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Is It Just Me?

Is it just me? I don’t think so. Granted that what follows includes some personal opinions. But they are views that have grown out of nearly fifty years of studying the Word of God, and the music of the church. I recently published some thoughts on Charles Wesley’s great hymn Arise, My Soul, Arise. One individual who posted a comment offered me a version of the song made by a group called Indelible Grace.

As you can hear, they begin by having their audience stand, and making some mild jokes about safely exiting the building and finding their cars afterward. Not a word is spoken to focus minds and hearts on the glorious truths expressed in Wesley’s hymn. My soul was grieved as I listened to their rowdy, raucous, rock, “accompanying” and more often almost drowning out a tuneless tune they substituted for the more common and singable one.

What kind of music suits this hymn? To determine that, we need to examine the lyrics. What is happening here? We have a man (Wesley himself? Possibly.) who is struggling with “guilty fears.” He is clearly a believer, as his later declarations show, but he is not enjoying the peace of soul that he should. The devil, “the accuser of our brethren” (Rev. 12:9-10), has hit him with fiery darts of guilt and blame. His faith is shaken. “Am I truly forgiven?” he may be thinking. “I don’t feel forgiven. How can I be sure?”

The answer to this need comes in the description of the Christian’s armour in Ephesians 6. We are told to protect ourselves, “above all [over all the other armour]” with “the shield of [the] faith, with which [we] will be able to quench all the fiery darts of the wicked one” (Eph. 6:16).

The word “the” does appear before “faith” in the Greek original. (Young’s Literal Translation has, “Above all, having taken up the shield of the faith.”) And it is significant. It’s not our weak subjective faith that protects us. As the hymn writer’s experience shows, Satan can easily penetrate that. But “the faith” is something quite different. It is objective truth, the truth of God’s Word, all the great doctrines of the Christian faith. (Note a number of places where translators have left the word “the” in, to see the difference: e.g. I Tim. 4:1; II Tim. 4:7; Tit. 1:13; Jude 1:3.) Thus, the Bible appears twice in the armour: as a sword for offence, and a shield for defence.

Now, let’s get more specific. When we raise up the shield of the faith to protect ourselves from a persistent sense of guilt over past sins, what particular doctrine are we to focus on. The hymn writer isn’t long in telling us. “The bleeding Sacrifice in my behalf appears” (1). He is referring to the present, priestly ministry of Christ in heaven–a subject, incidentally, that I don’t think preachers deal with enough.

“Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.”

Rom. 8:34; cf. Heb. 1:3

The crucified, risen Lord ascended to glory (Lk. 24:50-52) and is seated at the Father’s right hand. (Though, in defence of Wesley’s lyric, there are circumstances where He also stands, Acts 7:56; Rev. 5:6.) And as the believer’s great High Priest in heaven, He serves as our “Surety.” It severely tries my patience when I see modern hymn writers dispose of that word! “Before the throne my Saviour stands?” Yes, true enough. But He’s there as my Surety. If you don’t know what it means, look it up! And explain it to your congregation when you sing the hymn.

The dictionary will tell you that a “surety” is a person who assumes legal responsibility for the fulfilment of another’s debt or obligation. Oh, what a precious truth that is! Christ has paid our debt of sin on the cross, and His presence in heaven guarantees the efficacy of that payment. His is our Guarantor and heavenly Advocate (I Jn. 2:1-2). As we see in CH-2, Christ “always [forever] lives to make intercession for [us]. That’s why He is able to save us “to the uttermost [completely and forever]” (Heb. 7:25).

In (3), with powerful poetic imagery that has often moved me to tears, Wesley pictures the very wounds of Christ pleading for us before His Father’s throne:

“Forgive him, O forgive,” they cry,
“Nor let that ransomed sinner die!”

Then in the final, triumphant and joyous stanza, we see the speaker’s doubts and fears dissolve in a soul-stirring testimony of renewed faith:

My God is reconciled; His pardoning voice I hear;
He owns me for His child; I can no longer fear:
With confidence I now draw nigh,
And “Father, Abba, Father,” cry.
And “Father, Abba, Father,” cry.

Christians have “received the Spirit of adoption, by whom we cry out ‘Abba, Father.’ The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs–heirs of God and joint heirs with Christ” (Rom. 8:15-17). My oh my! If I weren’t such a timid, reserved Canadian, I’d want to shout, “Amen! Hallelujah! Praise the Lord!” after singing that!

