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Sweet Hour of Prayer

Words: William W. Walford (b. _____, 1772; d. June 22, 1850)
Music: Sweet Hour (or Walford), by William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: The dates given above for the author of the hymn text are a matter of controversy. There was a William W. Walford in England at the time who was a Congregational clergyman. However, the problem is that the description of the author given by Thomas Salmon, who met with him and transcribed the hymn, in no way resembles the man whose dates are given above. (See the Cyber Hymnal link below for Thomas Salmon’s own account of his meeting with Walford.)

If we take Pastor Salmon’s description as correct (and I see no reason why he would lie about it), then the William Walford who wrote the hymn becomes an obscure individual for whom we have, as yet, no information on the dates of his birth and death. William Bradbury wrote his fine tune specifically for this hymn.

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

This is one of the best-known and best-loved hymns on prayer (perhaps sharing that high place along with What a Friend We Have in Jesus). The occasion for prayer is described as a “sweet hour [or time].” When not referring to matters of taste, “sweet” indicates something that is pleasant, agreeable and delightful. The word also has an older meaning–which might have been known by Mr. Walford–and that is respected, indicating that the hour of prayer is esteemed and held in high honour. All of that surely describes well our times before God’s throne.

(1) Sweet hour of prayer! sweet hour of prayer!
That calls me from a world of care,
And bids me at my Father’s throne
Make all my wants and wishes known.
In seasons of distress and grief,
My soul has often found relief
And oft escaped the tempter’s snare
By thy return, sweet hour of prayer!

So much is said about prayer in the Word of God that it’s almost impossible even to summarize it. David tells us of his determination to pray (Ps. 5:3), and his confidence that God answers prayer (Ps. 6:9; 65:2). He also recommends that others bring their needs to the Lord in this way (Ps. 55:22).

In the Gospels we have Christ’s example of both private and public prayer, and His instruction on prayer, which includes a pattern prayer (Matt. 6:5-13). He assures His listeners that our heavenly Father gives good things to those who ask Him for them (Matt. 7:11). He further teaches that faith is the means by which we can claim heaven’s resources (Matt. 21:22), according to God’s will (cf. I Jn. 5:14), and notes that agreement in prayer is a powerful thing (Matt. 18:19).

Old Testament and New, we see people praying, and read admonitions to the saints to pray (cf. Phil. 4:6-7; I Pet. 5:7). A little used stanza of Walford’s beautiful hymn (2) seems to focus especially on corporate prayer–believers praying together.

(2) Sweet hour of prayer! sweet hour of prayer!
The joys I feel, the bliss I share,
Of those whose anxious spirits burn
With strong desires for thy return!
With such I hasten to the place
Where God my Saviour shows His face,
And gladly take my station there,
And wait for thee, sweet hour of prayer!

(4)’s reference to Mount Pisgah (also called Mount Nebo, Deut. 34:1) refers to the Lord allowing Moses to view the Promised Land from a distance. William Walford uses it as a picture of viewing heaven in this way, before being caught up into the presence of the Lord, where faith will give way to sight. (The imagery is triumphant!)

(4) Sweet hour of prayer! sweet hour of prayer!
May I thy consolation share,
Till, from Mount Pisgah’s lofty height,
I view my home and take my flight:
This robe of flesh I’ll drop and rise
To seize the everlasting prize;
And shout, while passing through the air,
“Farewell, farewell, sweet hour of prayer!”

Questions:

  1. What has been the greatest blessing of the time of prayer for you?
  2. What is the difference between private prayer and corporate (group) prayer, and why is each important?

Links:

I Love Thy Kingdom, Lord

Words: Timothy Dwight (b. May 14, 1752; d. Jan. 11, 1817)
Music: St. Thomas (or Williams) by Aaron Williams (b. _____, 1731; d. _____, 1776)

Note: Published in 1801, this hymn may be the earliest written by an American that is still in common use. Of Dr. Dwight’s original eight stanzas, (1), (2) (5), (6), and (8) are commonly used today.

