Menu

This Is My Father’s World

Words: Maltbie Davenport Babcock (b. Aug. 3, 1858; d. May 18,1901)
Music: Terra Beata, by Franklin Lawrence Sheppard (b. Aug. 7, 1852; d. Feb. 15, 1930)

Note: The author and the composer, Franklin Sheppard, were friends for many years. A singularly handsome man, and athletic, Maltbie Babcock died at the age of forty-three of brucellosis (a highly contagious fever sometimes carried by domestic animals).
The Cyber Hymnal gives six stanzas of Pastor Babcock’s sixteen-stanza poem. It is customary to use only (1) through (3) for the hymn, though there are some interesting thoughts in the remainder. For example, the idea that the earth holds a special place in the heart of God because His holy Son walked upon it. It is the presence of God that renders the path beneath our feet “holy ground” (cf. Exod. 3:5).

For dear to God is the earth Christ trod.
No place but is holy ground.

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

Edward Young, a fifteenth-century English poet, said, “An undevout astronomer is mad.” To deny that the spangled heavens have a Creator and Designer is simply foolishness (cf. Ps. 14:1). The same can be said, of course, of all creation. Not only what is probed by the telescope, but what can be placed on the viewing stage of a microscope, these are all incredible wonders, showing the infinite wisdom of God. This is indeed “my Father’s world,” and all of nature proclaims His glory.

(1) This is my Father’s world, and to my listening ears
All nature sings, and round me rings the music of the spheres.
This is my Father’s world: I rest me in the thought
Of rocks and trees, of skies and seas;
His hand the wonders wrought.

But Maltbie Babcock’s poem is more than simply a paean to the beauties of nature. He sees all of this in the context of the power and purposes of a sovereign God. And the wonders of nature are one thing, but there is a moral dimension to life on earth as well. The natural world around us may be beautiful to behold, but the wickedness of human beings is all around us too. We are warned, in Scripture, that as the day approaches for Christ’s return, the evils in society will grow worse and worse (I Tim. 4:1-3; II Tim. 3:1-5, 12-13).

Sometimes, we might almost think that evil is about to triumph completely. With tormented Job we’re tempted to cry, “My eye will never again see good” (Job 7:7). But God is still on the throne. One day, Christ will return in glory, “in flaming fire taking vengeance on those who do not know God” (II Thess. 1:8), and He will reign forever as “King of kings and Lord of lords” (I Tim. 6:14-16; cf. Isa. 9:6-7). As believers, we have His promise that we’ll share in that reign (Rev. 5:9-10).

One day the Lord is going to create a new heaven and a new earth, and the heavenly city will descend, and God will dwell in the midst of His people forever. All evil will be put away, and all the suffering it has caused. Then it may be truly said, without reservation, “This is my Father’s world” (Rev. 21:1-5).

(3) This is my Father’s world. O let me ne’er forget
That though the wrong seems oft so strong, God is the Ruler yet.
This is my Father’s world: the battle is not done:
Jesus who died shall be satisfied,
And earth and heav’n be one.

Questions:

  1. What can we learn about God from nature? And what are some things not revealed about Him there?
  2. What is the fundamental and encouraging spiritual message of this hymn?

Links:

Hark, the Voice of Jesus Calling

Words: Daniel March (b. July 21, 1816; d. March 2, 1909)
Music: Ellesdie, attributed to Wolfgang Amadeus Mozart (b. Jan. 27, 1756; d. Dec. 5:1791)

Note: Mozart’s impressive full name is actually Johann Chrysostom Wolfgang Amadeus Mozart! As to the tune Ellesdie (also used with Jesus, I My Cross Have Taken), there is no direct evidence that Mozart is the composer. In a book called Winnowed Hymns (1873), it is identified as “Air, Mozart, Arr. by H.P.M.”–the latter likely referring to Hubert Platt Main. Hubert Main (1839-1925) was a music editor and publisher, and he wrote the music for over a thousand gospel songs. Some have speculated that the tune name Ellesdie may originated with an unknown composer with the initials L.S.D.