To return briefly to my original question as to what tune suits this hymn, surely it has to be a robust, and joyfully triumphant one. To paraphrase the beginning of the song, the author is giving himself a good talking to. “Get up! Get up! Don’t sit there moping over what a miserable sinner you are! Look at what Christ has done for you!” I believe the tune Lenox, by Lewis Edson, suits the requirement well. The tune Darwall works too. (In the latter case, there is no repeat of a line required).

Equally important is how the tune is rendered. Not softly and slowly. No breathy sentimental mush here. This fellow needs waking up! Granted the earlier rock version would wake him up! But it doesn’t present the answer to his guilty fears with sufficient clarity or reverence. The hymn should be sung firmly and confidently, brightly and joyfully. See an example here.

Rise Up, O Men of God

Words: William Pierson Merrill (b. Jan. 10, 1867; d. June 19, 1954)
Music: Festal Song, by William Henry Walter (b. July 21, 1825; d. _____, 1893)

Note: Dr. Merrill was a theologically liberal preacher and author of some note early in the twentieth century. An authority on hymns and hymn tunes, he was asked to write a hymn suited to the “brotherhood movement” of his day. Some time after reading an article called “The Church of Strong Men,” by Gerald Stanley, he was travelling on Lake Michigan on board a steamer bound for Chicago, when the words for this song suddenly came to him. As first published in 1911, it was entitled simply “To the Brotherhood,” but it now takes its title from the first line.

(1) Rise up, O men of God!
Have done with lesser things.
Give heart and mind and soul and strength
To serve the King of kings.

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

In the second of the two Wordwise links below, I’ve tried to give an analysis of the theological issues related to this hymn. As I say there, most evangelicals would likely have no trouble with the first stanza of the song, and perhaps the last (4). They issue a ringing challenge to serve the Lord. But the idea of having the power to bring in some kind of universal brotherhood of man (2) would give them pause. Nor is it the strength of human beings that will make the church great (3). To sing such things, would be to take far too much credit to ourselves!

(2) Rise up, O men of God!
The kingdom tarries long.
Bring in the day of brotherhood
And end the night of wrong.

(3) Rise up, O men of God!
The church for you doth wait,
Her strength unequal to her task;
Rise up and make her great!

We humans are brothers and sisters in terms of our humanity. We have the same Creator, and are all descended from Adam. However, we can only become spiritual kin by being born again into the family of God through personal faith in Christ. We “are all sons of God through faith in Christ Jesus” (Gal. 3:26; cf. Jn. 1:12-13; 14:6).

Proponents of the universal brotherhood of man who suggest those of all religions worship the same God are wrong. The claim is not only unbiblical, it engenders a deadly presumption. Outside of Christ, the unsaved are “children of wrath,” not children of God (Eph. 2:3; cf. Jn. 3:36). They are “without God,” and without hope (Eph. 2:12).

And in contrast to Merrill’s view of exalting those who serve the church, we hear the Lord declaring, “I will build My church, and the gates of Hades shall not prevail against it” (Matt. 16:18). Though God graciously uses human instruments, if the church is to be made great, it will not be feeble man’s doing, but the Lord’s. Paul confesses:

“I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.”

I Cor. 3:6-7

From the beginning, “The Lord added to the church daily those who were being saved” (Acts 2:47). Though it is quite true that we need godly men in our congregations to “rise up” and take a stand for Christ, all the glory for whatever we accomplish belongs to Him.

This is not a hymn I can recommend or would be comfortable singing.

Questions:

  1. What is the true and biblical basis for us to be spiritual brothers and sisters?
  2. Can you think of another traditional hymn that contains a fine sentiment, but is too false to the Word of God for you to use it?

Links:

Arise, My Soul, Arise

Words: Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Lenox, by Lewis Edson (b. Jan. 22, 1748; d. _____, 1820)

Note: The Cyber Hymnal’s version of this hymn repeats the third line of each stanza. However, most hymnals I’ve seen repeat the last. It gives special emphasis to that climactic line each time, and works better in my view. Some hymn books use another tune, referred to as an “Old Norman Melody.” However, since it has no name, and no author, it’s hard to identify for you. The hymnals Living Hymns, Great Hymns of the Faith, and the Worship and Service Hymnal, all make use of it. For a beautiful choral arrangement of this hymn, see YouTube.