A true genius, little Timothy learned the alphabet in one lesson, and was reading the Bible with ease at the age of four. He went on to devote fourteen hours a day to study, a practice (with the residual effects of smallpox)  that may have permanently damaged his eyesight. He was forced in later life to dictate his writings to a secretary. Before becoming president of Yale in 1795, Timothy Dwight had been an army chaplain, farmer, teacher, legislator, author, and pastor. On his deathbed, when some Bible promises were being read to him, he exclaimed, “Oh what triumphant truths!”

(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 inspired by Psalm 137 which describes the passionate love of the Jews for their homeland, during their years in captivity in Babylon (cf. Ps. 137:1, 5). There is, however, an implication in the opening stanza which is not precisely biblical. It is implied that the kingdom of God and the church of Jesus Christ are one and the same thing.

(1) I love Thy kingdom, Lord,
The house of Thine abode,
The church our blessed Redeemer saved
With His own precious blood.

A moment’s reflection will show that the kingdom of God predated the birth of the church on the Day of Pentecost in Acts chapter 2. In fact, it gets a little more complicated than that. The term can be used in several ways.

¤ The Universal Kingdom of God is a term we could use for God’s sovereignty over all, for time and eternity. He rules over all the universe and the natural world, over demons and holy angels, over saved and unsaved human beings. There is nothing that does not fall under this sovereign rule, including the church–but that does not make the two identical.

¤ The Spiritual Kingdom of God is entered by faith, and through the new birth (Col. 1:13). Lost sinners are not members of His kingdom when the word is used in this sense. Today, all born again members of the body of Christ belong to the spiritual kingdom, but again, that doesn’t make these two identical. Saying I am a citizen of Canada and a citizen of Saskatchewan doesn’t make those two the same thing. The greater encompasses the lesser.

¤ The Mediatorial or Theocratic Kingdom describes God’s rule over the earth through a human representative, or mediator, beginning with Adam (who failed in his responsibilities). This rule will not reach its full scope until Christ, the God-Man, returns again to reign in the Millennium.

¤ The Kingdom of Heaven. This describes the nature of heaven’s (God’s) rule during the absence of the King (the Lord Jesus Christ). It is called a “mystery” (Matt. 13:11) in the sense that the Lord Jesus revealed something unforeseen in Old Testament prophecy, a gap (of 2,000 years now) between the first and second comings of Christ. As the parable of the Tares among the Wheat (Matt. 13:24-30, 36-43) and the parable of the Dragnet (Matt. 13:47-51) show, the kingdom of heaven includes both truly saved individuals and mere professers.  Sometimes the name “Christendom” is used for this. It is possible for professing Christians (who aren’t born again) to be members of churches, but they cannot be counted as belonging to the spiritual body of Christ.

I’ve taken some time to summarize this in order to show that in no sense can the church and the kingdom of God be considered absolutely identical. The hymn does make sense if we take the word kingdom to be used in a general way, and the church as being currently a part of this. The remainder of the hymn is a strong declaration of loyalty to the body of Christ.

(5) For her my tears shall fall
For her my prayers ascend,
To her my cares and toils be given
Till toils and cares shall end.

(6) Beyond my highest joy
I prize her heavenly ways,
Her sweet communion, solemn vows,
Her hymns of love and praise.

Questions:

  1. What is there about the current state of the church that causes you grief or tears (5)?
  2. What are some of the “heavenly ways” of the church (CH-6), that give us a foretaste of heaven?

Links:

Holy Bible, Book Divine

Words: John Burton Sr. (b. Feb. 26, 1773; d. June 24, 1822)
Music: Aletta, by William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: With its original publication, this hymn’s authorship was identified simply as “Nottingham–J.B.” (Mr. Burton living in Nottingham, England, at the time). Later, he married and moved to Leicester. In subsequent publications of the song his name is given as John Burton Senior. This was to distinguish him from another author with the same name–though John Burton Junior was not his son.

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

This excellent hymn is about the Bible, and some of the things it teaches. To put it in its historical context, we need to consider something important that was happening around the time it was written in 1803.

Robert Raikes, an Anglican layman, is credited with founding the Sunday School movement. His heart went out to the ragged children of the slums, worn down by slave labour, running wild, and exposed to all kinds of vice. Most of them were illiterate. There were no state schools of any kind back then, and Mr. Raikes believed that a good education would give children a much better start in life, so he started a school.