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

Daniel March’s hymn has six stanzas, as found in the Cyber Hymnal (link below). The hymn book that I have on my desk at the moment uses only (1), (2), and (6). It is unfortunate that many congregations won’t be exposed to other parts of the song. Each stanza makes a valid (and, at times, singularly convicting!) point.

The inspiration for the song comes from the vision of Isaiah of the glory of God (the “Us” in the text seeming to represent a Trinitarian commission, coming from God the Father, God the Son, and God the Holy Spirit). Isaiah says:

“I heard the voice of the Lord, saying: ‘Whom shall I send, And who will go for Us?’ Then I said, ‘Here am I! Send me.’”

Isa. 6:8

(1) Hark, the voice of Jesus calling,
“Who will go and work today?
Fields are ripe and harvests waiting,
Who will bear the sheaves away?”
Long and loud the Master calls us,
Rich reward He offers free;
Who will answer, gladly saying,
“Here am I, send me, send me”?

It is quite true that there is “rich reward” in serving the Lord. However, in the context in Isaiah, that is certainly not immediate! The prophet is called upon the proclaim the message of the Lord to a rebellious and unbelieving nation that will soon be devastated and taken into captivity (vs. 9-12)–though God graciously speaks of a future restoration (vs. 13). Jeremiah too, at the eleventh hour before the Babylonian Captivity of Israel, was sent to minister to a hardened people (Jer. 1:17-19).

I encourage you to take a look at the Cyber Hymnal link and read over all the stanzas. Perhaps they could be printed in your church bulletin in order for all to be blessed by them. They have something to say to us all. Here are a couple of examples:

(2) If you cannot cross the ocean,
And the distant lands explore,
You can find the lost around you,
You can help them at your door;
If you cannot give your thousands,
You can give the widow’s mite;
What you truly give for Jesus,
Will be precious in His sight.

(3) If you cannot speak like angels,
If you cannot preach like Paul,
You can tell the love of Jesus,
You can say He died for all.
If you cannot rouse the wicked,
With the judgment’s dread alarms,
You can lead the little children
To the Saviour’s waiting arms.

Questions:

  1. Do you know personally of faithful servants of God who have laboured in a difficult area, and experienced discouragements? (Please pray for them.)
  2. How might we encourage others who feel there’s nothing they can do for the Lord, helping them to see some ministry they can take up for Him?

Links:

Come, Thou Almighty King

Words: Possibly by Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Italian Hymn, by Felice de Giardini (b. Apr. 12, 1716; d. June 8, 1796)

Note: A pamphlet published by the Methodists contained this hymn, as well as one by Charles Wesley. Wesley’s name was not attached to Come, Thou Almighty King, but he may well have written it as well. For more about Charles Wesley and the nature of this hymn, see the Wordwise link below.

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

This hymn was printed at a time when the Methodists were enduring great persecution in Britain. (2) (now mostly  unused) is a prayer for God’s defense:

(2) Jesus, our Lord, arise,
Scatter our enemies, and make them fall;
Let Thine almighty aid our sure defense be made,
Our souls on Thee be stayed; Lord, hear our call.

Whoever the author was, this is a great Trinitarian hymn. (1) is addressed to the “Father all glorious;” (3) to the “Incarnate Word;” and (4) to the “Spirit of power.” Then, the final stanza addresses the “great One in Three.”

The actual word “Trinity” is not found in our Bibles. However, it is simply a theological short-form for a truth that is taught throughout the Scriptures. Further, the fact that there is nothing in creation that precisely illustrates the nature of this unique Being need not distress us. God is infinitely above all He has made, and ultimately beyond our comprehension.