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

Called originally “Behold the Man,” this is one of Wesley’s most powerful hymns. It’s unfortunate that it’s not as well known in some circles as some of his other offerings. A number of stories are told of how the singing of this hymn brought many to understand and embrace God’s great salvation. I encourage you to sing this hymn, and sing all the stanzas. It’s possible to skip those of some songs, but here the impact builds throughout. You may have chills running up and down your spine by the time you get to, “‘Father, Abba, Father,’ cry”!

John Lawson, in his book The Wesley Hymns (Francis Asbury Press, 1987) lists numerous Scriptures beside each line of this hymn (pp. 62-63), showing that phrase after phrase, and truth upon truth are drawn from the Word of God. Central to the message of the hymn is the present high priestly ministry Christ, seated at the Father’s right hand.

(1) Arise, my soul, arise; shake off thy guilty fears;
The bleeding Sacrifice in my behalf appears:
Before the throne my Surety stands,
My name is written on His hands.
My name is written on His hands.

When we put our faith in Christ, we have no need to fear God’s condemnation. “There is therefore now no condemnation to those who are in Christ Jesus, who [characteristically] do not walk according to the flesh, but according to the Spirit” (Rom. 8:1) We have “an advocate with the Father, Jesus Christ the righteous” (I Jn. 2:1). “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom. 8:34). “He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Heb. 7:25).

(4) The Father hears Him pray, His dear anointed One;
He cannot turn away, the presence of His Son;
His Spirit answers to the blood,
And tells me I am born of God.
And tells me I am born of God.

The child of God has the witness of the indwelling Holy Spirit within, enabling him to address God as his heavenly Father (Rom. 8:15). “Abba” is an Aramaic word for which there is no precise parallel in English. It’s a warmly affectionate and intimate term, meaning something like dearest Father, my own dear Father. It shows the complete trust and confidence of a child whose father loves him and would never do him harm or turn him away (cf. Heb. 4:14-16).

(5) My God is reconciled; His pardoning voice I hear;
He owns me for His child; I can no longer fear:
With confidence I now draw nigh,
And “Father, Abba, Father,” cry.
And “Father, Abba, Father,” cry.

Questions:

  1. If a Christian has the kind of intimacy with God Charles Wesley describes, how will it be reflected in his or her daily life?
  2. Hebrews 4:16 encourages the child of God to come “boldly” before God’s throne (in prayer) to seek the Lord’s help. What is the wrong kind of boldness to have before God? What do you think is meant by the boldness Hebrews speaks of?

Links:

Onward Christian Soldiers

Words: Sabine Baring-Gould (b. Jan. 28, 1834; d. Jan. 2, 1924)
Music: St. Gertrude, by Arthur Seymour Sullivan (b. May 13, 1832; d. Nov. 22, 1900)

Note: The original hymn had six stanzas. The now little-used (4) is included below for interest, but its obscure phrasing and lack of smooth poetic flow are likely the reason hymn books now leave it behind. Many seem to use four of the other five, varying between including (2) or (5).

(4) What the saints established, that I hold for true.
What the saints believèd, that I believe too.
Long as earth endureth, men the faith will hold,
Kingdoms, nations, empires, in destruction rolled.

The line in (3), “We are not divided, all one body we,” has been criticized many times. The church is hardly united, in practical terms. As the note in the Wordwise link below indicates, Baring-Gould himself tried to change the line, but failed. He was well aware of the divisions in the church at large. But he didn’t have that in mind when he wrote the hymn. In any event, the line is true if we are speaking of the spiritual body of Christ. “There is one body” (Eph. 4:4).

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

It seems as though the church militant is unpopular theme today. Everything is love and togetherness in some circles. Many aren’t happy unless they are dumbing down doctrine, and increasing the entertainment value of their services, so that sinners can feel right at home. Well, it is one thing to give a warm welcome to all who come, but this seems rather like the tail wagging the dog.

In any case, the Bible says enough about Christian warfare to assure us that this and other such songs in our hymnody are quite appropriate. In America, phrases in this hymn have been unfairly co-opted by the religious right, but the Bible (and hymns such as this one) aren’t talking about politics. They’re describing an ongoing battle with an evil kingdom headed by Satan. However, it is quite true that Satan will use human agents to oppose us.