His “Sunday School” began in the kitchen of a home, in Gloucester, in July of 1780. At first, it was for boys only, but soon girls came too. Since the children worked in the factories six days a week, Raikes decided to hold his school on Sundays. The Bible was used as the textbook, and church attendance was part of the Sunday program.

Strong discipline was needed to control the children Raikes worked with. But it was administered in an interesting way. When a child was disruptive and disobedient, Mr. Raikes would take the offender home, and have parents administer chastisement to “the seat of learning.” Then, he would bring the student back to school again.

Robert Raikes certainly had his early detractors, who said “Raikes’ Ragged School” was a violation of the Lord’s Day, when Christians shouldn’t be working. But Methodist founder John Wesley supported the work enthusiastically. In spite of its critics, the movement continued to grow. In four years, there were 250,000 pupils, as schools sprang up all over the country. By 1831, there were 1,250,000 attending Sunday School (about a quarter of the population of Great Britain at that time).

John Burton himself was one of the Sunday School teachers. He wrote and published songs for the Sunday School, and music greatly helped in the teaching and training of those who attended. Committing songs such as this one to memory enabled illiterate children to get their first grasp on eternal truth. Praise the Lord for men such as Robert Raikes and John Burton!

(1): The Bible teaches us where we came from–that we are a creation of God–and what we are–the crown of God’s creation (Gen. 1:26-28). (2): Through God’s Word we are convicted of sin and chastised by a loving God, when that is needed (Rom. 3:20; 7:7; Heb. 12:5-6). Not only does its teaching guide and guard us through life (Ps. 119:105, 130), it provides “comfort in distress” ((3); cf. Ps. 119:49-50), and shows the way to gain life eternal (Jn. 3:16). (4): The destiny of lost sinners, and the eternal joys of the saints are made known in its pages (Matt. 25:34, 41).

(1) Holy Bible, book divine,
Precious treasure, thou art mine;
Mine to tell me whence I came;
Mine to teach me what I am.

(4) Mine to tell of joys to come,
And the rebel sinner’s doom;
O thou holy book divine,
Precious treasure, thou art mine.

Questions:

  1. Suppose you were Robert Raikes, designing a curriculum for the children he sought to reach. What key truths would you begin with? And why?
  2. What makes the Bible a “precious treasure” to you, personally?


Links:

Alleluia, Sing to Jesus

Words: William Chatterton Dix (b. June 14, 1837; d. Sept. 9, 1898)
Music: Hyfrydol, by Rowland Huw Prichard (b. Jan. 14, 1811; d. Jan. 25, 1887)

Note: William Dix is perhaps best known to many as the author of two fine Christmas carols, What Child Is This? and As with Gladness, Men of Old. However, this beautiful hymn is worthy of a place in our hymnals too. The Cyber Hymnal lists several possible tunes for the hymn. Hyfrydol works well. Bertam Luard-Selby’s tune Adoration is excellent too, though perhaps less well known in some circles.

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

Some hymn books omit (4), perhaps because their church tradition does not speak of the Lord’s Supper as being a “Eucharistic feast.” However, the word is biblical. It simply means to give thanks. It is used when the Bible says of Christ, “When He had given thanks [eucharisteo], He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me’” (I Cor. 11:24). Our participation at the Lord’s Table can surely be spoken of as a feast of thanksgiving.

Another alternative to simply omitting the last stanza is to change the final line. Perhaps it could be altered to read: “Thou on earth both priest and victim, worshiped in memorial feast.” In my view, the final stanza is worth retaining, as it makes several significant contrasts. Christ is hailed as “King eternal,” and Lord of lords. Yet He humbled Himself to be born of the virgin Mary, thus sharing our humanity. In heaven His is our “great High Priest,” though on earth He became both priest and victim, offering up His life as a sacrifice for sin.

(4) Alleluia! King eternal, Thee the Lord of lords we own;
Alleluia! born of Mary, earth Thy footstool, heav’n Thy throne:
Thou within the veil hast entered, robed in flesh our great High Priest;
Thou on earth both priest and victim in the Eucharistic feast.

Each of the first three stanzas likewise exalts the Lord for who He is and what He has done on our behalf. In (1), we see Christ upon the throne, having won the victory for us, by His shed blood, over death and the grave. The picture of the heavenly kingdom (“peaceful Zion”) resounding with His praise is beautiful indeed. The thought is taken from Revelation 5:9-10).