Consider three key facts:

  1. The Bible assures us that there is only one true God. “To you it was shown, that you might know that the LORD Himself is God; there is none other besides Him” (Deut. 4:35). “Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4). “I am the First and I am the Last; besides Me there is no God” (Isa. 44:6).
  2. The three persons of the Trinity act separately, though not independently, and are spoken of as separate persons. Christians are “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ” (I Pet. 1:2). “For through Him [Christ] we both [Jew and Gentile] have access by one Spirit to the Father” (Eph. 2:18; cf. Matt. 3:16-17; II Cor. 13:14; Eph. 5:18-20; Jude 1:20-21).
  3. The Father, the Son, and the Holy Spirit are each addressed and honoured as deity. “All should honour the Son just as they honour the Father” (Isa. 9:6; Matt. 1:23; Jn. 5:23; cf. 14:1; Jn. 20:27-28; Acts 5:3-4; Rom. 8:9; I Cor. 2:8; 3:16; Heb. 1:8).

It is difficult for us to comprehend the Triune Godhead. We are finite fallen creatures, and He is the eternal and infinitely great Lord of all. Yet that is clearly what the Bible presents to us, if all the evidence is taken in hand. (The above verses are simply a sampling of many.) The orthodox church, through twenty centuries, has done as Wesley has done, given full place and equal honour to God the Father, God the Son, and God the Holy Spirit.

(1) Come, Thou almighty King,
Help us Thy name to sing, help us to praise!
Father all glorious, o’er all victorious,
Come and reign over us, Ancient of Days!

(3) Come, Thou incarnate Word,
Gird on Thy mighty sword, our prayer attend!
Come, and Thy people bless, and give Thy Word success,
Spirit of holiness, on us descend!

(4) Come, holy Comforter,
Thy sacred witness bear in this glad hour.
Thou who almighty art, now rule in every heart,
And ne’er from us depart, Spirit of power!

Question:

  1. What do you see as the practical results of this understanding of the Godhead?
  2. How is each person of the Trinity involved in the work of salvation?

Links:

Day by Day

Words: Karolina (“Lina”) Wilhelmina Sandell-Berg (b. Oct. 3, 1832; d. July 27, 1903)
Music: Blott en Dag (Swedish for Only a Day), by Oscar Ahnfelt (b. May 21, 1813; d. Oct. 22, 1882)

Note: The Wordwise Hymns links below will give you both a biography of Karolina Sandell, and a bit about the translator of this hymn into English, Andrew Skoog.

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

I have a poster in my office that says: “I try to take one day at a time, but lately several days have attacked me at once.” It’s a humorous statement, but of course it’s not accurate. We can only live one day at a time–in fact, just one moment at a time. Only God “inhabits eternity” (Isa. 57:15), and can view all of time as Now. It’s our own tendency to worry and fret that adds the burdens of tomorrow (real or imagined) to the load we’re carrying today. It’s concerning just such a habit that the Lord Jesus addressed these words:

“Do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.”

Matt. 6:16

To this we can add some homely wisdom from pastor and hymn writer John Newton (Amazing Grace):

Sometimes I compare the troubles which we have to undergo in the course of the year to a great bundle of fagots [sticks gathered for firewood], far too large for us to lift. But God does not require us to carry the whole at once; He mercifully unties the bundle, and gives us first one stick, which we are to carry today, and then another which we are to carry tomorrow, and so on. This we might easily manage, if we would only take the burden appointed for us each day; but we chose to increase our troubles by carrying yesterday’s stick over again today, and adding tomorrow’s burden to our load, before we are required to bear it.

from Out of the Depths, Newton’s autobiography, p. 159

Look again at the meaning of the Swedish name for the tune for our hymn: “Only a day.” God’s promise to Israel was, “As your days, so shall your strength be” (Deut. 33:25). The same principle applies to the Christian: daily grace for daily needs. Sufficient grace (II Cor. 12:9), but even more made available for the asking (Heb. 4:15-16). Lina Sandell’s marvellous hymn expresses this truth beautifully. It is a hymn that should be used often by the people of God.

