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When I Survey the Wondrous Cross

Words: Isaac Watts (b. July 16, 1674; d. Nov. 25, 1748)
Music: Hamburg, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

Note: The Cyber Hymnal includes six stanzas of this hymn, but hymn books that I’ve seen use only four or five. Though it makes a valid point, the last one seems rather anticlimactic, but here it is.

(6) To Christ, who won for sinners grace
By bitter grief and anguish sore,
Be praise from all the ransomed race
Forever and forevermore.

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

Lowell Mason indicated that the source of his tune, Hamburg, was a Gregorian chant or plainsong. The beautiful tune Rockingham also fits this hymn. (You can hear it played at the Cyber Hymnal link below.)

This hymn deserves a place in the top ten of anyone’s list. Personally, I’d place it in the top three or four hymns in the English language. In over 300 years since it was written, it has hardly been surpassed. Charles Wesley was himself an outstanding hymn writer, with at least a couple of his songs worthy of inclusion in the top ten. But Wesley is reputed to have said he’d give up all that he’d written to have been the author of this one.

We can no longer “survey the wondrous cross” of Christ in a physical sense. There is even some doubt as to where it was located. We know the place of execution was outside the walls of Jerusalem (Heb. 13:12). But the walls have been destroyed and rebuilt several times, and the city enlarged. We simply don’t know the exact location of Calvary (kranion, in Greek, meaning skull), or Golgotha (from the Aramaic word gulgoleth, meaning skull).

Our visit there must consist of an envisioning of the scene in our mind’s eye, based on the Word of God, and energized by faith. And when we do that, sincerely, and thoughtfully, we’re overwhelmed by what “the Prince of Glory” did for us (cf. I Cor. 2:7-8). How could we exchange the wealth of all the world for the eternal salvation wrought for us there? How could we ever take pride in our own achievements, when compared to Christ’s? With the Apostle Paul we say, “God forbid that I should boast except in the cross of our Lord Jesus Christ” (Gal. 6:14).

(1) When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.

(2) Forbid it, Lord, that I should boast,
Save in the death of Christ my God!
All the vain things that charm me most,
I sacrifice them to His blood.

As we see Christ’s bleeding form, and are gripped by the reason for His agony, the holy hush is broken only by our own weeping–not so much for His approaching death, because we know how the story ends. But for our own folly and sin that made the cross necessary. How can we cling to all this sinful world has to offer, if it will mean abandoning Him (cf. I Jn. 2:15-17).

(3) See from His head, His hands, His feet,
Sorrow and love flow mingled down!
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

(4) His dying crimson, like a robe,
Spreads o’er His body on the tree;
Then I am dead to all the globe,
And all the globe is dead to me.

What can I give Him in return? Salvation is ours by the grace of God. We can do nothing to earn it or pay for it. And yet, love responds to love, and we readily pledge Him our love and loyalty, and our sacred service.

(5) Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.

There are echoes of Romans 12:1 here. And some worship leaders suggest, as a variation, that the congregation sing the last two lines:

Love so amazing, so divine,
Shall have my soul, my life, my all.

Questions:

  1. The Apostle Paul speaks of “the offense of the cross” (Gal. 5:11). In what sense is the cross offensive to some?
  2. Of all the hymns in the English language, what are the top ten, in your view? (Not just your favourites, but the ones you consider the best hymns of all.)
  3. What qualities should we look for, in determining the worthiness of a hymn?

Links:

We Give Thee But Thine Own

Words: William Walsham How (b. Dec. 13, 1823; d. Aug. 10, 1897)
Music: Schumann, by Lowell Mason (b. Jan. 8, 1792; Aug. 11, 1872)

Note: The tune is sometimes attributed to Lowell Mason, since it first appeared in a book published by him and George Webb. It is named Schumann as German composer Robert Schumann was thought to have written it. However, there is no real evidence that he did.

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

The people of Israel had given freely to the project of building a temple in Jerusalem (I Chron. 29:9). Though it was to be David’s son Solomon who would direct the construction, David, in his last years, gathered the materials needed. Afterward, he offered a prayer of praise and thanksgiving for the blessings of God (vs. 10-19).

In the latter verses, it is emphasized several times that we give what the Lord has equipped and prepared us to give. All that we have comes from Him, and we are stewards of it. In our offerings, we present to Him, for use in His service, what belongs to Him.