(1) Alleluia! sing to Jesus! His the sceptre, His the throne.
Alleluia! His the triumph, His the victory alone.
Hark! the songs of peaceful Zion thunder like a mighty flood.
Jesus out of every nation has redeemed us by His blood.

In (2), the emphasis is upon the presence of the Lord Jesus with us today. After His resurrection, He continued teaching His disciples for “forty days” (Acts 1:3), He ascended into heaven. But He promised, “I will not leave you orphans; I will come to you” (Jn. 14:18; cf. Matt. 28:20).

(2) Alleluia! not as orphans are we left in sorrow now;
Alleluia! He is near us, faith believes, nor questions how;
Though the cloud from sight received Him when the forty days were o’er
Shall our hearts forget His promise, “I am with you evermore”?

In (3), the focus is on the multiple present ministries of Christ. Our Redeemer and Friend becomes our heavenly manna, sustaining us with spiritual nourishment (Jn. 6:35, 47-50). At the same time, He is our heavenly Intercessor at the throne of God (I Jn. 2:1-2).

(3) Alleluia! Bread of angels, Thou on earth our food, our stay;
Alleluia! here the sinful flee to Thee from day to day:
Intercessor, Friend of sinners, earth’s Redeemer, plead for me,
Where the songs of all the sinless sweep across the crystal sea.

Questions:

  1. Which of the pictures we’re given in this hymn is the most blessed and meaningful to you?
  2. Have you ever sung this hymn in your own church, perhaps when celebrating the Lord’s Supper? (If not, would it be possible to try it?)

Links:

My Faith Looks Up to Thee

Words: Ray Palmer (b. Nov. 12, 1808; d. March 29, 1887)
Music: Olivet (or Mason), by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

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

We sometimes say, “Things are looking up,” meaning our situation seems to be improving. But that’s merely a note of human optimism. Looking up in faith to the Lord Jesus Christ is a far different matter. It means that whatever the circumstances we’re trusting Christ to meet our need, for time and for eternity.

In fact, the words of this hymn were written when Ray Palmer was twenty-two years old, struggling with discouragement, poor health, and a lack of funds. Things weren’t looking up for him at all. But he did the looking–to the Lord. He wrote the lines of verse as what he called his “Self-Consecration,” simply putting down how he felt, “with a deep consciousness of my own needs, without the slightest thought of writing for another eye.”

One scholar noted, “Had it been intended for the public eye, it could never have been written.” I think he means that what gives the song the devotional power it’s had through nearly two centuries is that we sense the personal feelings of the author, and identify with them. Mr. Palmer says he wrote “with very tender emotion, and ended the last line with tears.”

Many have looked to the Lord in a time of need as he did. As the prophet Micah puts it, “Therefore I will look to the LORD; I will wait for the God of my salvation; My God will hear me” (Mic. 7:7). That applies to the look of saving faith. But faith doesn’t end with our salvation. We need to go on trusting the Lord daily. The Bible says, “We walk by faith, not by sight” (II Cor. 5:7). Through all our days, we should be “looking unto Jesus, the author and finisher of our faith” (Heb. 12:2).

(2) May Thy rich grace impart
Strength to my fainting heart, my zeal inspire!
As Thou hast died for me, O may my love to Thee,
Pure warm, and changeless be, a living fire!

The hymn has been translated into many languages, and stories abound of the influence. Mr. Palmer himself received a hundred letters of thanks for it. But one incident was a little unusual.

In later years, Dr. Palmer was pastor of a church in Newark, New Jersey. A young man who had been attending the church for some time arrived early one Sunday morning. To pass the time until the service began, he took up a hymn book in the pew, and opened it. His eye fell on the opening stanza of our hymn:

My faith looks up to Thee,
Thou Lamb of Calvary, Saviour divine!
Now hear me while I pray, take all my guilt away,
O let me from this day be wholly Thine!

That caused the reader to stop and think about his spiritual condition. “Look to Me, and be saved,” says the Lord (Isa. 45:22), and he did. The Spirit of God spoke to his sin-burdened heart through the words, and he did indeed look to Christ, and was born into the family of God. Afterward, he called on the pastor, at his home, to tell him what had happened. It was only then he discovered, to his even greater joy, that he was actually talking to the author of the hymn that had led to his conversion!