(1) Day by day, and with each passing moment,
Strength I find, to meet my trials here;
Trusting in my Father’s wise bestowment,
I’ve no cause for worry or for fear.
He whose heart is kind beyond all measure
Gives unto each day what He deems best—
Lovingly, its part of pain and pleasure,
Mingling toil with peace and rest.

(3) Help me then, in every tribulation
So to trust Thy promises, O Lord,
That I lose not faith’s sweet consolation
Offered me within Thy holy Word.
Help me, Lord, when toil and trouble meeting,
E’er to take, as from a father’s hand,
One by one, the days, the moments fleeting,
Till I reach the promised land.

Questions:

  1. What have you found to be the best practical remedy for worry and anxiety?
  2. What are some Bible passages that provide “faith’s sweet consolation” for you personally?

Links:

All the Way My Saviour Leads Me

Words: Frances Jane (Fanny) Crosby (b. March 24, 1820; d. Feb. 12, 1915)
Music: Robert Lowry (b. March 12, 1826; d. Nov. 25, 1899)

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

The personal incident in Fanny’s life that led to the writing of this fine song is described in the Wordwise Hymns link. But there was a biblical inspiration, as well. When the hymn was first published in 1875, it was captioned with the text, “The LORD alone did lead him” (Deut. 32:12, KJV). The “him” referred to is the nation of Israel, called “Jacob” in the context (vs. 9).

Especially in the second stanza, it’s clear that Fanny has in mind the forty years the nation of Israel spent in the wilderness. There, the Lord guided them with a pillar of cloud by day, and a pillar of fire by night (Exod. 40:38). He fed them with bread from heaven that they called manna (Exod. 16:14-15), and when they were thirsty God twice gave them water from a rock (Exod. 17:5-6; Num. 20:9-11). All of this provides examples and illustrations of how the Lord leads and provides for our needs as Christians (Rom. 15:4; I Cor. 10:11).

(2) All the way my Saviour leads me,
Cheers each winding path I tread;
Gives me grace for every trial,
Feeds me with the living bread.
Though my weary steps may falter,
And my soul athirst may be,
Gushing from the rock before me,
Lo! A spring of joy I see;
Gushing from the rock before me,
Lo! A spring of joy I see.

When she wrote these words, Fanny Crosby had no way of knowing that another productive forty years lay ahead of her! All through, she continued to write hymns, and was also in demand as a devotional speaker. For a watch-night service in 1905, she wrote a poem personifying the passing year. It shows the consistency of her Christian walk. The poem says, in part:

List to the clanging bells of time.
Tolling, tolling a low, sad chime,
A requiem chant o’er the grand Old Year,
Hark! He is speaking, and bids us hear:

“Friends, I am dying, my hours are few,
This is the message I leave for you,
‘Bought with a price, ye are not your own,
Live for the Master and Him alone.

“Gather the sheep from the mountains cold,
Gather them into the Shepherd’s fold,
Work for His cause till your work is done,
Stand by the cross till your crown is won.”

And the author did just that, looking forward, as the years crept on, to the time when she entered “perfect rest…in my Father’s house above ((3) of our hymn). Fanny Crosby was fifty-five years old when she wrote the present hymn, testifying of the One “who through life has been my guide” (1). She was confident in the truth of Romans 8:28, that God works in all things for our good. As she says in her hymn,  “I know, whate’er befall me, Jesus doeth all things well.”

(3) All the way my Saviour leads me
O the fullness of His love!
Perfect rest to me is promised
In my Father’s house above.
When my spirit, clothed immortal,
Wings its flight to realms of day
This my song through endless ages—
Jesus led me all the way;
This my song through endless ages—
Jesus led me all the way.

Questions:

  1. What example comes to mind of the way the Lord has led you during the days of this past week?
  2. Not everything was pleasant and comfortable in the wanderings of the Israelites–nor is it in our Christian lives. What are some of the ways God uses the challenges and obstacles we face for our good and blessing?