“All that is in heaven and it earth is Yours….Both riches and honour come from You….All comes from You, and of Your own have we given You….All this abundance…is from Your hand, and is all Your own” (vs. 11, 12, 14, 16).

It is the statement in vs. 14, “of Your own have we given You,” that gave How the opening line of his hymn. However, the author put Proverbs 19:17 above the text: “He who has pity on the poor lends to the LORD, and He will pay back what he has given,” which looks at giving from another angle. When we give to the Lord, He will most certainly bless us.

This is a fine stewardship hymn. Since the Lord has been so gracious to us, we ought to use what He has given to serve Him, and help those around us. Some churches use the opening stanza just before offerings to the Lord are received.

(1) We give Thee but Thine own,
Whate’er the gift may be;
All that we have is Thine alone,
A trust, O Lord, from Thee.

(2) May we Thy bounties thus
As stewards true receive,
And gladly, as Thou blessest us,
To Thee our firstfruits give.

Then Dr. How lists some of the things we can do, by the grace of God, and as He equips us. Though he puts an emphasis on charity, and material needs (“homes are bare and cold”), there is also a recognition of the spiritual need of “lambs for whom the Shepherd bled” (3).

(4) To comfort and to bless,
To find a balm for woe,
To tend the lone and fatherless
Is angels’ work below.

(5) The captive to release,
To God the lost to bring,
To teach the way of life and peace—
It is a Christ-like thing.

In the final stanza we are reminded that when believers help others, in the name of Christ, they are serving Him, and doing it unto Him (cf. Matt. 18:5; 25:40; Col. 3:23-24).

(6) And we believe Thy Word,
Though dim our faith may be;
Whate’er for Thine we do, O Lord,
We do it unto Thee.

Questions:

  1. If everything we have comes from God, what is the proper response to that?
  2. What is the difference between laying up treasures on earth, and laying up treasures in heaven (see Matt. 6:19-21)?

Links:

Once to Every Man and Nation

Words: James Russell Lowell (b. Feb. 22, 1819; d. Aug. 12, 1891)
Music: Ebenezer, by Thomas John Williams (b. _____, 1869; d. Apr. 23, 1944)

Note: Originally, this hymn was an 1845 poem, protesting the American war with Mexico. Lowell called it “The Present Crisis.” It was argued by him and others (including Abraham Lincoln) that it would increase the power of the southern states, and enlarge the area in which slavery was accepted. In 1896, W. Garrett Horder selected parts of Lowell’s poem and turned them into a hymn relating more broadly to ethical decisions in political and community life.
The tune Ebenezer was also called, in Welsh, Ton Y Botel (literally “wave the bottle”) because of a story (correct or not) that it was found in a bottle washed up on the coast of Wales. Another tune that works well with this hymn is Hyfrydol.

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

There is little of Bible truth, or of the fundamentals of the apostolic faith in the hymn– understandable, since Lowell was a Unitarian. However, it does speak eloquently to those occasions when we must make weighty moral decisions that could radically affect the future (if not our future, specifically). Christians can certainly take these words as a challenge to stand for biblical principles in the testing hour.

(1) Once to every man and nation, comes the moment to decide,
In the strife of truth with falsehood, for the good or evil side;
Some great cause, some great decision, offering each the bloom or blight,
And the choice goes by forever, ’twixt that darkness and that light.

We can discern many such choices in the Scriptures. Adam and Eve’s decision to believe the devil, rather than believe God, has been affecting the human family ever since (cf. Gen. 2:17; 3:4-6). So has Abraham’s decision to heed his wife’s suggestion and father a child by her Egyptian maid, Hagar (Gen. 16:1-2). The Arab nations descending from that child, Ishmael, have been a thorn in the side of Israel for four millennia.

Israel was challenged to obey God–and warned of the consequences if they didn’t–many times. Moses reviewed God’s laws and told them, “See, I have set before you today life and good, death and evil” (Deut. 30:15). Joshua urged them, “Choose for yourselves this day whom you will serve….But as for me and my house, we will serve the Lord” (Josh. 24:15). And Elijah issued a challenge to Israel when he confronted the prophets of Baal, “How long will you falter between two opinions? If the Lord is God, follow Him; but if Baal, follow him” (I Kgs. 18:21).