(3) While life’s dark maze I tread,
And griefs around me spread, be Thou my guide;
Bid darkness turn to day, wipe sorrow’s tears away,
Nor let me ever stray from Thee aside.

Questions:

  1. Is there a particular hymn (this one, or another) that’s meant something special in your conversion or your Christian walk? (If so, you might consider posting a comment on this blog, to encourage others.)
  2. Ray Palmer describes life as a “dark maze” (3), and a “transient dream” (4). What does he mean? And what is our need in such circumstances?

Links:

O for a Faith That Will Not Shrink

Words: William Hiley Bathurst (b. Aug. 28, 1796; d. Nov. 25, 1877)
Music: Evan, by William Henry Havergal (b. Jan. 18, 1793; d. Apr. 19, 1870)

Note: William Bathurst wrote more than 200 hymns, but this is the only one still in common use. Its original title was “The Power of Faith.” Of the six original stanzas, many hymn books now print only (1), (2), (3) and (6). We can see why the quaint phrasing of stanza (5), about faith lighting up a “dying bed,” has been excluded.

A faith that keeps the narrow way
Till life’s last hour is fled,
And with a pure and heavenly ray
Lights up a dying bed.

The Cyber Hymnal offers a number of alternate tunes for this hymn, but I’m most familiar with Evan being used with it. The composer, William Havergal, a Church of England clergyman, was the father of famed hymnist Frances Havergal.

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

With the title of this hymn, as originally published, was the Scripture reference Luke 17:5, “The apostles said to the Lord, ‘Increase our faith.’” But the inspiration for the song actually came from First John 5:4, “This is the victory that has overcome the world–our faith.” These are surely two critical things, the plea for faith, and the power of faith. Though it should be noted in connection with the latter that it is not faith’s power that saves and keeps us, but the power of God. Faith is our means of appropriating the resources of heaven, but God is the One who meets our need (Mk. 11:22).

The qualities of faith described in the hymn are ones we should seek to exhibit, by the grace of God (Ps. 71:1; II Cor. 5:7). We want a faith (1) that will not “shrink” (draw back) in times when the enemy attacks, or trials assail us. We want a faith (2) that will not murmur or complain when the Lord chastens us, but will cling to Him, in recognition of His wise and loving purpose (Heb. 12:5-11).

We also aspire to a faith that (3) becomes a shining testimony in times of trouble and danger, and in the dark times of the soul. (4) is usually omitted, but it contains some valuable information.

(4) That bears, unmoved, the world’s dread frown
Nor heeds its scornful smile;
That seas of trouble cannot drown,
Nor Satan’s arts beguile.

There are times when this godless world opposes the people of God in an overt and open way. There are other times when we are perhaps tolerated, but with a superior smile that breathes contempt. A strong faith is needed in either case. We can also go through “seas of trouble,” or be tempted to compromise our stand by the devil’s clever seduction. Again, we need to cast ourselves upon the Lord and seek His strength.

William Bathurst’s final stanza is a prayer. If the qualities that he has described are ones that need to be exhibited in our faith, then we need to look to God to strengthen our trust in Him (I Cor. 16:13). We pray, like the father who “said with tears, ‘Lord, I believe; help my unbelief!’” (Mk. 9:24). As our faith grows, we’ll gain a foretaste of that deeply enriching fellowship with God that will be enjoyed eternally and in its fullness in our heavenly home.

(6) Lord, give me such a faith as this,
And then, whate’er may come,
I’ll taste, e’en here, the hallowed bliss
Of an eternal home.

Questions:

  1. What are some of the means God uses to strengthen and develop our faith?
  2. What things does God intend that a stronger faith should accomplish?

Links:

How Great Thou Art

Words: Carl Gustaf Boberg (b. Aug. 16, 1859; d. Jan. 7, 1940)
Music: A Swedish folk melody, adapted by Stuart Wesley Keene Hine (b. July 25, 1899; d. March 14, 1989)

Note: Something of the storied history, the travels, and translated versions of this popular hymn, is told at the Wordwise link at the bottom of this post. Stuart Hine (1899-1989) gave us the English version. He lived long enough to see it become the most popular hymn in North America. In (1), his original was:

O Lord my God, when I in awesome wonder
Consider all the works thy hands have made,
I see the stars, I hear the mighty thunder,
Thy power throughout the universe displayed.