Links:

Christ Receiveth Sinful Men

Words: Erdmann Neumeister (b. May 12, 1671; d. Aug. 18, 1756)
Music: James McGranahan (b. July 4, 1840; d. July 9, 1907)

Note: James McGranahan sometimes used the initials “G. M. J.” as a pen name.

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

Christ’s kind reception of “sinners” is spoken of with a self-righteous sneer, by the Jewish scribes and Pharisees:

“Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, ‘This Man receives sinners and eats with them.’”

Lk. 15:1-2

Regarding “the tax collectors and the sinners.” The tax collectors were Jews who worked for the Roman government and thus were seen as siding with the oppressors. Further, as long as the Romans got their “cut,” these men were allowed to demand as much money in taxes as they liked. Many were thus dishonest, and lining their own pockets with money virtually extorted from their own people.

Zacchaeus provides an example. When he trusted in Christ, he expressed his willingness to restore any money taken unfairly (Lk. 19:2, 8). There were no doubt some honest collectors (perhaps Matthew was, Matt. 9:9), but they all had a bad reputation with the Jewish leaders.

The “sinners” were not necessarily evil or wicked people. Any who did not follow all the meticulous rules laid down by the Pharisees, any whom they deemed to be ceremonially unclean, were labelled sinners. (They called Jesus Himself a sinner! Jn. 9:24.)

But the important thing to note here is that these who were seen as being of no account sought Jesus out (Matt. 9:10). They recognized their own spiritual need, and came to hear Him, and ultimately to heed Him (Mk. 2:15). In this they were the opposite of the Jewish leaders, who considered themselves spiritually superior, and rejected Christ and His message.

The word “receives,” in Luke 15:2, means to welcome and accept. But Christ could only (and can only) welcome and accept those who come to Him. That did not include the self-righteous leaders of the Jews. Though they stood in His presence, they rejected Him and were blind to their own desperate spiritual need (cf. Mk. 2:16-17).

Erdmann Neumeister’s fine hymn tells of the ready welcome sinners will receive, when they turn to the Saviour. That is “the word of grace” we have to proclaim. It is part of the gospel message.

(1) Sinners Jesus will receive;
Sound this word of grace to all
Who the heavenly pathway leave,
All who linger, all who fall.

Sing it o’er and over again;
Christ receiveth sinful men;
Make the message clear and plain:
Christ receiveth sinful men.

The last two stanzas express a personal testimony. (3) describes the effectiveness of the work of salvation. Christ fulfilled the demands of God’s holy law and, in Him, we are “pure” and free from condemnation. CH-4 contains a lovely touch. Instead of taking the accusing tone of the Pharisees, “Listen up, all you sinners out there!” the author places himself among the sinners with, “Even me with all my sin.”

(4) Christ receiveth sinful men,
Even me with all my sin;
Purged from every spot and stain,
Heaven with Him I enter in.

Questions:

  1. What beliefs and attitudes are part of the thinking of one who thinks like a Pharisee?
  2. What is the greatest need of these folk?

Links:

We Plow the Fields and Scatter

Words: Matthias Claudius (b. Aug. 15, 1740; d. Jan. 21, 1815)
Music: Wir Pflugen (or Dresden), by Johann Abraham Peter Schulz (b. March 31, 1747; d. June 10, 1800)

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

This robust harvest hymn makes the point that those who garden and farm are working in cooperation with the Lord, and are dependent on His part in the process. In the beginning, “The LORD God planted a garden eastward in Eden” (Gen. 2:8), and surely it must have been the most beautiful garden ever seen on earth. But He did it, without man’s help, and before Adam had ever seen the garden.

However, in sovereign grace, the Lord drew man into a partnership with Himself. He “took the man and put him in the garden of Eden to tend and keep it (vs. 15). This, incidentally shows us that having to work, in itself, is not a result of the fall. Only things like wearing weariness in labour, frustration, danger and death, come with the curse (Gen. 3:17-19). Even on into eternity, “His servants shall serve Him” (Rev. 22:3).