The early church faced such major decisions too, in times of persecution. The Jewish leadership in Jerusalem commanded the apostles to stop preaching the gospel.

“They called them and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said to them, ‘Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard.”…[And] Peter and the other apostles answered and said: ‘We ought to obey God rather than men’” (Acts. 4:18-20; 5:29; cf. Lk. 16:13; Rom. 12:9, 21; I Thess. 5:21-22).

What if they’d caved in? How different history might have been! And we face great choices in our day, as well. James Lowell speaks of “new Calv’ries,” (3). Of course Christ’s sacrifice of the cross to pay the debt of our sin cannot be replicated or repeated. But in the sense that we must at times be ready to lay our very lives on the line for truth and justice, we face our own crosses, and our own sacrifices.

This is a hymn that needs to be studied thoughtfully, as well as sung!

(4) Though the cause of evil prosper, yet the truth alone is strong;
Though her portion be the scaffold, and upon the throne be wrong;
Yet that scaffold sways the future, and behind the dim unknown,
Standeth God within the shadow, keeping watch above His own.

Questions:

  1. What great challenges calling for a decisive stand are we facing today, as a nation?
  2. What life-changing decisions are you facing in your own life? What principles will you apply to make your choice?

Links:

Immortal Invisible

Words: Walter Chalmers Smith (b. Dec. 5, 1824; d. Sept. 19, 1908)
Music: St. Denio, by John Roberts (b. Dec. 22, 1822; d. May 6, 1877)

Note: This hymn comes from Dr. Smith’s volume, Hymns of Christ and Christian Life. Hymn Historian Robert McCutchan says Smith’s hymns have a “richness of thought and a vigour of expression,” and this one is no exception. It is both strong poetically and doctrinally. As posted in the Cyber Hymnal, the hymn has five stanzas. However, it is common practice to reduce the number to four, using the first two lines of (4) and (5) to form the final stanza.

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

The opening line of this fine hymn is based on First Timothy 1:17, “Now to the King eternal, immortal, invisible, to God who alone is wise, be honour and glory forever and ever. Amen.” It identifies the One the hymn is intended to praise. Not some mere mortal, or some lesser god, but the eternal, almighty, ever victorious God over all, “who alone” possesses these and a multitude of other qualities.

He is “King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see” (I Tim. 6:15-16). God in His essence is invisible and, in Smith’s word, “inaccessible” to us. By His incarnation, God the Son was translated into a form that human beings could see and know. But, even then, when He revealed Himself in His glory on the Damascus Road, Saul (later called Paul) was struck blind at the glorious sight.

He “alone has immortality” in the sense that it has always been, inherently, a part of His nature while, in the believer’s case, immortality (everlasting life) was given to him, through faith in Christ (Jn. 3:16).

(1) Immortal, invisible, God only wise,
In light inaccessible hid from our eyes,
Most blessèd, most glorious, the Ancient of Days,
Almighty, victorious, Thy great name we praise.

The phrases “unresting, unhasting,” and “nor wanting nor wasting” are wonderfully expressive. The eternal God is always at work (“He who keeps Israel shall neither slumber nor sleep,” Ps. 121:4). But God is never in a hurry, in the sense that He is caught off guard and must rush frantically to catch up.

And the Lord neither lacks anything essential to sustain Him, nor does He waste anything. Normally we’d think of the latter phrase as it relates to ecology and the conservation of earth’s resources. But we can say the same of personal experiences the Lord takes us through, and the difficulties He allows to touch our lives. He has a wise and loving purpose in such things, and will work in them for our good (Rom. 8:28). The last two lines of CH-2, taken from Psalm 36:5-6, are poetic images of God’s abounding provision and righteous judgment.

(2) Unresting, unhasting, and silent as light,
Nor wanting, nor wasting, Thou rulest in might;
Thy justice, like mountains, high soaring above
Thy clouds, which are fountains of goodness and love.

(3) reminds us that God is the Source of all life. And while aging, corruption and death are a fact of this mortal existence, God is utterly changeless in His nature and righteous character. “We blossom and flourish,” then “wither and perish,” but nothing like that touches the eternal God. He says, “I am the LORD, I do not change” (Mal. 3:6; cf. Isa. 40:6-8; Heb. 1:10-12).

