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The Day Thou Gavest, Lord

Words: John Ellerton (b. Dec. 16. 1826; d. June 15, 1893)
Music: St. Clement, by Clement Cotterill Scholefield (b. June 22, 1839; d. Sept. 10, 1904)

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

Over the centuries, empires have come and gone. In their day, a few have boasted of their worldwide reach with some version of a now-familiar phrase. Its first application to Britain was likely made in 1773, by George MacCartney, when he wrote of “this vast empire on which the sun never sets.” Maps showed the traditional pink applied to nation after nation, around the world, and phrase was taken up, “The sun never sets on the British Empire.

But, of course, it did. With the coming of the Second World War, the British Empire began to shrink. Many of its colonies and possessions have now become independent nations. But the inspiring point of John Ellerton’s stirring hymn is that the kingdom of God is eternal. It will never pass away. His hymn says, “Thy throne shall never, like earth’s proud empires, pass away” (5). Numerous Scriptures make the point. Here is a sampling.

“The LORD is the true God; He is the living God and the everlasting King” (Jer. 10:10). “Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever” (Isa. 9:7). “The LORD is King forever and ever” (Ps. 10:16; cf. Ps. 145:13; 146:10).

“The God of heaven will set up a kingdom which shall never be destroyed…it shall stand forever” (Dan. 2:44). “His kingdom is an everlasting kingdom, And His dominion is from generation to generation” (Dan. 4:3). “To Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed” (Dan. 7:14).

“Now to the King eternal, immortal, invisible, to God who alone is wise, be honour and glory forever and ever. Amen” (I Tim. 1:17). “Of His kingdom there will be no end” (Lk. 1:33). “The seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Rev. 11:15).

Though Christ is not yet reigning on earth, universally and visibly, when we trust in Him as our Saviour we become citizens of the heavenly kingdom (Phil. 3:20; Col. 1:13-14). And as the work of evangelism goes on, more are being added to the kingdom, all over the globe, and fresh voices of praise and prayer are ascending to the throne. This is the wonderful truth Ellerton’s hymn emphasizes: that the sun never sets on the kingdom of God. The hymn needs to be read or sung in its entirety to get the full impact. I encourage you to click on the Cyber Hymnal link so that you can do that.

(4) The sun that bids us rest is waking
Our brethren ’neath the western sky,
And hour by hour fresh lips are making
Thy wondrous doings heard on high.

(5) So be it, Lord; Thy throne shall never,
Like earth’s proud empires, pass away:
Thy kingdom stands, and grows forever,
Till all Thy creatures own Thy sway.

Questions:

  1. What encouragements do you take from John Ellerton’s beautiful hymn?
  2. Will you be part of the chorus of praise and prayer today?

Links:

I Am Resolved

Words: Palmer Hartsough (b. May 7, 1844; d. Oct. 24, 1932)
Music: James Henry Filmore, Sr. (b. June 1, 1849; d. Feb. 8, 1936)

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

To “resolve” is to come to a firm and definite decision, to strongly determine to do something. It’s the opposite of doubtful hesitation, and of wavering indecision. The distinction brings to mind the prophet’s challenge on Mount Carmel:

Elijah came to all the people, and said, ‘How long will you falter [waver] between two opinions? If the LORD is God, follow Him; but if Baal, follow him.’ But the people answered him not a word.

I Kgs. 18:21

As James puts it, the double-minded man is “unstable in all his ways” (Jas. 1:8). If you can’t decide which path to follow, or you’re constantly trying to hop back and forth between two different paths, it’ll affect all you do. You’ll be constantly second-guessing yourself, and others will find you unreliable. It’s no way to live! Certainly not when it comes to things that determine our eternal destiny.

Of course, many make resolutions and do not keep them (witness the proverbial “New Year’s Resolutions”). But when, as sinners we trust in Christ for salvation, the Holy Spirit comes to dwell within, giving us the power to maintain a Christian walk. We may falter and stumble at times, but it is always possible to seek God’s forgiveness (I Jn. 1:9), and take up our walk again.