My wife and I presently live in a rural community, surrounded by fields of grain and other crops. Though we do not farm ourselves, we’re continually reminded of how important it is for the Lord to send the sunshine and rain at the proper time.

(1) We plow the fields, and scatter the good seed on the land,
But it is fed and watered by God’s almighty hand;
He sends the snow in winter, the warmth to swell the grain,
The breezes and the sunshine, and soft refreshing rain.

All good gifts around us
Are sent from heaven above,
Then thank the Lord, O thank the Lord
For all His love.

The Apostle Paul makes use of farming, and divine-human cooperation, to illustrate a similar process in our service for Christ and the proclamation of the gospel.

“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. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labour. For we are God’s fellow workers; you are God’s field” (I Cor. 3:6-9).

In our Christian service, as in our work in the field or the garden, we depend on the wisdom and help of Almighty God. The words of the Lord Jesus, in another context, apply here: “Without Me you can do nothing” (Jn. 15:5).

(2) He only is the Maker of all things near and far;
He paints the wayside flower, He lights the evening star;
The winds and waves obey Him, by Him the birds are fed;
Much more to us, His children, He gives our daily bread.

If we own a farm, we may be able to pay a hired hand–indeed, we’re obligated to do so. But what can we render to the Lord for His abundant mercies? Claudius says we can offer Him our thanks, and the humble submission of our thankful hearts. Our gratitude is a kind of fruit as well, as it springs up from within us. “Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Heb. 13:15).

(3) We thank Thee, then, O Father, for all things bright and good,
The seed time and the harvest, our life, our health, and food;
Accept the gifts we offer, for all Thy love imparts,
And what Thou most desirest, our humble, thankful hearts.

Questions:

  1. In what area of your life are you most conscious of this partnership between the Lord and yourself?
  2. What would you say to someone who argues that he’s a “self-made man”? (In this regard, consider the Lord’s admonition to Israel, Deut. 8:13-18.)

Links:

Higher Ground

Words: Johnson Oatman, Jr. (b. Apr. 21, 1856; d. Sept. 25, 1922)
Music: Charles Hutchinson Gabriel (b. Aug. 18, 1856; d. Sept. 15, 1932)

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

We live in a material world and, though we’re also spiritual beings, we often have difficulty grasping the spiritual dimension of life. The Bible helps us with many figures of speech, and with poetic imagery, giving us a way to understand something of the spiritual and eternal.

A word of caution is needed, however. The Bible’s authors do not always use a particular image or symbol in exactly the same way each time. For example, the imagery of a lion is used of both Satan and the Lord Jesus Christ (I Pet. 5:8; Rev. 5:5). This does not mean that the devil and the Lord Jesus are the same, except in the limited sense that each is powerful. (The devil in a finite sense, and the Son of God infinitely so.)

To the point here, the spatial dimensions of height and depth are used to describe contrasting spiritual experiences. But again, not always in the same sense. God’s protection of the saints is compared to being lifted up to “high places,” places of safety (Ps. 18:33). But in other texts the “high places” are idol shrines that God abominates (Lev. 26:30). It is important to consider the context (the verses before and after) to see how the phrase is being used.

God’s judgments are [i.e. His justice is] “a great deep,” and His righteousness reaches to the heights of “the great mountains” (Ps. 36:6). God’s “thoughts are very deep” (beyond human comprehension)” (Ps. 92:5), and He is frequently called the “Most High” (e.g. Ps. 7:17). Lucifer’s (Satan’s) pride before his fall caused him to declare, “I will be like the Most High” (Isa. 14:14).

A common use of the dimensions of height and depth is to describe the extremity of danger or suffering that humans pass through: “I sink in deep mire, where there is no standing; I have come into deep waters, where the floods overflow me” (Ps. 69:2; cf. vs. 14-15). But the Lord will lift me up (Ps. 27:5; cf. 40:2). “For as the heavens are high above the earth, so great is His mercy toward those who fear Him” (Ps. 103:11).