In church doctrine and policies, unity at all costs is not a viable option. Nor is it in our individual walk. The Lord Jesus warned, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword” (Matt. 10:34; and see vs. 35-37). Therefore, we are urged:

“Be strong in the Lord and in the power of His might. Put on the whole armour of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand.”

Eph. 6:10-13

As the apostle urged young Timothy, “You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” (II Tim. 2:3-4). Paul’s testimony, near the end of his life, was, “I have fought the good fight” (II Tim. 4:7). It was a battle that he exhorted others to join. “This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare” (I Tim. 1:18).

(1) Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before.
Christ, the royal Master, leads against the foe;
Forward into battle see His banners go!

Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before.

(2) At the sign of triumph Satan’s host doth flee;
On then, Christian soldiers, on to victory!
Hell’s foundations quiver at the shout of praise;
Brothers, lift your voices, loud your anthems raise.

Questions:

  1. There are times when we can and should avoid conflict (Rom. 12:18). What limits would you place on this?
  2. What harm do you think is being done by those who claim to be spiritual pacifists, willing to make peace at all costs?

Links:

About “Old-fashioned” Hymns

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I  hear it occasionally: That folks don’t understand the old hymns anymore. Perhaps it’s true, sometimes–though certainly not always. But whose fault is that, if it is true? Should the leadership of the church not make a determined effort to acquaint believers with our great heritage in English hymnody?

What bothers me even more is the leap from the first dubious assertion to a second: That we should therefore abandon the hymn book and stick with contemporary songs in the language of today. The result has been that a growing number of people have lost something precious, the distilled Christian devotion of centuries found in the great hymns of the faith.

So, is it true that the old hymns are incomprehensible to modern believers? Let’s consider Charles Wesley’s great hymn, Jesus, Lover of My Soul as an example.

It was published in 1740. That’s 272 years ago, as I write this. The four stanzas that are commonly used contain 188 words. Almost all of them are words of one or two syllables, and are words still in use. There are four exceptions. Words longer than two syllables. Two of these are still part of our contemporary vocabulary: defenseless, and eternity.

A third longer word used is “unrighteousness.” That, and other forms of the word unrighteous, are used in the Bible 28 times (NKJV). The prefix “un” shows clearly it’s the opposite of “righteous,” a word used in the Bible 540 times, and therefore rather important! Should we not take a moment to explain the word, if necessary?

The fourth exception to the one or two syllable words of Wesley is the word “plenteous,” a more poetic form of the word plentiful. Are we to believe that just because people today are more likely to say “plentiful,” they therefore don’t have the intelligence to grasp the meaning of the other word? That is surely nonsense.

For a defence of the language of our hymns, I encourage you to read the article A New Language that I wrote some time ago.  I’m convinced there are good reasons to continue using our traditional hymns and gospel songs, not only in the services of the church, but in our personal and family devotions.

Blessed Quietness

Words: Manie Payne Ferguson (b. _____, 1850; d. June 8, 1932)
Music: William S. Marshall (late 19th century)

Note: “Mother Ferguson,” as she was called, was born in Ireland. With her husband Theodore she founded the Peniel Rescue Missions, eventually developing several of these along the west coast of the United States. The Fergusons were holiness in doctrine, teaching salvation, holy living, and Christian perfectionism. They used many of the techniques introduced by the Salvation Army in their ministry to reach people. Hymn writer Haldor Lillenas (Wonderful Grace of Jesus), was converted at a Peniel Mission in Astoria, Oregon, in 1906.

(1) Joys are flowing like a river,
Since the Comforter has come;
He abides with us forever,
Makes the trusting heart His home.

Blessèd quietness, holy quietness,
What assurance in my soul!
On the stormy sea, He speaks peace to me,
How the billows cease to roll!

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

The doctrine of perfectionism or entire sanctification is associated with what is called the second blessing. It is believed that there is a second crisis experience to be sought after salvation, in which the Christian, infused with power by the Spirit of God, is able to live a life of sinlessness and total love. Some teach the total eradication of the sin nature in the individual. Others don’t go quite that far, but the practical result in terms of behaviour is supposed to be much the same.

While there are some parts of this hymn which I appreciate, I am not holiness in doctrine, parting company with the Ferguson’s there. This is a subject deserving of a long article all on its own. However, I will make a few comments on this erroneous teaching.