In terms of our commitment to God and His Word, a clear-cut choice is called for. As John puts it, “If anyone loves the world, the love of the Father is not in him” (I Jn. 2:15). There’s no in-between. The same thing is seen in Jesus description of the narrow way and the broad way (Matt. 7:13-14). In the stirring words of Joshua, “Choose for yourselves this day whom you will serve….But as for me and my house, we will serve the LORD” (Josh. 24:15). Choose! Decide! (And not to decide…is to decide!)

(1) I am resolved no longer to linger,
Charmed by the world’s delight,
Things that are higher, things that are nobler,
These have allured my sight.

I will hasten to Him, hasten so glad and free;
Jesus, greatest, highest, I will come to Thee.
I will hasten, hasten to Him, hasten so glad and free;
Jesus, Jesus, greatest, highest, I will come to Thee.

That decision relates first of all to the sinner coming to Christ for salvation. “He hath the words of life,” says Hartsough (2), alluding to the conversation of the Lord Jesus with Peter (Jn. 6:66-69). Then, for the Christian, there’s the ongoing commitment to “follow the Saviour, faithful and true each day” (3). And what does that involve? “Heed what He sayeth, do what He willeth,” says the author. And there’s a recognition that this journey will involve opposition: “Friends may oppose me, foes may beset me” (4).

Finally, Palmer Hartsough issues a summons to others. And the resources for the Christian walk are aptly described in one line: “Taught by the Bible, led by the Spirit.” That sums it up nicely. The Word of God is a light to our path (Ps. 119:105), and the Spirit of guides and directs our steps, empowering us to resist temptation and to serve the Lord (Rom. 8:14; cf. Gal. 5:16, 25).

(5) I am resolved, and who will go with me?
Come, friends, without delay,
Taught by the Bible, led by the Spirit,
We’ll walk the heav’nly way.

Questions:

  1. What are your primary resolutions, the things you are determined to do, by the grace of God?
  2. What are you doing to encourage and enlist others to go with you in following Christ?

Links:

Now Thank We All Our God

Words: Martin Rinkart (b. Apr. 23, 1586; d. Dec. 8, 1649)
Music: Nan Danket, by Johann Cruger (b. Apr. 9, 1598; d. Feb. 23, 1662)

Note: Of the old German hymns, this one is second only to A Mighty Fortress Is Our God in popularity. Martin Rinkart called it simply “Thanksgiving.” In Catherine Winkworth’s excellent 1858 English translation, it takes its title from the opening phrase.

(1) Now thank we all our God, with heart and hands and voices,
Who wondrous things has done, in whom this world rejoices;
Who from our mothers’ arms has blessed us on our way
With countless gifts of love, and still is ours today.

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

Some form of the word “thank” is found one hundred and thirty-six times in our English Bibles. When we thank the Lord for something He has given, or something He has done, we show our appreciation for it, and express a recognition of its value. With the understanding that an all-wise God will not allow anything to touch the lives of His children that is not ultimately for our good (Rom. 8:28), and for His glory (Rom. 11:36), we can thank Him, in faith, for all things (I Thess. 5:18; Eph. 5:20), finding reason to be joyful, even in the midst of our trials (Jas 1:2).

Many instances of joyful thanksgiving are found in the Old Testament (cf. I Chron. 16:8-10, 34). The wording of First Chronicles 29:13 seems close to the beginning of Rinkart’s hymn: Now therefore, our God, we thank You, and praise Your glorious name.” Not surprisingly, Psalms, a book that emphasizes the praise of God, contains many exhortations to be grateful, or expressions of thanks (Ps. 75:1; 92:1; 140:13).

(2) O may this bounteous God through all our life be near us,
With ever joyful hearts and blessèd peace to cheer us;
And keep us in His grace, and guide us when perplexed;
And free us from all ills, in this world and the next!

When we move into the New Testament, and especially on this side of the cross, we as the people of God find new reasons for thanksgiving, and a new dimension to our praise, because of all that Christ has done for us. “Thanks be to god, who gives us the victory through our Lord Jesus Christ” (I Cor. 15:57). “Therefore by Him [Christ] 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).