The joining of lines from Dr. Smith’s last two stanzas brings the hymn to a soaring conclusion:

Great Father of glory, pure Father of light,
Thine angels adore Thee, all veiling their sight;
All laud we would render; O help us to see
‘Tis only the splendour of light hideth Thee,

Questions:

  1. What is the meaning of the imagery that compares God’s justice to mountains, and His goodness to clouds (2)?
  2. What is the thought behind the final line, “‘Tis only the splendour of light hideth Thee”?

Links:

Since I Have Been Redeemed

Words: Edwin Othello Excell (b. Dec. 13, 1851; d. June 10, 1921)
Music: Edwin Othello Excell

Note: The Cyber Hymnal gives all five stanzas of this hymn, but hymn books rarely do, perhaps because of space. (5) works better as the second to last stanza, since (5) is about our heavenly home.

(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 a very repetitious gospel song, with the phrase, “since I have been redeemed,” repeated some thirteen times! However, it makes good points along the way, and perhaps the phrase bears repeating. It marks a major turning point in anyone’s life. When the sinner puts his faith in Christ, one who was once dead is made alive (Eph. 2:1). He becomes a new creation, spiritually (II Cor. 5:17), and his spiritual night has turned to spiritual day (Eph. 5:8; cf. Acts 26:17-18).

These and many other dramatic changes take place when a person experiences the salvation of God. Mr. Excell notes a number of them in his song, and it’s no wonder he’s determined to “glory in the Saviour’s name.”

(1) I have a song I love to sing,
Since I have been redeemed,
Of my Redeemer, Saviour king,
Since I have been redeemed.

Since I have been redeemed,
Since I have been redeemed,
I will glory in His name,
Since I have been redeemed,
I will glory in the Saviour’s name.

We have a new song to sing (1). “He also brought me up out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my steps. He has put a new song in my mouth–praise to our God; many will see it and fear, and will trust in the LORD” (Ps. 40:2-3; cf. Rev. 5:9; 14:3). And (2) we have a sense of satisfaction in Him that the world could never give. “He satisfies the longing soul, and fills the hungry soul with goodness” (Ps. 107:9; cf. Prov. 19:23).

We have a fresh motivation to live for the Lord and serve Him (2). And we have the witness of the Holy Spirit within that we belong to the Lord (3). I’m sure this is what Edwin Excell means by “I have a witness bright and clear, since I have been redeemed.” He’s not likely speaking of his own testimony but that of the indwelling Spirit of God. “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. 8:16-17).

We have a spiritual joy that is indescribable, through Christ (5), “whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory” (I Pet. 1:8). “Rejoice in the Lord always. Again I will say, rejoice!” (Phil. 4:4). And (CH-4), one day we shall see Him, and live with Christ forever in the heavenly home He’s prepared for us (Jn. 14:2-3).

(4) I have a home prepared for me,
Since I have been redeemed,
Where I shall dwell eternally,
Since I have been redeemed.

Questions:

  1. What changes can you bear witness to in your own life, since you became a Christian?
  2. What are some ways we can “glory in the Saviour’s name,” both among the people of God, and out in the world?

Links:

When We All Get to Heaven

Words: Eliza Edmunds Hewitt (b. June 28, 1851; d. Apr. 24, 1920)
Music: Emily Divine Wilson (b. May 24, 1865; d. June 23, 1942)

Note: A school teacher, and a devoted Sunday School worker, Miss Hewitt was a close friend of Fanny Crosby’s, and also her cousin of Edgar Page Stites, who wrote the gospel song Trusting Jesus. When she was invalided for an extended period. Eliza Hewitt turned her attention to writing gospel songs, and she has given us some fine ones.

(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 those simple gospel songs that contains some encouraging and challenging Bible truth. It begins with a joyous celebration of the promises of the Lord Jesus in John 14…

In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.

John 14:2-3

(1) Sing the wondrous love of Jesus,
Sing His mercy and His grace.
In the mansions bright and blessèd
He’ll prepare for us a place.

When we all get to heaven,
What a day of rejoicing that will be!
When we all see Jesus,
We’ll sing and shout the victory!

