged as a hymn tune by Richard Storrs Willis (1819-1900), who also composed the tune for the carol It Came Upon the Midnight Clear.

(1) Fairest Lord Jesus, Ruler of all nature,
O Thou of God and man the Son,
Thee will I cherish, Thee will I honour,
Thou, my soul’s glory, joy and crown.

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

The words “fairest” and “fair,” (yapheh in Hebrew) are found many times in the Old Testament. Signifying either beautiful or handsome, they are used of both men and women, and of the city of Jerusalem (Ps. 48:2), and employed often in the Song of Solomon to describe the king’s bride. One of the descriptions there could be applied in an absolute sense to the Lord Jesus as well. The bridegroom says of his beloved:

You are all fair…there is no spot in you

Song of Solomon 4:17

Christ’s is, however, a beauty of holy character, not of physical appearance (“no spot,” I Pet. 1:17-18). As Isaiah prophesied of His coming, “He has no form or comeliness [majesty]; and when we see Him, there is no beauty that we should desire Him” (Isa. 53:2). Paintings with a glowing halo around the head of Jesus are not in keeping with reality. His glory was veiled from human sight in those days (except for His brief revelation of it on the Mount of Transfiguration, Matt. 17:1-2).

Radiating from His inner Person was “the beauty of holiness” (Ps. 29:2) in all its perfection. In addition to His divine character, what impressed others was not the handsomeness of His Person, but the power and authority demonstrated in His words (Matt. 7:29) and works (Jn. 3:2), during His time on earth.

There was a dramatic difference in how He spoke. While others taught “As rabbi so-and-so says…” Christ was able to speak as the Source of truth, “I say to you…” (e.g. Matt. 5:20, 22, 28, 32, 34, 44). And in His works He repeatedly demonstrated the power of God (Jn. 5:36; Acts 2:22; 10:38).

Stanza (4) is not found in all hymn books, but I love it especially, as it voices a personal testimony.

(4) All fairest beauty, heavenly and earthly,
Wondrously, Jesus, is found in Thee;
None can be nearer, fairer or dearer,
Than Thou, my Saviour, art to me.

(5) Beautiful Saviour! Lord of the nations!
Son of God and Son of Man!
Glory and honour, praise, adoration,
Now and forever more be Thine.

Questions:

  1. Often the world’s definition of beauty is warped or limited. What definition would you use that would fit the Lord Jesus?
  2. What is the most beautiful thing about Christ to you personally?

Links:

A Shelter in the Time of Storm

Words: Vernon John Charlesworth (b. Apr. 28, 1839; d. Jan. 5, 1915)
Music: Ira David Sankey (b. Aug. 28, 1840; d. Aug. 13, 1908)

Note: The Wordwise links at the bottom of this article tell what is known of Vernon Charlesworth, and give more information on Ira Sankey. The Cyber Hymnal link gives you pictures of both men. Mr. Charlesworth wrote the original text around 1880. Five years later, Ira Sankey says he saw it printed in a small London paper called The Postman. It was being sung by the fishermen on the north coast of England, to what Sankey called “a weird minor tune.” He wrote the more singable melody, and likely added the refrain himself.

(1) The Lord’s our Rock, in Him we hide,
A shelter in the time of storm;
Secure whatever ill betide,
A shelter in the time of storm.

Oh, Jesus is a rock in a weary land,
A weary land, a weary land;
Oh, Jesus is a rock in a weary land,
A shelter in the time of storm.

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

The twin images of a storm, and a sheltering rock, are used frequently in Scripture to depict the trials and troubles of the believer’s life, and the protecting care of the Lord. It’s not surprising that many of these appear in the book of Psalms, which is a book representing the devotional life of the saints–and it was also the hymn book of Israel, and the early church.

“Give ear to my prayer, O God, and do not hide Yourself from my supplication….I would hasten my escape from the windy storm and tempest” (Ps. 55:1, 8). “The pangs of death surrounded me, and the floods of ungodliness made me afraid” (Ps. 18:4). “You rule the raging of the sea; when its waves rise, You still them” (Ps. 89:9). “You…still the noise of the seas, the noise of their waves, and the tumult of the peoples” (Ps. 65:7). “He calms the storm, so that its waves are still. Then they are glad because they are quiet; so He guides them to their desired haven” (Ps. 107:29-30).