The book of Colossians, with its focus on the preeminence of Christ, mentions our theme again and again (Col. 1:3, 12; 2:6-7; 3:15, 17; 4:2). Thanksgiving to God is to infuse our prayers (Phil. 4:6; I Tim. 2:1). The Philippians text is notable because it suggests that we can (and should) thank the Lord, even while presenting our requests to Him, thanking Him in faith, for how He is going to answer.

Luke 17:11-19 records an interesting incident in the life of Christ. He healed ten lepers, and sent them off to be examined by the priests, as the Law of Israel required. But only one of the ten turned back to say thank you to the Lord. It has often made me wonder whether we’re each about 10% as thankful as we should be, or whether, perhaps, only about 10% of us are thankful to our great God at all!

Praise and thanksgiving should infuse all of our days. Nor will death still the voice of praise. In the light of heaven, we’ll have an even greater awareness of things for which we should go on showing gratitude to our wonderful Lord. Thanksgiving will resound around the throne of God (Rev. 4:9; 7:12; 11:16-17).

(3) All praise and thanks to God the Father now be given;
The Son and Him who reigns with Them in highest heaven;
The one eternal God, whom earth and heaven adore;
For thus it was, is now, and shall be evermore.

Questions:

  1. What are some of the things for which we rarely think to thank the Lord?
  2. What are some reasons why we can be thankful, even for our trials?

Links:

Champions of Gospel Song

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We often use the term “hymns” in a broad, generic sense, to refer to all the sacred songs written for congregational use. However, the Bible, in Colossians 3:16, makes a distinction between:

  • “Psalms” – Scripture set to music, particularly as found in the book of Psalms (e.g. The Lord Is My Shepherd)
  • “Hymns” – Songs specifically to or about God, directed to Him in praise or prayer (e.g. How Great Thou Art)
  • “Spiritual songs” – Likely meaning songs of testimony and teaching, that the singers direct more toward one another (e.g. All the Way My Saviour Leads Me)

The nineteenth century saw a special emphasis on the latter of these three. They were often called “Sunday School Songs” in those days, being thought of as a teaching tool for that agency. Now, they are more usually referred to as “gospel songs.” And one of the greatest proponents and promoters of this genre was Ira Sankey (1840-1908), the soloist and song leader for evangelist Dwight L. Moody.

Gospel songs have sometimes been criticized for being simplistic and repetitious and, without question, some are. But for a reason. As thousands gathered to hear Mr. Moody preach, singing was a prominent feature in all the meetings. The evangelist liked to have about forty-five minutes of singing before he spoke. And sometimes the great hymns of the church were used. But the team sensed a need for something more.

There was a place for songs that were easily learned, and readily remembered. Songs that clearly expressed simple Bible truths, ones that would be imbedded in the memory and continue to be used by the Spirit of God to reinforce the message preached from the Word. Often Sankey sang these as solos (sometimes writing them himself.) But if there was to be participation, those present needed a book to read from. (No overhead projectors or “powerpoint” in those days!).

Usually bright and uplifting in style, when the gospel songs expressed biblical truth clearly they performed an important service. Few people would remember details from Moody’s sermons in later years. But those same people could sing the songs that encapsulated the truths he presented many many years afterward. Through the songs, they also had a way of sharing the truths with others.

For a time, the team employed a book called Hallowed Hymns for the meetings, but it was limited in scope. Mr. Sankey approached the publisher to see if a new edition could be issued that included some of the gospel songs they were using. The publisher refused. So Sankey contacted a London firm (Marshall, Morgan and Scott Ltd.) about creating an entirely new book, and the idea was enthusiastically received. The result was Sacred Songs and Solos, edited by Ira Sankey.

The book was introduced in 1873, during Moody and Sankey’s first evangelistic meetings in Great Britain. It became an instant favourite. Revised and augmented a number of times, over the years since, it eventually has come to contain twelve hundred selections. With that, the version including the musical scores is a weighty volume two inches thick, and really too large for the pew. Thus it was the words-only version that was most popular. Tens of millions of copies were sold–over eighty million by the 1930’s.