In succeeding stanzas, Eliza Hewitt deals with three related themes. First (2) she reminds us that, though this life for the Christian may include suffering and sorrow, that will all be over when we go to our heavenly home. These thoughts surely encouraged her, in her long and painful suffering (from a back injury).

“I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us….For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (Rom. 8:18; II Cor. 4:17; cf. Rev. 21:4).

Since God has promised this glorious future to the saints, we should keep our present challenges in perspective. Let’s keep on keeping on. One glimpse of the Lord Jesus Christ will make whatever we must endure now all worthwhile (3).

(3) Let us then be true and faithful,
Trusting, serving every day;
Just one glimpse of Him in glory
Will the toils of life repay.

(4) seems to allude to Paul’s declaration in Philippians…

Brethren, I do not count myself to have apprehended [attained what is expected of me]; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.

Philippians 3:13-14

Vs. 13 has been interpreted various ways. Some see it as a reference to the heavenly rewards Christians will receive at the judgment seat of Christ. Others see the upward summons of Christ itself to be the prize–as though it will be an indication that the individual’s life work has been completed successfully. Either way:

(4) Onward to the prize before us!
Soon His beauty we’ll behold;
Soon the pearly gates will open;
We shall tread the streets of gold.

Questions:

  1. How (or why) is the soon return of Christ a motivating factor in our life and service for Christ?
  2. How (or why) will one glimpse of Christ make all of earth’s toil and challenges in our Christian lives worthwhile?

Links:

The Church’s One Foundation

Words: Samuel John Stone (b. Apr. 25, 1839; d. Nov. 19, 1900)
Music: Aurelia, by Samuel Sebastian Wesley (b. Aug. 14, 1810; d. Apr. 19, 1876)

Note: The Cyber Hymnal gives the seven stanzas of this hymn. Of these, (1) and (2) are used, and sometimes (4), along with (5). As a closing stanza, the first half of (6), and of (7) are combined as a single stanza. Samuel Wesley, who authored the fine tune Aurelia, was the grandson of famed Methodist 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.)

This magnificent hymn was written by a twenty-seven-year-old pastor, during a time of great doctrinal controversy in the Church of England. A book had been written challenging the accuracy of the first five books of the Bible, and Samuel Stone joined those who defended the trustworthiness of the Word of God. The now unused third stanza focuses particularly on this attempt to discredit the Bible, and thus harm the body of Christ.

The church shall never perish!
Her dear Lord to defend,
To guide, sustain, and cherish,
Is with her to the end:
Though there be those who hate her,
And false sons in her pale,
Against both foe or traitor
She ever shall prevail.

The author wrote a book entitled Twelve Hymns on the Twelve Articles of the Apostles Creed. The present one concerns the statement in the creed, “We believe…in the holy catholic church, the communion of the saints.” (“Catholic” is used here in the sense of universal. It’s not a reference to Roman Catholicism. Some have substituted the word “Christian,” to avoid confusion.

(1) The church’s one foundation
Is Jesus Christ her Lord,
She is His new creation
By water and the Word.
From heav’n He came and sought her
To be His holy bride;
With His own blood He bought her
And for her life He died.

The word foundation is used a couple of times in the Epistles, in a theological sense. First, we are told, “no other foundation can anyone lay than that which is laid, which is Jesus Christ” (I Cor. 3:11). But then, Paul writes that “the household of God [has been] built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone” (Eph. 2:20).

This is not a contradiction. It’s simply an example of imagery being used in two different ways. The latter is a reference to the holy Scriptures, the Word of God, communicated to us by apostles and prophets inspired by the Holy Spirit (II Tim. 3:16; II Pet. 1:20-21). It is through the written Word of God that we learn of the saving work of the living Word, the Lord Jesus Christ, so that the two are inextricably linked. Samuel Stone’s hymn shows that he fully understood this link.

(4) Though with a scornful wonder
Men see her sore oppressed,
By schisms rent asunder,
By heresies distressed:
Yet saints their watch are keeping,
Their cry goes up, “How long?”
And soon the night of weeping
Shall be the morn of song!

The words of the Lord Jesus will not fail to be fulfilled: “I will build My church, and the gates of Hades [i.e. the power of death and the grave] shall not prevail against it” (Matt. 16:18).