“To You I will cry, O LORD my Rock” (Ps. 28:1). “The LORD is my rock and my fortress and my deliverer; my God, my strength, in whom I will trust; my shield and the horn of my salvation, my stronghold” (Ps. 18:2). “He only is my rock and my salvation; He is my defense; I shall not be greatly moved….In God is my salvation and my glory; the rock of my strength, and my refuge, is in God” (Ps. 62:2, 7). “The LORD has been my defense, and my God the rock of my refuge” (Ps. 94:22).

We should further note that the Lord Jesus Christ is described as a rock, and as the foundation and chief cornerstone of the church (Eph. 2:19-20; I Pet. 2:6-7). “For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (I Cor. 3:11). The Apostle Paul also says that He is the same One who aided Israel in the wilderness: “That Rock was Christ” (I Cor. 10:4). Whenever we find ourselves tossed about by the storms of life, it is a wonderful comfort to know that the Lord of the storm is with us (cf. Matt. 8:23-27).

(4) O Rock divine, O Refuge dear,
A shelter in the time of storm;
Be Thou our helper ever near,
A Shelter in the time of storm.

Questions:

  1. What are some of the “storms” we commonly face in our lives, physical, emotional, spiritual, relational, financial, and so on?
  2. What kind of storms are you facing in your life today? Take a look once more at the Scriptures quoted above, and make them your own prayer to the Lord?

Links:

We’re Marching to Zion

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Marching to Zion, by Robert Lowry (b. March 12, 1826; d. Nov. 25, 1899)

Note: Watts’ original hymn had ten stanzas, of which four are usually used in modern hymnals ((1), (3), (9) and (10)). Watts had “But favourites of the heavenly King,” in stanza 3. More usually today it’s written as “But children of the heavenly King.”

There are two distinctly different versions of this hymn–sometimes put side by side in hymnals. One uses a tune written by James Mountain, and includes a refrain, as below. The common tune for the other is St. Thomas (also called Williams) by Aaron Williams (1731-1776), which has no refrain. I’ve made use of both over the years. At the Wordwise link below, you can hear an example of the haunting Sacred Harp shaped note singing of this hymn (to yet another tune).

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

Twice in this hymn (in stanzas (2) and (6), omitted today) Watts uses the word “pleasures.” From (2) we have:

Religion never was designed
To make our pleasures less.

Perhaps that shocked the Puritans of his time, who often thought of their religion as necessarily austere and sober. (Another author speaks of “the grimness of much eighteenth-century nonconformist piety.”) But delight in the Lord fitted Watts’s own understanding of the Scriptures. He saw the Christian walk as one of joy and rejoicing, by the grace of God. His original title for the song was, “Heavenly Joy on Earth.”

In his book, An Annotated Anthology of Hymns, J. R. Watson makes this comment:

This is Isaac Watts in the mood of a seventeenth century Puritan, journeying with his friends (‘Come we’) toward the Celestial City, as Bunyan had described it shortly before in The Pilgrim’s Progress.

J. R. Watson

One wonders whether the opening words of (3) were intentional: “Let those refuse to sing, / Who never knew our God,” meaning to suggest that if a professing Christian was morose and lugubrious, perhaps it was because he didn’t really have a personal relationship with the Lord! We need to be sensitive to those in painful situations though, and compassionate. When Christians are going through difficult trials, we need to “weep with those who weep” (Rom. 12:15).

In quite another vein, many years ago, the choir in a New England church took offence when a stranger, leading the service in the absence of the pastor, disregarded some of their traditional rules. In retaliation, they refused to sing the hymns during the service. That is, they did so until the visitor asked all to sing stanza (3) of Watts’s song. It’s reported that it had the desired effect on the choir!

In the words of Edgar Stites’s gospel song Beulah Land, this earth is “heaven’s borderland,” for God’s people, where we surely can experience a foretaste of heavenly joys. Christ came that we might have abundant life (Jn. 10:10). And the resurrection of Christ brought “great joy” to His followers (Matt. 8:6-9). We serve a risen Saviour! Appropriately the joy and rejoicing the believer is mentioned dozens of times in the New Testament (e.g. Rom. 14:17; 15:13; Gal. 5:22; Col. 1:11; I Thess. 1:6). As to the future, we’re to “rejoice in hope of the glory of God” (Rom. 5:2).

(1) Come, we that love the Lord,
And let our joys be known;
Join in a song with sweet accord,
Join in a song with sweet accord
And thus surround the throne,
And thus surround the throne.

We’re marching to Zion,
Beautiful, beautiful Zion;
We’re marching upward to Zion,
The beautiful city of God.