Many churches and Sunday Schools in the early days adopted Sacred Songs and Solos. The hymns and gospel songs it contained became a link between churches and whole denominations. So well known were the songs that you could simply call out a number, and many would instantly know the song it identified! It was said that you could go to any city in the British Empire, stand on a street corner, and start singing one of the songs from the book, and soon a group of people would gather and join in.

When the Moody team returned to America in 1875, the story was no different. Outstanding gospel songwriters in the United States–Fanny Crosby, Philip Bliss, George Stebbins, James McGranahan, and more–added their gifts. Churches bought and used the book, and were delighted with it. (I can recall these red paper-backed books being used regularly in our church, in my younger years.)

Not all of the twelve hundred selections continue to be sung of course. But a surprising number have found their way into other hymn books printed since. I encourage pastors and worship leaders to have a copy of Sacred Songs and Solos on hand. It’s a blessing to sit down at a piano, and play and sing through some of the songs that have been left behind. Don’t be discouraged by the Victorian prose. Some lovely treasures can be found there. Songs worth resurrecting and singing again. Truly Dwight Moody and Ira Sankey were champions of gospel song. We can praise God for what they’ve left us.

Pass Me Not

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

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

The Gospel of Luke records the healing of blind Bartimaeus with these words:

It happened, as He was coming near Jericho, that a certain blind man sat by the road begging. And hearing a multitude passing by, he asked what it meant. So they told him that Jesus of Nazareth was passing by. And he cried out, saying, ‘Jesus, Son of David, have mercy on me!’ Then those who went before warned him that he should be quiet; but he cried out all the more, ‘Son of David, have mercy on me!’ So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him, saying, ‘What do you want Me to do for you?’ He said, ‘Lord, that I may receive my sight.’ Then Jesus said to him, ‘Receive your sight; your faith has made you well.’ And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.

Lk. 18:35-43

There’s touching poignancy to the words of Bartimaeus. What a tragedy if the One who had power to help passed by, unheeding! Bartimaeus could not see the Lord, but he clearly knew who He was. “Son of David” was a messianic title (cf. Matt. 21:15; 22:42; Mk. 12:15). He believed that Christ had the power to heal him, and the Lord did just that.

There is an interesting parallel in the writing of the song. On one occasion, Fanny Crosby was asked to speak to the convicts at a state prison. I don’t know if she made reference to this biblical incident, but it seems likely. While she was addressing the men, all at once, one of the prisoners stood and cried out in anguish, “God…Lord…don’t pass me by!” He was followed by others who did the same.

Fanny was so arrested by the urgent pleas of the men that she could not get their cries out of her mind. She said later, “I wrote the lines [of the hymn] with the men’s pleading wail still in my ears.”

(1) Pass me not, O gentle Saviour,
Hear my humble cry;
While on others Thou art calling,
Do not pass me by.

Saviour, Saviour,
Hear my humble cry;
While on others Thou art calling,
Do not pass me by.

There’s some good Bible teaching, simply expressed, in the stanzas that follow. “Help my unbelief” (CH-2) is an allusion to the father of a demon-possessed boy, who brought his son to Jesus. Did he have faith that the Lord could heal him? He said, “Lord, I believe; help my unbelief” (Mk. 9:24). We can identify with that. We all need our faith to grow.

In (3) we have, “Trusting only in Thy merit…save me by Thy grace.” It’s a clear recognition that salvation is all of God. We can do nothing to earn it (cf. Eph. 2:8-9). A similar theme is pursued in the final stanza. Christ is “the Spring of all more comfort,” and no other in heaven or earth can rescue us from sin’s condemnation. Here, she alludes to the words of the psalmist, “Whom have I in heaven but You? And there is none upon earth that I desire besides You” (Ps. 73:25).

(4) Thou the Spring of all my comfort,
More than life to me,
Whom have I on earth beside Thee?
Whom in heav’n but Thee?