The city of Jerusalem was built on an elevation (part of which, Mount Zion, came to stand for the whole city). This was a geographical reality. People spoke of “going up to Jerusalem” (cf. Mic. 4:2; Jn. 2:13). But it also came to be a spiritual symbol, since the temple was there, a symbol of drawing near to God, of deeper fellowship and richer praise and worship.

It is perhaps this sense that Johnson Oatman draws upon in his gospel song. It expresses a desire to draw closer to God and to grow in spiritual character and strength. To the extent that he is able to do this, he has a sense of being on the borderland of heaven itself.

(1) I’m pressing on the upward way,
New heights I’m gaining every day;
Still praying as I’m onward bound,
“Lord, plant my feet on higher ground.”

Lord, lift me up and let me stand,
By faith, on heaven’s table land,
A higher plane than I have found;
Lord, plant my feet on higher ground.

(4) I want to scale the utmost height
And catch a gleam of glory bright;
But still I’ll pray till heav’n I’ve found,
“Lord, plant my feet on higher ground.”

Questions:

  1. In (3), Oatman says, “I want to live above the world.” In what sense can this be done? And in what sense is it impossible and impractical?
  2. What will the character and behaviour of a person be like if he or she is living consistently on “higher ground”?

Links:

Nearer, My God, to Thee

Words: Sarah Fuller Flower Adams (b. Feb. 22, 1805; Aug. 14, 1848)
Music: Bethany (or Mason), by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

Note: Sarah Adams was a famous actress in her day, and both she and her sister were accomplished authors. Sarah was also a pious and strongly moral woman. When her sister became ill with tuberculosis, Mrs. Adams lovingly cared for her. The sister died in 1847, and it’s likely Sarah contracted the illness from her. She died about a year later, at the age of 43.

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

This lovely hymn is a poetic retelling of an incident in the life of Jacob. Fleeing from his brother Esau, who had threatened to kill him, Jacob found himself alone in the wilderness. It will help you to understand the hymn if you take a few moments to read the Bible passage involved–Genesis 28:10-19.

Sarah Adams was a Unitarian, which accounts for the fact that there’s not much in the hymn expressive of Christian doctrine. Notice in the opening stanza that the cross is seen not as the place of Christ’s redeeming work, but as a symbol of human suffering. One change has been made in the original of (1). Mrs. Adams’s version read, “Still all may song would be…” That is, it’s my goal and my desire. “Shall” makes a stronger commitment, but it must also be taken as dependent on the daily grace God supplies.

(1) Nearer, my God, to Thee, nearer to Thee!
E’en though it be a cross that raiseth me,
Still all my song shall be, nearer, my God, to Thee.

Nearer, my God, to Thee,
Nearer to Thee!

(2) draws on Genesis 28:11. Having a stone for a pillow does not seem very comfortable! Nor does a night in the wilderness! The scene is intended as a symbol of hardship and lonely suffering. That is certainly not contradictory to the Bible’s teaching, though there’s a strong emphasis on identification with Christ in the suffering of the believer (Matt. 16:24).

(3) is based on Genesis 28:12. In Jacob’s dramatic dream, the Lord appeared at the top of a towering ladder that reached up to heaven (vs. 13). God promised Jacob He would bring him back to the Promised Land once more, and fulfil the covenant made with Abraham and his descendants, to make of them a great nation, and give them the land of Canaan as their homeland (vs. 13-15).

On waking, Jacob is awed with the thought that where he had lain down had proved to be “the gate of heaven” (vs. 17). In a ceremony of dedication, he named the place “Bethel” (vs. 19–Hebrew for House of God). Sarah Adams delights in the nearness of God, even in the wilderness experiences of life (4). Her phrase, “Then, with my waking thoughts bright with Thy praise…” is beautiful indeed. May that be the experience of each one of us.

Her final stanza (5) reflects on the joy of spending eternity in the presence of God in heaven. That thought is strengthened by another stanza (6) added years later by Edward Bickersteth.