(10) Then let our songs abound,
And every tear be dry;
We’re marching through Immanuel’s ground,
We’re marching through Immanuel’s ground,
To fairer worlds on high,
To fairer worlds on high.

Questions:

  1. The Christian life can have both its joys and sorrows. What are some of the reasons for each?
  2. What kind of misunderstanding (or misapplication of Scripture) has led some to conclude that the Christian life is to be a sober, joyless affair?

Links:

Hallelujah, What a Saviour!

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

Note: This is a marvellous hymn. It works well for Easter time, for a Communion Service, or any time at all. With instruction from the service leader, it is effective for the congregation to sing the first three lines of (1) through (4) softly, with a crescendo on the last line each time. The final stanza (5) should all be sung brightly, and a bit more quickly.

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

The opening line of this hymn comes from Isaiah 53:3, which describes the Saviour as “a Man of sorrows and acquainted with grief.” And why did the Son of God come to earth as Man and suffer so? He came to reclaim “ruined sinners.” The word “perish” in John 3:16 might legitimately be rendered “come to eternal ruin.” That is our destiny, as sinners condemned by a holy God, because all have sinned (Rom.3:23). But Christ came to rescue us.

(1) Man of Sorrows! what a name
For the Son of God, who came
Ruined sinners to reclaim.
Hallelujah! What a Saviour!

(2) Bearing shame and scoffing rude,
In my place condemned He stood;
Sealed my pardon with His blood.
Hallelujah! What a Saviour!

“Shame and scoffing rude,” indeed. Leading up to the actual crucifixion there was abuse from both Jews and Gentiles (Matt. 27:27-31; Mk. 15:16-20; Lk. 22:63; 23:11; Jn. 18:22; 19:1-3). Again, why did He do it?

Sinners are under God’s condemnation (Jn. 3:18, 36), and as such are “guilty, vile, and helpless” (3). Think of how completely that line describes our case. We are guilty as to our legal standing in the books of heaven. We are vile, inwardly corrupted by sin. And we are utterly helpless to remedy our condition. We need to appeal to the intervention of a gracious God. At the cross the Lord Jesus bore the wrath of God for our sins. He took our place, bearing our sins and condemned to die (I Cor. 15:3; II Cor. 5:21; I Pet. 2:23-24; 3:18).

“‘It is finished!’ was His cry” ((4); cf. Jn. 19:30). The Greek word Christ used is tetelesti, meaning paid in full. “The Lord [Jehovah] has laid on Him the iniquity of us all” (Isa. 53:6). “He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (I Jn. 2:2). Our salvation is not earned by our own good works, or by church membership, or following certain rituals. All that needs to be done has been done. Now we are invited simply to receive the Saviour’s payment in faith (Jn. 3:16; Acts 16:31).

As the book of Revelation shows, our song of praise for all that Christ has done for us will continue on through the endless ages of eternity.

To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.

Rev. 1:5-6

They sang a new song [in heaven], saying: ‘You are worthy to take the scroll [likely the title deed to the earth], 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. 5:9-10).

“Alleluia! [another form of “Hallelujah!] Salvation and glory and honour and power belong to the Lord our God” (Rev. 19:1).

(5) When He comes, our glorious King,
All His ransomed home to bring,
Then anew His song we’ll sing:
Hallelujah! What a Saviour!

Questions:

  1. Scan the full version of this hymn (see the Cyber Hymnal link). What are some reasons there that Christians can wholeheartedly exclaim, “Hallelujah! What a Saviour!”?
  2. Have you personally trusted in the Lord Jesus Christ as your only salvation? What differences does this make in your daily life?

Links:

The Bible Stands

Words: Haldor Lillenas (b. Nov. 19, 1885; d. Aug. 18, 1959)
Music: Haldor Lillenas

Note: The tune Mr. Lillenas wrote for this 1917 gospel song flows along very easily, and the tendency is to sing it a bit too fast. This, in turn, can leave a congregation breathless, since most of the word lines end with an eighth note. (Little time to take a breath!) Having said that, this is a fine song, and its message is much needed in our day.

(1) The Bible stands like a rock undaunted
’Mid the raging storms of time;
Its pages burn with the truth eternal,
And they glow with a light sublime.

The Bible stands though the hills may tumble,
It will firmly stand when the earth shall crumble;
I will plant my feet on its firm foundation,
For the Bible stands.