This is a fine gospel song. I encourage you to use it often, to call sinners to the Saviour.

Questions:

  1. How does blind Bartimaeus serve as a picture of every sinner in need?
  2. How does Christ’s healing of this man serve as a picture of the spiritual help He can give the sinner?

Links:

He Lives!

Words: Alfred Henry Ackley (b. Jan. 21, 1887; d. July 3, 1960)
Music: Alfred Henry Ackley

Note: He Lives is a more recent gospel song (1933), and is not included, as of now, on the Cyber Hymnal site. That site, however, has a biography of the author. You can read the story of how the song came to be written at 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.)

(1) I serve a risen Saviour, He’s in the world today;
I know that He is living, whatever men may say;
I see His hand of mercy, I hear His voice of cheer,
And just the time I need Him He’s always near.

He lives, He lives, Christ Jesus lives today!
He walks with me and talks with me
Along life’s narrow way.
He lives, He lives, salvation to impart!
You ask me how I know He lives?
He lives within my heart.

This is a joyful, lively song, befitting its thrilling theme. In churches I’ve attended or pastored over the years it’s often been part of our Easter celebration, as well as being sung at other times. However there is something particular about it that needs to be noted, as well as its significant theme. That is that the evidence given for the return of Christ from the grave is almost entirely subjective.

The author “knows that He is living,” because he experiences what Christ can do in his own life, and “in all the world around me” (2). This is certainly a legitimate confirmation that Christ is alive. We need to bear witness to what the Lord is doing in our own lives, and in those of others. However, that subjective argument should not stand alone. What if there are days when I can’t feel Him near me? Or what of all the misery and suffering in the world? Surely there are times and circumstances that could be used as a subjective argument against His resurrection.

The subjective testimony is significant, but our certitude rests more surely and securely on the trustworthy Word of the living God. We have the Holy Spirit-inspired testimony of those who met the risen Christ, and walked and talked with Him. That is the primary witness to His resurrection “whatever men may say.” “Let God be true but every man a liar” (Rom. 3:4).

It is Luke, a medical doctor and a careful historian, who records the angelic announcement to the women who came to the tomb early Sunday morning to anoint Christ’s body: “Why do you seek the living among the dead? He is not here, but is risen” (Lk. 24:5-6). It’s Luke who assures us that the Lord Jesus “presented Himself alive after His suffering by many infallible proofs” (Acts 1:3). It is Peter–who had earlier denied even knowing Christ–who stood forth boldly on the Day of Pentecost and declared, “This Jesus God has raised up, of which we are all witnesses” (Acts 2:32).

The Apostle Paul (then a Pharisee known as Saul) was not only an unbeliever, but violently opposed the cause of Christ (Acts 8:1-3; 9:1-2), until… He met the risen, glorified Christ, on the Road to Damascus–a meeting we are told about first as a historical event (Acts 9:3-22), and twice more in testimonies by Paul (Acts 22:1-16; 26:9-18). Can there be any doubt that the death and resurrection of Christ is the cornerstone of the gospel of grace, and the heart of Paul’s message. Here are just a few mentions of it, in his letters, to make the point:

Rom. 4:24-25; 6:4, 9; 7:4; 8:11, 34; 10:9; I Cor. 14:9; 15:4, 12-20; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10; II Tim. 2:8.

(3) Rejoice, rejoice, O Christian, lift up your voice and sing
Eternal hallelujahs to Jesus Christ the King!
The Hope of all who seek Him, the Help of all who find,
None other is so loving, so good and kind.

Questions:

  1. According to First Corinthians 15:12-19, what negative things would be the case if Christ had not risen?
  2. What does the fact that Christ is alive today, mean to you, in a practical way?

Links:

O Master, Let Me Walk with Thee

Words: Washington Gladden (b. Feb. 11, 1836; d. July 2, 1918)
Music: Maryton, Henry Percy Smith (b. Dec. ____, 1825; d. Jan. 28, 1898)

Note: The Cyber Hymnal gives us all of Gladden’s poem. However, most hymnals use only (1), (2), (5), (6). His two more negative stanzas are omitted. (In the original poem, they constituted a single stanza.)
O Master, let me walk with Thee,
Before the taunting Pharisee;
Help me to bear the sting of spite,
The hate of men who hide Thy light.
The sore distrust of souls sincere
Who cannot read Thy judgments clear,
The dullness of the multitude,
Who dimly guess that Thou art good.