It was gospel singer George Beverly Shea, instrumental in popularizing the hymn, who changed “works” to “worlds,” and “mighty” to “rolling.” He felt they were more descriptive, and effective. Mr. Hine was not pleased with the changes, but came to accept them in time. They have been adopted by most hymn books.

There are a couple of other stanzas of this great hymn that are virtually unknown and unsung today. In Carl Boberg’s original, they followed (3), and are definitely worthy of a look. Perhaps if you sing the hymn in your church, you could include the extra stanzas in the church bulletin and sing them.

O, when I see ungrateful man defiling
This bounteous earth, God’s gifts so good and great,
In foolish pride God’s holy name reviling
And yet, in grace, His wrath and judgment wait:

When burdens press, and seem beyond endurance,
Bowed down with grief, to Him I lift my face,
And then in love He brings me sweet assurance,
“My child! for thee sufficient is my grace.”

(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 says, “Great is the LORD, and greatly to be praised; and His greatness is unsearchable [it cannot be fully fathomed or searched out]” (Ps. 145:3). Through all eternity, the saints will be discovering new and wonderful things about our great God. The original inspiration for the hymn was Carl Boberg’s experience of the awesome power of God revealed in nature. This is particularly reflected in (1) and (2), and it’s a frequent theme of Scripture (Gen. 1:1; Ps. 19:1-6; 95:6; Col. 1:16).

Then the hymn turns to the theme of the greatness of our Lord and Saviour. First, there is the wonder of His sacrifice on the cross. It was there He took upon Himself the debt of our sins, so that we, through faith in Him, might be cleansed and forgiven (Isa. 53:4-6; Jn. 3:16; I Cor. 15:1-4).

(3) And when I think that God, his Son not sparing,
Sent him to die, I scarce can take it in,
That on the cross, my burden gladly bearing,
He bled and died to take away my sin:

Finally (in the usual printed version of the hymn), in a stanza Stuart Hine added to Carl Boberg’s original, we see the greatness of the future God has planned for His children. The Lord Jesus Christ is coming back again to take us to be with Him forever (Jn. 14:1-3; Acts 1:9-11; I Thess. 4:13-18).

The actual inspiration of (4) below is touching indeed. Mr. and Mrs. Hine were forced to leave their missionary work on the continent because of the war, and return to England. There they met many refugees who had fled Nazi cruelty. The frequent question they were asked is, “When are we going home?” This was Stuart Hine’s answer:

(4) When Christ shall come with shout of acclamation
And take me home, what joy shall fill my heart!
Then I shall bow in humble adoration,
And there proclaim, “My God, how great thou art!”

Questions:

  1. What do we learn about the greatness of God from a study of the wonders of the natural world?
  2. What is it about the cross that leads the hymn writer to exclaim, “I scarce can take it in!”?

Links:

Standing at the Portal

Words: Frances Ridley Havergal (b. Dec. 14, 1836; d. June 3, 1879)
Music: St. Alban, by Franz Josef Haydn (b. March 31, 1732; d. May 31, 1809)

Note: Frances Havergal’s own tune, Hermas, works with this hymn too.

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

To some extent, our calendars are a social convention. That is, there is nothing intrinsic that makes January 1st different from December 31st. The nation of Israel had two New Year’s Days. Their civil calendar began in the month Tishri (half each of our September and October), and their religious calendar began in Nisan (half each of our March and April). And each of us, of course, has a New Year’s Day that is personal to us, our birthday. A new year begins for us with that.

Having said these things, however, there is merit to having a widely recognized calendar as we now have it (called the Gregorian calendar). For many of us, January 1st begins a new year. And Frances Havergal pictures it as a kind of portal, a doorway into the future. What will it bring us–personally, as families, as churches, as nations? What challenges and problems will we face? What dangers and discouragements?