The Bible states quite clearly that is wrong to say that we have no sin nature (I Jn. 1:8), or that we do not sin (I Jn. 1:10). While Christians live out this mortal life, there will be an ongoing conflict between the indwelling Holy Spirit and “the flesh” (our inborn sin nature) (Gal. 5:17).

Experience confirms this truth. Apparently, even John Wesley, who espoused perfectionist teaching, had to admit on his deathbed that he hadn’t achieved it. But years ago, I knew a man who stated that he hadn’t committed a single sin in seventeen years. “That’s right,” his wife said. “He has never sinned in all that time.”

Setting aside the arrogance the man’s claim, it revealed a very narrow understanding of what is sin and what is not. I knew him. He could be angry and vengeful, and I was shocked one day to hear him use vulgar language. Further, focusing on those sins that we don’t commit often misses all the things we should be doing. Besides the sins of commission are the many sins of omission. Who could say he perfectly demonstrates the love of Christ in all situations? Who could say he invariably seizes every opportunity to serve the Lord?

As to the false notion of the eradication of the sin nature. It seems totally at odds with what happens to the other two foes we face. Hindering a holy Christian walk are the world, the flesh, and the devil. And in this life, the Lord does not eradicate the world, or the devil. Neither does He instantly remove the sin nature within.

When an individual becomes a Christian, he or she is fully sanctified positionally–that is, in the legal record of the books of heaven. This is accomplished when God, in grace, credits the righteousness of Christ to our heavenly account (II Cor. 5:21). We are “complete in Him” (Col. 2:10). On that basis we’re delivered forever from the penalty of our sin.

As to our conduct, we are called to walk in newness of life. This is a matter of practical sanctification, holy living. Positional sanctification remains eternally constant, since it is based on Christ’s righteousness, not our own. But practical (or progressive) sanctification may well be a different story. We’re to live in victory over the power of sin, but sometimes we fail. It depends on our obedience to God’s Word (Jn. 17:17; Eph. 5:26), our yieldedness to the Spirit of God and reliance on His power (Gal. 5:16, 25; cf. I Jn. 1:9).

Our perfect (or permanent) sanctification, full deliverance from the very presence of sin, will only take place when we go to be with Christ. Then, Christlikeness will be perfected in us (Phil. 3:20-21; I Jn. 3:1-2; Rev. 22:11). That is when the full richness of Mannie Ferguson’s descriptive words will be accomplished.

(2) Bringing life and health and gladness,
All around this heav’nly Guest,
Banished unbelief and sadness,
Changed our weariness to rest.

Questions:

  1. How much of this hymn could you sing with sincerity and confidence?
  2. What potential dangers to you see in the teaching that we can reach perfection in this life? (Or that we have reached perfection, and never sin?)

Links:

Close to Thee

Words: Frances Jane (“Fanny”) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: Silas Jones Vail (b. Oct. 6, 1818; May 20, 1883)

Note: Silas Vail was a hatter by trade, but writing tunes for gospel songs was a steady avocation. There are two slightly different stories as to the origin of this lovely song. Ira Sankey recalls:

“Silas J. Vail, having composed this tune, brought it to Fanny Crosby, and requested her to write the words for it. As he was playing it for her on the piano, she said, ‘That refrain says “Close to Thee, close to Thee.”’ Mr. Vail said that was true, and it was agreed that it should be a hymn entitled Close to Thee.”

My Life and the Story of the Gospel Songs (Ira Sankey)

But the author herself originally called the song “Christ, the Portion of His People.” And Fanny Crosby, in her book Memories of Eighty Years, says:

“Toward the close of a day in the year 1874, I was sitting in my room thinking of the nearness of God through Christ as the constant companion of my pilgrim journey, when my heart burst out with the words.”

Fanny Crosby

It’s possible that there is a way these two stories are both correct to some degree. Then again, Fanny having written between 8,500 and 9,000 songs, sometimes even forgot that she’d written a particular piece. But that is not as important as the beautiful wedding of heartwarming words with a fitting tune.

(1) Thou my everlasting portion, more than friend or life to me,
All along my pilgrim journey, Saviour, let me walk with Thee.
Close to Thee, close to Thee, close to Thee, close to Thee,
All along my pilgrim journey, Saviour, let me walk with Thee.