(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 declares itself to be the trustworthy Word of the living God (II Tim. 3:16-17; II Pet. 1:21). Clearly, the men of Old Testament times believed they were communicating God’s message, repeating, as they do some 2,000 times, the phrase, “Thus says the Lord…” The Lord Jesus affirmed similarly, “Heaven and earth will pass away, but My words will by no means pass away” (Matt. 24:35; cf. 5:18). And the apostles in the New Testament also believed they had received an inspired revelation from Almighty God (Gal. 1:11-12; I Pet. 1:25).

God’s revelation was progressive. That is, through the pages of Scripture, as time passed, He revealed more and more. But what comes later does not contradict what came before. All of His Word is “God-breathed” (II Tim. 3:16), and it’s true and faithful (Jn. 17:17). “God…cannot lie;” and the Bible is His “faithful word” (Tit. 1:2, 9; cf. Num. 23:19).

“Forever, O LORD, Your word is settled in heaven” (Ps. 119:89). “The grass withers, the flower fades, but the word of our God stands forever” (Isa. 40:8). God declares, “My word…shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it (Isa. 55:11).

One particular way this touches our lives is through the promises of God. We can count on the Lord to fulfil His Word. When Israel was settled in the Promised Land, Joshua reminded them, “Not one thing has failed of all the good things which the LORD your God spoke concerning you. All have come to pass for you; not one word of them has failed” (Josh. 23:14; cf. 21:45).

Years later, with the completion of the temple in Jerusalem, King Solomon noted the same thing: “Blessed be the LORD, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses” (I Kgs. 8:56).

Down through the centuries, sinful men have tried to destroy the Bible, to outlaw it, to discredit it. But every attempt has failed. The Bible has outlived them all. The eighteenth-century philosopher Voltaire boasted,

It took centuries to build up Christianity, but I’ll show how just one Frenchman can destroy it within fifty years.

Voltaire

Well, he tried, writing scathing diatribes against God and His faithful Word. But ironically, after his death, Voltaire’s home was purchased, and it became the Paris headquarters for the British and Foreign Bible Society! The philosopher’s writings have been all but forgotten, except by historical scholars. But the Bible remains the world’s best seller. God will not be mocked by puny men (Gal. 6:7).

(2) The Bible stands like a mountain towering
Far above the works of men;
Its truth by none ever was refuted,
And destroy it they never can.

(4) The Bible stands every test we give it,
For its Author is divine;
By grace alone I expect to live it,
And to prove and to make it mine.

Questions:

  1. What is one way we can demonstrate the trustworthiness of God’s Word, day by day?
  2. Why is it that individuals down through history have tried so desperately to destroy the Bible?

Links:

Blessed Assurance

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: Phoebe Palmer Knapp (b. March 9, 1839; d. July 10, 1908)

Note: The Wordwise link below tells the story of how the hymn came to be written. The Cyber Hymnal adds a novel account of how the hymn was used in an unusual way by the British troops during the Boer War.

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

Assurance includes a full confidence, and freedom from doubt and fear. It’s the other side of trust, or faith. The latter is an out-flowing attitude, we put our faith in something or someone. And when we trust in God, the Spirit of God brings inward assurance that our trust is well founded.

In the New Testament, the Greek word plerophoreo is translated assurance. It means to be fully persuaded. And there is an assurance of faith: “Let us draw near [to God] with a true heart in full assurance of faith” (Heb. 10:22). There’s also an assurance of hope (Heb. 6:11), and of spiritual understanding (Col. 2:2), as well as an assurance in the power of the gospel of grace (I Thess. 1:5).

All of that is wrapped up in the declaration of the first line of this hymn. The great assurance that Fanny Crosby celebrates is the fact that “Jesus is mine” (1). With Mary she declares, “My spirit has rejoiced in God my Saviour” (Lk. 1:47). As believers, we have been regenerated and made new through “Jesus Christ our Saviour” (Tit. 3:3-6), and we look forward to the return of “our great God and Saviour Jesus Christ” (Tit. 2:13).

(1) Blessèd assurance, Jesus is mine!
O what a foretaste of glory divine!
Heir of salvation, purchase of God,
Born of His Spirit, washed in His blood.

This is my story, this is my song,
Praising my Saviour, all the day long;
This is my story, this is my song,
Praising my Saviour, all the day long.

In what sense is Christ “mine”? Certainly not in the sense that I own Him, and have the authority to do with Him as I please. But in the sense that He has come into my life, by faith, and both lives with me and lives through me. Rather than leading to more of an expression of self-will and self-interest, the fruit of this intimate relationship is that, more and more, Christ is seen in me (Gal. 2:20). While it is true that He is mine, it is also true that I am His.