Questions:

  1. What do you consider to be the greatest threat to the church of Jesus Christ today?
  2. What various means does God use to defend the church?

Links:

Lord of Life and King of Glory

Words: Christian Burke (b. Sept. 18, 1859; d. _____, 1944)
Music: Calvary (or Stanley), by Samuel Stanley (b. _____, 1767; d. Oct. 29, 1822)

Note: I almost hesitate to call this a little-known hymn, since I’m bound to get a comment on the blog to the effect that it is well-known, at least in some circles. But I doubt that many in the churches I’m familiar with would know it. This is unfortunate. It is a wonderful Mother’s Day hymn–and could be used at other times too.

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

God has ordained that the human family be increased through the “one flesh” relationship of husband and wife (Gen. 1:28), and this has invested motherhood with a unique privilege and responsibility. We are to honour and obey our mothers (Eph. 6:1-2). The Lord Jesus, on the cross, set the example of providing lovingly for His mother Mary.

The fall brought God’s curse upon creation, which includes greater frequency and pain in childbirth (Gen. 3:16). However, a great honour was bestowed upon motherhood, that one day a woman would bear the Saviour, the One who would crush the serpent (Satan) and bring redemption (Gen. 1:15). This was fulfilled in the virgin birth of Christ (Isa. 7:14; cf. Matt. 1:18-23).

Mary’s cousin Elizabeth proclaimed her “blessed…among women,” because of the Baby in her womb (Lk. 1:42), and Mary herself rejoiced (Lk. 1:46-47). In spite of the difficulties of childbirth, it is a wonder in which women rejoice. As the Lord said, “A woman, when she is in labour, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world” (Jn. 16:21).

(1) Lord of life and King of glory,
Who didst deign a child to be,
Cradled on a mother’s bosom,
Throned upon a mother’s knee:
For the children Thou hast given
We must answer unto Thee!

(2) Since the day the blessèd mother
Thee, the world’s Redeemer, bore,
Thou hast crowned us with an honour
Women never knew before;
And that we may bear it meetly
We must seek Thine aid the more.

This fine hymn puts an emphasis on mothers dedicating themselves to a high standard for themselves and their work, by the grace of God. There is a recognition that “we must answer unto Thee” (1), and “we must seek Thine aid the more” (2), for purity of heart, patience, and setting a good example (3). For “deeper insight,” as children grow older, and “new powers of sacrifice,” for “hope to trust them,” and “faith to guide them” (4).

(5) May we keep our holy calling
Stainless in its fair renown,
That when all the work is over
And we lay the burdens down,
Then the children Thou hast given
Still may be our joy and crown.

The hope of Christian mothers is that their children “may be our joy and crown.” Both Paul and John express a similar sentiment with regard to those to whom they minister. John says, “I have no greater joy than to hear that my [spiritual] children walk in the truth” (III Jn. 1:4). And Paul writes to the Thessalonian Christians, “What is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (I Thess. 2:19-20).

Questions:

  1. In your view, what are the most important qualities needed by a mother to be successful?
  2. What mother in the Bible has taught you the most, by her experience? (And how?)

Links:

Praise the Saviour

Words: Thomas Kelly (b. July 13, 1769; d. May 14, 1855)
Music: Acclaim, Traditional German Melody

Note: For more about Thomas Kelly and this hymn, see the Wordwise Hymns 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.)

Praise the Lord! That’s Halal Yah, in Hebrew (or Hallelujah); and allelouia in Greek (or Alleluia). It is the most fundamental reason for which we were created, and why God saves us–that we might be “to the praise of His glory” (Eph. 1:12; cf. vs. 6 and 14). It is to be the occupation of our earthly lives (Heb. 13:15), as it will be our ongoing occupation in the heavenly kingdom (Rev. 19:5).

Thomas Kelly anticipates heaven in his wonderful hymn, but his focus is on the here and now. And this is one of those hymns which has such a precise logical flow, that it should not be abbreviated. Some believe that no hymn should be abbreviated–that we should always sing every stanza. But I’m not against omitting a stanza or more, depending on the situation. This hymn, however, is an exception. I encourage you to sing it all. (See the Cyber Hymnal link below for all the stanzas.)

(1) Praise the Saviour, ye who know Him!
Who can tell how much we owe Him?
Gladly let us render to Him
All we are and have.