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

We commonly use the word “portion” to refer to how much food has been placed on our dinner plate. But in the Bible the word frequently has the connotation of a possession or an inheritance. Many times, the Lord Himself is described as the “portion” of His people. David says, “O Lord, You are the portion of my inheritance” (Ps. 16:5). Another psalmist cries, “My flesh and my heart fail; but God is the strength of my heart and my portion forever” (Ps. 73:26).

Such an intimate relationship stirs a desire to obey and please God: “You are my portion, O Lord; I have said that I would keep Your words” (Ps. 119:57). The sense of weakness, and of dependance on God, is also expressed by still another psalm: “I cried out to You, O Lord: I said, ‘You are my refuge, my portion in the land of the living” (Ps. 142:5).

Following the destruction of Jerusalem, Jeremiah wept over his beloved city, but encouraged himself with, “‘The Lord is my portion,’ says my soul, therefore I hope in Him! The Lord is good to those who wait for Him, to the soul who seeks Him” (Lam. 3:24-25).

Think of how amazing that is–that the eternal and Almighty God should be described as our inheritance and possession! But there is another side of the coin as well. Repeatedly, the Lord describes those who belong to Him as His inheritance and possession. In Deuteronomy, Moses states, “The Lord’s portion is His people; Jacob is the place of His inheritance” (Deut. 32:9). Others express a similar thought (cf. Jer. 10:16; 51:19; Zech. 2:12).

For Christians it is the same. In the New Testament, Paul prays that, “the eyes of your understanding being enlightened…you may know…what are the riches of the glory of His inheritance in the saints [how gloriously rich God’s portion is in His people]” (Eph. 1:18).

On both sides, this is intended to be a “portion” that is not simply possessed, but enjoyed. It’s not like a treasure locked away in a vault and rarely displayed or put to use. As the word in Scripture describes our relationship with the Lord, and His with us, it refers to that which is earnestly sought, regularly appreciated, and generously shared.

(2) Not for ease or worldly pleasure, nor for fame my prayer shall be;
Gladly will I toil and suffer, only let me walk with Thee.
Close to Thee, close to Thee, close to Thee, close to Thee,
Gladly will I toil and suffer, only let me walk with Thee.

Questions:

  1. Is the intensity of devotion reflected in the Scriptures, and in Fanny Crosby’s song, a part of your own experience? If not, why not?
  2. The Lord asks, “Can two walk together unless they are agreed” (Amos 3:3)? How does this relate to the above questions, and to your own life?

Links:

Come, Ye Faithful, Raise the Strain

Words: John of Damascus (b. _____, 675; d. Dec. 4, c. 749)
Music: St. Kevin, by Arthur Seymour Sullivan (b. May 13, 1842; d. Nov. 22, 1900)

Note: John of Damascus (or John Damascene) was the last of the Greek Church Fathers. Little is known of his personal history. He was born in Damascus of Christian parents, he became a gifted theologian, and wrote extensively. His book The Fount of Knowledge was a summation of the theology of the Eastern Church, as Thomas Aquinas’s Summa Theologie summed up Latin theology five centuries later. John is also considered a great early hymn writer.
Two prominent English hymnists of the nineteenth century gave us our hymn. John Neale translated the words in 1859, and Arthur Sullivan wrote the tune commonly used with it in 1872. Dr. Neale’s rendering of the Greek original is as close to a precise translation as he could come. He confessed the difficulty of the task. The ancient Greek hymns were written in prose, with no poetical metre, so he had to create this to suit the style of our English hymns.

(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 skillfully weaves together two great events, Israel’s miraculous deliverance through the Red Sea, and Christ’s triumph over death and the grave. The most dramatic and transforming event in human history could well be the resurrection of Christ (rivalled only by the incarnation and the death of Christ, with which it is inseparably linked). The dramatic announcement of the angel on Easter morning has echoed down the centuries: “I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said” (Matt. 28:5-6). So, how is that connected with events in Exodus?

Under Moses, the Israelites came out of Egypt and began their journey to the Promised Land (Exod. 12–14). Soon afterward Pharaoh, believing they’d foolishly trapped themselves at the Red Sea, sent the Egyptian army after them, with 600 chariots. But the Lord told Moses to lift his rod over the sea. As he did so, the waters rolled back, to the left and to the right, revealing a smooth path through the sea. At God’s command, the Israelites crossed over to safety. When the Egyptian chariots pursued, the waters closed in upon them and they were all drowned.