It’s easy to become anxious about such things, as we look back on past months, and at trends and tendencies in today’s world. Sickness, financial difficulties, conflict, terrorism… How can we cope? Two little phrases in Second Corinthians come to mind. “Who is sufficient for these things?” (II Cor. 2:16). And we’d likely respond, “No one!” But then we have, “Our sufficiency is from God” (II Cor. 3:5). The daily supply of God’s grace that was sufficient for Paul (II Cor. 12:7-10), will be abundantly sufficient for us as well.

That is the subject of this beautiful hymn. The author only lived to the age of 43. But she was a deeply spiritual woman, and she knew her Bible well. Her hymns have been encouraging and challenging believers for over a century. The refrain of Standing at the Portal says: “Fear not…for His Word shall never, never pass away.” That is a promise God gives us a number of times.

“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). “Heaven and earth will pass away, but My words [the words of the Lord Jesus] will by no means pass away” (Matt. 24:35). “The word of God…lives and abides forever….the word of the Lord endures [stands] forever” (I Pet. 1:23, 25).

What are some Bible assurances, as described in Miss Havergal’s hymn? In (2) it is that God is with us, to strengthen and uphold us. In (3), we are reminded that God’s provision exactly suits our need. She concludes in (4) with the assurance that God is all-sufficient (as II Cor. 3:5 says), and He will never forsake us. The latter, too, is a Bible promise (Heb. 13:3). The Greek language of this text makes the point with a powerful triple negative, rendered this way in the Amplified Bible:

“He (God) Himself has said, I will not in any way fail you nor give you up nor leave you without support. [I will] not, [I will] not, [I will] not in any degree leave you helpless, nor forsake nor let [you] down, [relax My hold on you]–assuredly not!”

There are many unknowns ahead in the coming year. But it’s encouraging to remember that none are unknown to God. “When my spirit was overwhelmed within me, then You [Lord] knew my path” (Ps. 142:3). As we move onward, we can rest on His sure word of promise, stepping through the “portal” with confidence.

Questions:

  1. What are some of the uncertainties and worries that you or those you know have, as you face the coming year?
  2. Looking back, can you discern ways the Lord has helped you, or those you know, over the past year?
  3. What are some Bible promises–either of those mentioned above, or others–that give you reassurance of the Lord’s care and provision?

Links:

Another Year Is Dawning

Words: Frances Ridley Havergal (b. Dec. 14, 1836; d. June 3, 1879)
Music: Aurelia, by Samuel Sebastian Wesley (b. Aug. 14, 1810; d. Apr. 19, 1876)

Note: Frances Havergal has given us two fine New Year’s hymns. You will find a link to the other in the link below. And if you’re looking for hymns for that occasion, consider also Fanny Crosby’s How Sweet the Hour, here. Samuel Wesley, the composer of this excellent tune, was the grandson of prominent hymn writer Charles Wesley.

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

Many churches I know–at least in years gone by–have held a Watchnight Service to welcome in each new year. A time for testimonies and for prayer, and perhaps including a devotional challenge from the pastor. Failing this, the last Sunday of the old year, or the first of the new, is often designated as New Year’s Sunday, with a similar emphasis. This hymn provides a beautiful prayer for the occasion.

What kinds of things do you pray for as the new year approaches? In Miss Havergal’s hymn there is a long list of great things Christians should be seeking, focusing particularly on spiritual growth and fruitfulness. Let’s look at it stanza by stanza.

(1) Another year is dawning, dear Father, let it be
In working or in waiting, another year with Thee.
Another year of progress, another year of praise,
Another year of proving Thy presence all the days.

What would our lives be like in the coming days if our priorities were:

  • Living consciously each day in the presence of God (Ps. 23:4)
  • “Proving” His presence by trust and obedience, and seeing Him work
  • Progressing and growing in our Christian lives.
  • Living and serving to His praise and glory?

(2) Another year of mercies, of faithfulness and grace,
Another year of gladness in the shining of Thy face;
Another year of leaning upon Thy loving breast;
Another year of trusting, of quiet, happy rest.

What would it be like to consistently experience:

  • A year of God’s mercies, faithfulness and grace
  • The joy found in knowing Him and serving Him
  • The intimacy of close fellowship with Him (cf. Jn. 13:23)
  • The restful security of trusting Him, day by day?

(3) Another year of service, of witness for Thy love,
Another year of training for holier work above.
Another year is dawning, dear Father, let it be
On earth, or else in heaven, another year for Thee.