Walking is used as picture language for living the Christian life. The imagery is used dozens of times in the New Testament. For example, we are told:

  • “Walk in the steps of faith” (Rom. 4:12), and “walk by faith” (II Cor. 5:7).
  • “Walk in the Spirit [submissive to and empowered by the Holy Spirit]” (Gal. 5:16, 25), and “walk in Him [Christ]” (Col. 2:6).
  • “Walk just as He [Christ] walked” (I Jn. 2:6).
  • “Walk worthy of the Lord” (Col. 1:10).
  • “Walk to please God” (I Thess. 4:1).
  • “Walk according to His commandments (II Jn. 1:6), and “walk in truth (III Jn. 1:3, 4).
  • “Walk in wisdom” (Col. 4:5)
  • “Walk in love” (Eph. 5:2).

The Christian “walk” (or life) is made up of repeated steps of faith and obedience, faith and obedience. All that’s covered in the above texts, and more, could be included, but Washington Gladden’s hymn focuses particularly on loving service for the Lord. If we “walk as He walked” (I Jn. 2:6), we’ll see the needs of those around us, and respond with compassion and grace.

(1) O Master, let me walk with Thee,
In lowly paths of service free;
Tell me Thy secret; help me bear
The strain of toil, the fret of care.

(2) Help me the slow of heart to move
By some clear, winning word of love;
Teach me the wayward feet to stay,
And guide them in the homeward way.

The last two stanzas call attention to several qualities that will bless our lives and our service for Christ. We certainly need patience. There are many obstacles and disappointments in service. We also need faith and hope that God will work, using our feeble efforts, and multiplying them, by His grace. Finally, there is that settled peace of heart in testing times.

(5) Teach me Thy patience; still with Thee
In closer, dearer, company,
In work that keeps faith sweet and strong,
In trust that triumphs over wrong.

(6) In hope that sends a shining ray
Far down the future’s broadening way,
In peace that only Thou canst give,
With Thee, O Master, let me live.

Questions:

  1. If we walk as Christ walked, what kinds of things will characterize our life and service for God?
  2. For you, what is the most difficult part of walking with the Lord?

Links:

The Sands of Time Are Sinking

Words: Anne Ross Cundell Cousin (b. Apr. 27, 1824; d. Dec. 6, 1906)
Music: Rutherford, by Chrétien d’Urhan (b. Feb. 16, 1790; d. Nov. 2, 1845)

Note: This beautiful hymn has been cited as the longest hymn in the English language. With its nineteen stanzas, and nearly eight hundred words, it would certainly have few competitors! However, the nineteen stanzas are more technically a poem, written as a tribute to a godly Scottish pastor named Samuel Rutherford (1600-1661).
A strong evangelical preacher and warm-hearted minister, he suffered opposition from the state church. His dying words, which inspired the poem, were, “Glory, glory dwelleth in Immanuel’s land [i.e. heaven].” Many of the lines of this hymn are quotations from, or were inspired by, the correspondence of Samuel Rutherford.
Usually, hymn books use only four or five of Cousin’s stanzas: (1), (2), (13), (15), (17)–which does not make a particularly lengthy hymn. A number of stanzas of the poem contain biographical and historical references, and would not be as suitable for a hymn. For example:

(10) Fair Anwoth by the Solway, to me thou still art dear,
E’en from the verge of heaven, I drop for thee a tear.
Oh! If one soul from Anwoth meet me at God’s right hand,
My heaven will be two heavens, In Immanuel’s land.

For over thirty years, the sonorous voice of an announcer has intoned these words at the beginning of each episode of a television soap opera: “Like sands through the hourglass, so are the Days of our Lives.” It’s a picture of the inevitable passing of time. And there comes a day when, for each individual, the sands will run out. Apart from the return of Christ, each of us will sooner or later pass from this earthly scene.