(1) Come, ye faithful, raise the strain of triumphant gladness;
God hath brought His Israel into joy from sadness;
Loosed from Pharaoh’s bitter yoke Jacob’s sons and daughters,
Led them with unmoistened foot through the Red Sea waters.

Appropriately, the miraculous path through the sea has been used as a picture of the second great event, the death and resurrection of Christ, by which our salvation was provided. Think of the parallels.

The Israelites were in bondage in Egypt, as the sinner is in bondage to sin and Satan. The crossing of the Red Sea is an apt picture of death and resurrection. For Israel, death to the old life, and deliverance from the Hebrews’ oppressors, after which a new life opened to them. Similarly, our participation, by faith, in Christ’s death and resurrection, opens the door to new life (Rom. 6:3-10; I Pet. 2:24). It should not be surprising that these two great liberating miracles are brought together (cf. Rev. 15:3).

(2) ’Tis the spring of souls today; Christ has burst His prison,
And from three days’ sleep in death as a sun hath risen;
All the winter of our sins, long and dark, is flying
From His light, to whom we give laud and praise undying.

(5) “Alleluia!” now we cry to our King Immortal,
Who, triumphant, burst the bars of the tomb’s dark portal;
“Alleluia!” with the Son, God the Father praising,
“Alleluia!” yet again to the Spirit raising.

Questions:

  1. Moses says of God’s deliverance, “He brought us out from there [from Egyptian bondage] that He might bring us in, to give us the land which He swore to our fathers” (Deut. 6:23). How does this parallel salvation in Christ?
  2. After their deliverance, the Israelites failed to trust God and refused to go in a possess what He had given them (Num. 13:26–14:38). How does this parallel the experience of some Christians?

Links:

Nothing but the Blood

Words: Robert Lowry (b. March 12, 1826; d. Nov. 25, 1899)
Music: Robert Lowry

Note: The Cyber Hymnal gives us all six stanzas of this gospel song. Most hymnals I know of use only (1) to (4), though the others are worth a look too. In 1887, this song by Robert Lowry inspired Richard Slater to write a song for the Salvation Army which begins:

Jesus, see me at Thy feet,
Nothing by Thy blood can save me.

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

Nothing but the blood of Jesus–we’re told that eighteen times in Lowry’s song (counting the repeated refrain). As I’ve noted before in this blog, some gospel songs are simple and sometimes repetitious by design. They were taught quickly and remembered easily, and by this means they helped people to recall key Bible truths. And is this truth important enough to impress by repetition? Yes! There is no other way to be saved.

(3) Nothing can for sin atone,
Nothing but the blood of Jesus;
Naught of good that I have done,
Nothing but the blood of Jesus.

Cleansing and forgiveness by the shed blood of an innocent sacrifice was typified in the Old Testament offerings, and these all foreshadowed the sacrifice of Christ on the cross.

“For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul” (Lev. 17:11).’“Without shedding of blood there is no remission [no forgiveness of sins]” (Heb. 9:22).

“In Him [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7). “Having made peace through the blood of His cross” (Col. 1:20). “Him who loved us and washed us from our sins in His own blood” (Rev. 1:5).

(1) What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.

Oh! precious is the flow
That makes me white as snow;
No other fount I know,
Nothing but the blood of Jesus.

Numerous blessings are listed by Pastor Lowry that come to us through faith in the shed blood of the Saviour. In (2), there is pardon and cleansing (I Jn. 1:7). In (4) there is hope (Rom. 5:1-2; Tit. 2:13-14), and peace (Col. 1:2), and a righteous standing before God (Rom. 5:9). In CH-5 there is overcoming power (Rev. 12:11), and the assurance of a home in heaven.

(6) Glory! Glory! This I sing–
Nothing but the blood of Jesus,
All my praise for this I bring–
Nothing but the blood of Jesus.

Questions:

  1. How many hymns can you think of that praise God for the shed blood of Christ, or speak of its value to us? (Are these songs sung by your own church?)
  2. Though there are many cults and “isms,” it is sometimes said that they all amount to much the same thing when it comes to proposing a means of salvation other than what Scripture teaches. What is meant by this?