What would it be like to be committed to:

  • Active service, according to the gifts and opportunities He gives (I Pet. 4:10)
  • More instruction from the Word, and training in His service?

What would it be like if you and a number of Christians in your local church made a similar commitment? We don’t know how much time the Lord will give us? Whether He will call us home individually within the next twelve months, or whether the time will come for the whole church to be caught up into His presence (I Thess. 4:16-17). Can we say with the Apostle Paul, “For me to live is Christ, and to die is gain” (Phil. 1:21)? Will it be, in the words of our hymn, “On earth, or else in heaven, another year with Thee”?

Sadly, it can be said of many professing Christians, “All seek their own, not the things which are of Christ Jesus” (Phil. 2:21). But if our churches are to make an impact on our communities, we will need more believers with the kind of dedication expressed by Frances Havergal.

Questions:

  1. What “New Year’s Resolutions” have you made (or will you make) for this year?
  2. What are one or two mentioned in the hymn that you can ask the Lord for grace to fulfil in your life in the coming days?

Links:

Ask Ye What Great Thing I Know

Words: Johann Christoph Schwedler (b. Dec. 21, 1672; d. Jan. 12, 1730)
Music: Hendon, by Henri Abraham César Malan (b. July 7, 1787; May 18, 1864)

Note: Schwedler’s hymn was translated into English by Benjamin Kennedy in 1863. The original had six four-line stanzas, with a one-line refrain, Jesu der Gekreuzigte (Jesus the Crucified). The tune Hendon is also used commonly with the hymn Take My Life and Let It Be.
Many hymn books I’ve seen do not include this fine hymn at all. Those that do seem to use (1), (4), (5), and (6), though one includes (2). The entire hymn is worth reading and using. You might also try singing the song antiphonally, with part of the congregation singing the first four lines, and another singing the final line.

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

Considering this hymn, I’m reminded of a scene in the excellent 1953 motion picture Martin Luther, which gives a carefully researched depiction of the great reformer’s life. As a young priest, he had begun to question some of the beliefs and practices of the Church of Rome. When confronted by his superior, and asked with what he would replace all the rituals and relics of the church, he replies simply, “Christ.”

Johann Schwedler’s hymn drew its inspiration from two Bible texts in particular. “I determined not to know anything among you except Jesus Christ and Him crucified” (I Cor. 2:2). And, “God forbid that I should boast except in the cross of our Lord Jesus Christ” (Gal. 6:14). Though there is much more in the Bible than that–important doctrines to be studied, and truths to be applied–the Person and work of Christ is central to all.

(1) Ask ye what great thing I know,
That delights and stirs me so?
What the high reward I win?
Whose the name I glory in?
Jesus Christ, the Crucified.

(2) What is faith’s foundation strong?
What awakes my heart to song?
He who bore my sinful load,
Purchased for me peace with God,
Jesus Christ, the Crucified.

It was the Lord Jesus Christ Himself who taught that the pages of the Word of God centred on Him. “These are they which testify of Me” (Jn. 5:39). Teaching His followers, after His resurrection, “He opened their understanding that they might comprehend the Scriptures” (Lk. 24:45). And Jesus declared that “all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (vs. 44). “Beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (vs. 27; cf. Jn. 5:39). “The testimony of Jesus is the spirit of prophecy” (Rev. 19:10), meaning the witness to Christ and about Christ inspires and infuses all of it.

In pre-incarnate appearances, in symbol, and in prophecy, Christ is found on every page of the Old Testament and, in narrative, doctrinal instruction, and prophecy, He saturates the pages of the New Testament. In fact, more than simply the words printed in red in some of our Bibles are His. As the second Person of the Godhead, it is legitimate to think of all the Bible not only as inspired by the Holy Spirit (II Tim. 3:16) but as “the Word of Christ” (cf. Col. 3:16; I Pet. 1:10-11).

(6) This is that great thing I know;
This delights and stirs me so;
Faith in Him who died to save,
Him who triumphed over the grave:
Jesus Christ, the Crucified.

Questions:

  1. How should the centrality of Christ affect the preaching in our churches (and not just when the passage is found in the four Gospels)?
  2. How should the centrality of Christ affect our daily lives?

Links:

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