The development of these two aspects of our relationship is illustrated in the Song of Solomon, by the deepening bond between the Shulamite maiden and the bridegroom, King Solomon. At first her delight is “My beloved is mine, and I am his” (2:16). Then, she gives greater preeminence to him with, “I am my beloved’s, and my beloved is mine” (6:3). Finally, there seems to be a full surrender in, “I am my beloved’s, and his desire is toward me.” (Try reading these three texts, substituting “Christ’s” for “my beloved,” and I think you’ll see the point.)

In the surrender of faith in Christ is found the fullness of assurance. This is what gives the believer both a testimony (“this is my story”), and a song (“praising my Saviour”). It also gives us a certain hope for a future bound up in the Lord’s return, as we continue “watching and waiting, looking above” (3).

(3) Perfect submission, all is at rest
I in my Saviour am happy and blest,
Watching and waiting, looking above,
Filled with His goodness, lost in His love.

Questions:

  1. What are the possible reasons that some Christians seem to lack assurance?
  2. How can an attitude of confident assurance in the Lord be maintained?

Links:

Beulah Land

Words: Edgar Page Stites (b. March 22, 1836; d. Jan. 9, 1921)
Music: John Robson Sweney (b. Dec. 31, 1837; d. Apr. 10, 1899)

Note: Given the current commercialization of much gospel music, a statement of Mr. Stites is interesting. He said, “I have never received a cent for my songs… I could not do work for the Master and receive pay for it.” Further, he asked that Beulah Land be credited to “Edgar Page,” because he didn’t want to draw attention to himself and detract from his ministry as a preacher of the Word of God. The request was honoured until after his death.

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

The meaning of the word “Beulah” (Isa. 62:4) is explained in the Wordwise link below, but briefly, it’s a Hebrew word (bÿ’ulah) meaning “married.” It refers to the land of Canaan, and the blessed and intimate relationship Israel would have with the Lord there. There is something of a parallel to the church, the body of Christ, being thought of as His bride (cf. II Cor. 11:2; Rev. 19:7-9). But not quite, since in Isaiah Beulah refers not the people of Israel, but to their land.

The idea seems to be that the intimacy of Israel’s relationship with the Lord, His protection of her, and the bounty of the Lord in the Promised Land would be such that it would be a foretaste of eternal joys to come. If we look for a parallel with regard to Christian experience, it’s a better picture of the abundant life the Lord Jesus speaks of (Jn. 10:10), and the joys of special intimacy with the Lord sometimes experienced by the people of God. This can provide a blessed prospect of heaven.

The church of Jesus Christ does not have a land designated as their own, as the nation of Israel does. However, there are places and times that Christians gather that can be hallowed by special memories and unusual blessing. As a child, I went with my parents to a summer camp in Ontario, year after year. The freedom from a worldly culture, the holy language, modest dress, and daily times of praise and the study of God’s Word, all seemed to my young heart to be what heaven would be like.

Interestingly, Beulah Land (or, as it’s sometimes titled, O Beulah Land) was actually written with a summer camp in mind. Edgar Stites was saved in 1857, in the early days of a revival that began in Philadelphia, and swept across America in 1858-59. (The gospel song Stand Up for Jesus has a special connection with this revival.)

After his conversion, Mr. Stites became active in a church, and served as a Methodist lay preacher. Along with other Christian leaders, he helped to establish the Ocean Grove Camp Meeting Association, which developed a summer camp and Christian retreat centre on the Atlantic coast, in New Jersey. It became immensely popular. And because of its emphasis on music, it attracted many noted gospel musicians of the day, Fanny Crosby and Edgar Stites’ cousin Eliza Hewitt among them.

The Grove Tabernacle seated about 7,500 people, and when they united in joyful song, to the accompaniment of a huge pipe organ, the effect was glorious. In either 1875 or 1876 Edgar Stites was overwhelmed with the blessings of the opening service of the season. “All this and heaven too!” he exclaimed. And it was in that exaltation of spirit that he wrote the words of this gospel song. John Sweney, the camp’s music director, composed the tune, and years later, in 1899, the song was sung by Ira Sankey at Sweney’s memorial service.

It was another text in Isaiah that provided the immediate inspiration for Beulah Land. In the context, the passage describes the blessings of the Messiah’s coming earthly kingdom, but one can see how Stites drew an analogy to the gathering of the saints at Ocean Grove. The verse says:

The ransomed of the LORD shall return, and come to Zion with singing, with everlasting joy on their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away.