(1) begins with the exhortation to praise the Saviour. “Who can tell how much we owe Him?” No one. Even the endless ages of eternity will not be enough to fully explore all the blessings that are ours in Christ. But not only is there a logical reason to continue praising Him; there is a warmth of affection that motivates praise from within. “Jesus is the name that charms us” (2).

Further (3), we exult in the changelessness of the Lord (Heb. 13:8), and in our eternal security in His love (Rom. 8:35-39). God is faithful and utterly trustworthy, but we are aware that, in ourselves, there is the tendency to stray. Therefore, we pray:

(4) Keep us, Lord, O keep us cleaving
To Thyself, and still believing,
Till the hour of our receiving
Promised joys with Thee.

Then comes the capstone–in phrasing that takes a bit of thinking through! If “promised joys with Thee” is what we look forward to, it’s understandable that we, like Paul, should look forward with joyful anticipation to being ushered into the presence of the Lord, “having a desire to depart and be with Christ, which is far better” (Phil. 1:23). Whether by death, or by the imminent rapture of the church…

(5) Then we shall be where we would be,
Then we shall be what we should be,
Things that are not now, nor could be,
Soon shall be our own.

Questions:

  1. What are some ways to praise God, other than verbally?
  2. What are some things it’s harder, humanly speaking, to praise God for, though we should do so?

Links:

Dear Lord and Father of Mankind

Words: John Greenleaf Whittier (b. Dec. 17, 1807; d. Sept. 7, 1892)
Music: Rest (or Maker), by Frederick Charles Maker (b. Aug. 6, 1844; d. Jan. 1, 1927)

Note: This beautiful hymn is taken from a seventeen stanza poem by Whittier called “The Brewing of Soma.” (See the Wordwise Hymns link below for a further explanation.) W. Garrett Horder selected the stanzas he believed would work as a hymn. The Cyber Hymnal gives six, of which (1), (2), (5) and (6) are commonly used.

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

There is certainly a place for joyous praise in the services of the church–though Whittier would not likely go that far. Being a Quaker, he would opt for quiet contemplation, more often than not. But, these things being said, there’s quite a difference between joyful praise, and deafening noise! There are those who insist that the thundering rock style of the world has a place in the worship of the church, but I strongly disagree, and will take a moment to climb up on my soapbox.

Because of the many comments made by rockers in the media, we’re not left in any doubt as to what their intentions are, or what their underlying message is.

  1. In the world, the pounding rhythms are an expression of anger and rebellion against authority. This is contrary to the Bible’s message–that we are to submit to those in authority over us (unless to do so would go against the will of God).
  2. The constant syncopation is meant to represent sensual and sexual activity. The dress and actions of the performers demonstrate that this is what is being represented, immoral and perverse behaviour that God condemns.
  3. The extreme loudness of the music is intended to turn the sound into an emotional experience that is felt through the entire body. The world is void of answers to man’s deepest needs. They must substitute an outwardly generated experience instead.

We want to exalt the Lord and express our desire to obey and serve Him, not shake an angry fist in His face. And we want to promote modesty, sexual purity before marriage, and fidelity within marriage, not immorality. Further, we have the transforming grace of God to offer. We don’t need mechanically generated thrills. Our thrills should come from our meditation on the Word of God, and our fellowship with Him.

Thus Whittier’s point is well taken. If we are to take time to hear the “still small voice” of God, we will need to avoid the carnal bedlam to which so many seem addicted.

(1) Dear Lord and Father of mankind,
Forgive our foolish ways;
Reclothe us in our rightful mind,
In purer lives Thy service find,
In deeper reverence, praise.

(6) Breathe through the heats of our desire
Thy coolness and Thy balm;
Let sense be dumb, let flesh retire;
Speak through the earthquake, wind, and fire,
O still, small voice of calm.

The line “reclothe us in our rightful mind” is an allusion to the Lord Jesus healing the demon-possessed man at Gadara. The townspeople “came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind” (Lk. 8:35). The implication is that the repetitive noisy rantings of some contemporary “worship” approaches a demonic insanity!

Questions:

  1. What is your own conviction regarding the issue of extremely loud contemporary worship?
  2. What kind of music best expresses the worship of your own heart?

Links:

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