Some face the end in sickness and pain, and perhaps in fear and dread of what may be on the other side of death. Others, Samuel Rutherford among them, have looked with delight and eager anticipation on being ushered into the presence of Christ. For the believer death is but a doorway to something far grander and more wonderful. It’s like the dawning of a new day.

(1) The sands of time are sinking, the dawn of heaven breaks;
The summer morn I’ve sighed for—the fair, sweet morn awakes:
Dark, dark hath been the midnight, but dayspring is at hand,
And glory, glory dwelleth in Immanuel’s land.

In a stanza seldom used today, the speaker testifies that even suffering death, many times over, would be well worth reaching “Immanuel’s Land.”

(5) The King there in His beauty, without a veil is seen:
It were a well spent journey, though seven deaths lay between:
The Lamb with His fair army, doth on Mount Zion stand,
And glory–glory dwelleth in Immanuel’s land.

(15) makes use of imagery from the Song of Solomon (cf. S.S. 6:3). “He brought me to the banqueting house, and his banner over me was love” (S.S. 2:4). Like Solomon’s beloved bride, the “poor vile sinner,” cleansed by the blood of the Lamb” will revel in a personal relationship with the Lord Jesus Christ. A relationship based on “His merit,” not our own (I Cor. 1:30; II Cor. 5:17; Eph. 1:3).

O I am my Beloved’s and my Beloved’s mine!
He brings a poor vile sinner into His “house of wine.”
I stand upon His merit—I know no other stand,
Not even where glory dwelleth in Immanuel’s land.

The book of Revelation speaks of the wedding celebration that will take place when the church, the spiritual bride of Christ, is finally united to Him.

Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write: Blessed are those who are called to the marriage supper of the Lamb!’

Rev. 19:7-9

But in that day, surely we’ll not be enamoured with the beauty of our own garments, wonderful as they are. Our focus will be upon the surpassing glory of our heavenly Bridegroom.

(17) The bride eyes not her garment, but her dear bridegroom’s face;
I will not gaze at glory but on my King of grace.
Not at the crown He giveth but on His piercèd hand;
The Lamb is all the glory of Immanuel’s land.

Questions:

  1. What do the verses quoted suggest to you as to some of the spiritual qualities of Pastor Rutherford?
  2. Would this kind of longing for our heavenly home be a hindrance to living for Christ and serving Him here and now? (Explain your answer.)

Links:

To God Be the Glory

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

Note: The Wordwise Hymns links below describe the interesting travels of this hymn. Written in America, it was taken to Britain, and promptly forgotten in the land of its birth. Almost a century later, it was rediscovered in Britain, and carried back to America by the Billy Graham team!

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

(1) To God be the glory, great things He hath done;
So loved He the world that He gave us His Son,
Who yielded His life an atonement for sin,
And opened the life gate that all may go in.

Praise the Lord, praise the Lord,
Let the earth hear His voice!
Praise the Lord, praise the Lord,
Let the people rejoice!
O come to the Father, through Jesus the Son,
And give Him the glory, great things He hath done.

This is a wonderfully joyous song of praise from the pen of Fanny Crosby. To God be glory–the Greek word (doxa), has to do with the revelation of God’s distinctive excellence and, by extension, praising Him for these things.

All that God is and does, and all He has created, reflect glory to Him. “For of Him and through Him and to Him are all things, to whom be glory forever” (Rom. 11:36). And the glory due to Him will extend through all eternity, “to whom be glory forever and ever” (Gal. 1:5; cf. Phil. 4:20).

The infinite wisdom God has shown, and will forever demonstrate, in doing things as He has, is also forever glorious. “To God our Saviour, who alone is wise, be glory and majesty, dominion and power, both now and forever” (Jude 1:25; cf. Rom. 16:27). One way this is clearly demonstrated is in the church of Jesus Christ. “To Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen” (Eph. 3:21; cf. vs. 10).