Isa. 35:10

(1) I’ve reached the land of corn and wine,
And all its riches freely mine;
Here shines undimmed one blissful day,
For all my night has passed away.

O Beulah Land, sweet Beulah Land,
As on thy highest mount I stand,
I look away across the sea,
Where mansions are prepared for me,
And view the shining glory shore,
My heav’n, my home forever more!

(2) My Saviour comes and walks with me,
And sweet communion here have we;
He gently leads me by His hand,
For this is heaven’s border land.

Questions:

  1. What experiences have you had in your own life that seemed at the time a special foretaste of heaven?
  2. What are the limitations of such experiences that remind us we haven’t reached heaven yet?

Links:

Jesus, I Am Resting, Resting

Words: Jean Sophia Pigott (b. Sept. 8, 1845; d. Oct. 12, 1882)
Music: Tranquility, by James Mountain (b. July 16, 1844; d. June 27, 1933)

Note: Jean Pigott was born in Ireland. In her short life (of 37 years) she created two of our most beautiful hymns. In this post, we’ll discuss Jesus, I Am Resting, Resting. But Miss Pigott wrote another wonderful hymn that, as far as I can tell, is all but unknown. Found in the Cyber Hymnal, it is Lord Jesus, Thou Dost Keep Thy Child. I urge you to check it out. Maybe you could teach it to your congregation. The hymn begins:

Lord Jesus, Thou dost keep Thy child
Through sunshine or through tempests wild;
Jesus, I trust in Thee:
Thine is such wondrous pow’r to save;
Thine is the mighty love that gave
Its all on Calvary.

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

The hymn we’ll look at in this post was a favourite of missionary Hudson Taylor, during the Boxer Rebellion in China. Word came to him of one after another of his missionaries being brutally slain. Jesus, I Am Resting, Resting, became a great comfort to him and the missionaries around him. They sang it often. Jean Pigott’s own brother Thomas, a missionary to China, was killed in the rebellion.

Some form of the word “rest” is found over 500 times in our English Bibles. Often, it means simply the remainder (as in “the rest of the grain offering,” Lev. 2:3). Sometimes it refers to the physical rest of sleep. But, as it is used in Hebrews, it has to do particularly with the rest of faith–that is, the rest of soul that trust in God brings.

When the nation of Israel disobeyed, refusing to believe that God could enable them to conquer the Promised Land, He said they would not be allowed to enter into the “rest” He had promised (Heb. 3:11, 18). Notice that both unbelief and disobedience led to this divine chastisement. The Israelites “did not obey” (vs. 18). And why? “Because of unbelief” (vs. 19).

A spiritual application of this “rest” is made in the verses that follow. “We who have believed do enter that rest” (Heb. 4:1-3). It is not the bounty of the land of Canaan the writer speaks of, but rather the abundant spiritual life of the believer (cf. Jn. 10:10). Our faith is compared, in Hebrews 4:10 to the rest of God, on the seventh day of the creation week. Just as God was fully satisfied with what had been done, so we must be fully satisfied (resting) in the work of God on our behalf.

Friend and Bible teacher J. P. Vold, now with the Lord, wrote:

[To rest] is to stop one’s own work because of satisfaction with God’s work….It is that joyous acceptance of what God has done which causes us to stop trying to achieve by our own works [i.e. trying to earn acceptance with God by our own efforts].

J. P. Vold

When it comes to the rest of the saints, in daily experience, several aspects or qualities can be discerned that I believe are reflected in Jean Pigott’s great hymn:

  • trusting fully in the Lord
  • experiencing peace and tranquility in Him
  • enjoying contentment and satisfaction with Him

Consider the words of the hymn with these three aspects in mind.

(1) Jesus, I am resting, resting,
In the joy of what Thou art;
I am finding out the greatness
Of Thy loving heart.
Thou hast bid me gaze upon Thee,
And Thy beauty fills my soul,
For by Thy transforming power,
Thou hast made me whole.

Jesus, I am resting, resting,
In the joy of what Thou art;
I am finding out the greatness
Of Thy loving heart.

(3) Simply trusting Thee, Lord Jesus,
I behold Thee as Thou art,
And Thy love, so pure, so changeless,
Satisfies my heart;
Satisfies its deepest longings,
Meets, supplies its every need,
Compasseth me round with blessings:
Thine is love indeed!

Questions:

  1. What are the opposites of the three qualities of spiritual rest described above?
  2. What are the causes of these negative qualities of spiritual “unrest”? And what are the remedies?

Links:

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