(5) Or, if on joyful wing cleaving the sky,
Sun, moon, and stars forgot, upward I’ll fly,
Still all my song shall be, nearer, my God, to Thee.

(6) There in my Father’s home, safe and at rest,
There in my Saviour’s love, perfectly blest;
Age after age to be, nearer my God to Thee.

Though it began as a Unitarian hymn (the Unitarians deny the deity of Christ), the hymn, as noted earlier, does not contradict the Scriptures. That accounts for the fact that it’s now included in all major Protestant hymnals, and is sung by those who espouse the Trinitarian nature of God.

Questions:

  1. What is there in Jacob’s experience that parallels that of the Christian today?
  2. What is the meaning and motivation of one passionately desiring to be “nearer” to God?

Links:

Holy, Holy, Holy

Words: Reginald Heber (b. Apr. 21, 1783; d. Apr. 3, 1826)
Music: Nicaea, by John Bacchus Dykes (b. March 10. 1823; d. Jan. 22. 1876)

Note: Reginald Heber’s hymn was first published in 1826, the year of his death. Notable English poet, Alfred, Lord Tennyson (1809-1892) considered this the finest hymn ever written. Without much question, it is the best of our hymns on the Trinity. It continues in common use nearly two centuries after it was written. Some congregations sing it every Sunday.
There is a historical note related to the tune Nicaea as well. Considered by many to be Dykes’ finest hymn tune, it is named after the Council of Nicaea (A.D. 325), attended by more than three hundred bishops of the early church. There they wrestled with Arianism and the denial of the full deity of Christ. Arius said Christ was a created being, but Athanasius argued that if He were less than God He could not be our Saviour. Young Athanasius (about twenty-five years old at the time) ably defended Trinitarian doctrine, earning him the reputation of being one of the giants of church history. It is fitting that the tune for a hymn praising the triune God should be named Nicaea.

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

The inspiration for the hymn comes mainly from Revelation chapters 4 and 5. As reflected in (1), the Apostle John describes seeing four living creatures around the throne of God (likely cherubim) who declare, day and night, “Holy, holy, holy, Lord God Almighty, who was and is and is to come!” (Rev. 4:8). The praising of God “early in the morning” comes perhaps from Psalm 63:1 or Isaiah 26:9.

(1) Holy, holy, holy! Lord God Almighty!
Early in the morning our song shall rise to Thee;
Holy, holy, holy, merciful and mighty!
God in three Persons, blessèd Trinity!

Casting golden crowns before the throne of God, and the “glassy sea” around the throne (2) are described in Revelation 4:6,  9-10. The darkness that hides the majestic glory of God (3) was experienced by Moses at Mount Sinai (Exod. 20:21). The holiness of God is so absolute that none can compare with Him. Therefore, it can be said, “only Thou art holy” (cf. Rev. 15:4).

(2) Holy, holy, holy! All the saints adore Thee,
Casting down their golden crowns around the glassy sea;
Cherubim and seraphim falling down before Thee,
Which wert, and art, and evermore shall be.

(3) Holy, holy, holy! though the darkness hide Thee,
Though the eye of sinful man Thy glory may not see;
Only Thou art holy; there is none beside Thee,
Perfect in power, in love, and purity.

All that God has done and will yet do can only bring more glory to Him. “All Your works shall praise You, O LORD” (Ps. 145:10; cf. (4)). “And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honour and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’” (Rev. 5:13).

(4) Holy, holy, holy! Lord God Almighty!
All Thy works shall praise Thy name, in earth, and sky, and sea;
Holy, holy, holy; merciful and mighty!
God in three Persons, blessèd Trinity!

Questions:

  1. Compare the best of our attempts to praise God here and now, with what we can expect in heaven. What will be some of the differences?
  2. Various “crowns” are spoken of in the New Testament–rewards for faithful service, for suffering for the cause of Christ, and so on (cf. I Cor. 9:24-27; Jas. 1:2-3, 12). What is the significance of these crowns being cast before the throne of God (Rev. 4:10-11)?

Links:

Load More