Links:

Advantages of Hymn Books

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Lindsay Smith, of New Zealand, is the editor of a hymn book entitled Redemption Hymns. Below are are some advantages Lindsay sees in using hymn books, rather than words projected on the wall. I have slightly abridged his article, and added a few more comments of my own.

The trend in many churches in recent years has been to abandon the hymn book and simply project words to be sung on a screen, or the wall, with a video projector. This can certainly work. But there are advantages to using hymn books that need to be considered. Not all of these will apply in every case, but many will.

  1. There can be more flexibility possible with the use of hymnals. Video projectors must be programmed in advance, and stanzas chosen. But if the pastor or service leader wants to repeat a stanza sung earlier, or add another one, or feels led to call for a hymn that wasn’t planned for, he cannot do so as easily with a video system. Only hymn books provide simply for these unplanned changes.
  2. Congregations enjoy times when requests are called for by the leader, so they can sing their favourites. This also provides an occasion for sharing good hymns that perhaps haven’t been used for a while. Doing this easily is only possible with hymn books.
  3. Hymn books contain the names of the authors and composers of the songs. This provides a snapshot of our Christian heritage, reflecting many valuable life lessons from saints of bygone days. Their names and experiences will often become familiar over time, and when some of the history of hymn writers is shared before a hymn is sung, it provides a wonderful teaching tool.
  4. Many people grow to know and love their hymn book, and the hymns it contains. This is less likely with the limited use of projected hymns, augmented by the introduction of an ever-changing collection of projected contemporary songs.
  5. Hymn books can be used when the projector bulb blows, or the projector breaks down, or when the one trained to use the video projector is away. If there is enough light in the sanctuary from windows, books can be used even during a power outage, while a projector cannot.
  6. If the lighting in the sanctuary is adequately bright, hymn books can be helpful to people who have difficulty seeing the words on a screen due to eyesight problems–or because they’re sitting or standing behind a taller person.
  7. Hymn books can be used when people are sitting around a room facing the centre. They don’t all need to be facing a screen.
  8. People can purchase their own hymn books and take them home. (This should definitely be encouraged.) There they can mark or highlight the songs they like, use them for devotional reading, becoming more familiar with them. This in turn strengthens the hymn-singing of the congregation.
  9. Hymn books are easily transported, and great for song-times in homes. They are suitable for families, and other small Bible study or prayer groups meeting in homes. On occasion, they might be used when a service is scheduled in a seniors facility.
  10. If God speaks to an individual through a hymn, he or she might want to re-read the words after it has been sung. This is easy with a hymn book, but a projected song disappears as soon as it has been sung. And sometimes, only one verse is visible at a time.
  11. Operators of projection equipment must be recruited, trained and scheduled. There will inevitably be hitches with operator absences, equipment problems, and selecting the right songs on the computer. Such problems can usually be corrected on the spot, when hymn books are used.
  12. Often using books places more of the hymn (i.e. more stanzas) before the reader. Many of these are rich in doctrine and devotion, and can be an added blessing.
  13. It is worthwhile having books with musical notation, because it can provide for singing in parts, which is a wonderful fellowship experience, often creating something of beauty to offer to the Lord. Not everyone has this skill, but with hymn books it can be learned, over time.
  14. Because a video projector is an expensive piece of equipment, it is often stored away in a safe place between uses. That means it must be set up each time. Hymn books can often be left in their place, week by week, and simply picked up from the rack when needed.
  15. There is a cost associated with the purchase of hymn books, but this cost should be thought of as being spread over ten years or more, as the books will last at least that long with care. There is also a cost (sometimes a very large one) associated with the purchase and maintenance of projection equipment. And replacement projector bulbs are very expensive too.
  16. When a church uses hymn books instead of a projector, there’s no annual copyright charge–and no need to carefully keep weekly records of songs used each time, sending them in to the copyright agency. This must be done with projected songs. To use copyrighted hymns without this payment is currently considered illegal. Church Copyright Licensing International (the CCLI) charges $132/year for this service in a church with attendance between 25 and 99.
  17. In part because of a failure of Bible colleges to teach the subject of hymnology, and the failure of churches to fully explore the riches of our heritage, those planning to use projected words will tend to gravitate toward the few hymns they know, when there are hundreds that could be added to a church’s repertoire. Having a church hymn book may put before those who plan and lead the services a broader selection of choices.

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