To God belongs eternal glory for His preservation of the saints, and for their coming exaltation. As the Apostle Paul puts it, “The Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever” (II Tim. 4:18). And in eternity we’ll praise Him because He “has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen” Rev. 1:6).

The root and superabundant Source of all that God has done and will yet do for us fallen human beings is made possible by the saving work of His Son. That is the central theme of Fanny Crosby’s song of praise. She exalts the Lord because the multiplied blessings of salvation are “through Jesus Christ, to whom be glory forever and ever” (Heb. 13:21).

(2) O perfect redemption, the purchase of blood,
To every believer the promise of God;
The vilest offender who truly believes,
That moment from Jesus a pardon receives.

In (3), as in a number of her songs, Fanny Crosby rejoiced to think that one day she would see her Saviour face to face. This is all the more poignant and meaningful since she was blind, and spent most of her life in darkness. She praised the Lord that His face would be the first she’d see.

(3) Great things He has taught us, great things He has done,
And great our rejoicing through Jesus the Son;
But purer, and higher, and greater will be
Our wonder, our transport, when Jesus we see.

Questions:

  1. If you had only one aspect or blessing of your salvation for which you could praise the Lord, what would it be?
  2. No one is too wicked to be saved by God’s grace, through faith. Even “the vilest offender” can come to God. But on the other hand, no one is too good not to need saving. Explain.

Links:

My Sins Are Blotted Out

Words: Merrill Everett Dunlop (b. May 9, 1905; d. June 15, 2002)
Music: Merrill Everett Dunlop

Note: The Cyber Hymnal does not include the hymn, as of the writing of this post. It does have a picture and a brief note on the writer/composer, Merrill Dunlop. The story of how the song came to be written is found at the Wordwise Hymns link.

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

It’s one of the great truths of Scripture that, by His grace, God has provided a way for our sins to be forgiven, and our record wiped clean. Peter preached, early in Acts, “Repent therefore and be converted, that your sins may be blotted out” (Acts 3:19). That concept of blotting out the record of our sins can be traced through the Old Testament too. (Though this was anticipatory, and was only made possible by the death of Christ on Calvary, yet to come.)

“Blotted out.” It’s a term that means wiped out, erased, or obliterated. Our sins are completely gone from the record that was against us. After his terrible sins of adultery and murder, David prayed, “Have mercy upon me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgressions….Hide Your face from my sins, and blot out all my iniquities” (Ps. 51:1, 9).

In a prophetic vision of the future restoration of Israel, Isaiah wrote of God saying, “I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins….I have blotted out, like a thick cloud, your transgressions, and like a cloud, your sins. Return to Me, for I have redeemed you” (Isa. 43:25; 44:22). “As far as the east is from the west, So far has He removed our transgressions from us” (Ps. 103:12).

“The blood of Jesus Christ His Son cleanses us from all sin” (I Jn. 1:7; cf. Eph. 1:7). That is the wonderful truth of it, proclaimed in the opening stanza of Merrill Dunlop’s gospel song:

What a wondrous message in God’s Word!
My sins are blotted out, I know!
If I trust in His redeeming blood,
My sins are blotted out, I know!

My sins are blotted out, I know!
My sins are blotted out, I know!
They are buried in the depths of the deepest sea:
My sins are blotted out, I know!

Mr. Dunlop’s second stanza looks back at the “before” and rejoices in the “afterward” of God’s great salvation.

Once my heart was black, but now what joy,
My sins are blotted out, I know!
I have peace that nothing can destroy,
My sins are blotted out, I know!

And finally there’s the knowledge that the believer is heaven-bound. A salvation that only gave a measure of satisfaction in this life would be no salvation at all. We look forward to being ushered into the presence of God, and joining in a great song of praise with all the redeemed, a delight that will be repeated endlessly.

I shall stand some day before my King,
My sins are blotted out, I know!
With the ransomed host I then shall sing:
“My sins are blooded out, I know!”

Question:

  1. What does the image of sins being “blotted out” convey to you?
  2. How do we “know” this has actually happened?

Links:

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