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Let Us with a Gladsome Mind

Words: John Milton (b. Dec. 9, 1608; d. Nov. 8, 1674)
Music: Monkland, by John Antes (b. March 24, 1740; d. Dec. 17, 1811)

Note: The tune Innocents also works with the hymn, an old French melody harmonized by William H. Monk in 1850.

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

This old hymn was written in 1623, when Milton was fifteen years old. It is a paraphrase of Psalm 136, with the psalm’s repeated antiphonal response framed as the refrain of the song. One can picture the Levites and the people of Israel, singing this song back and forth.

Each of the 26 verses of the psalm ends with: “For His mercy endures forever.” The Hebrew word translated “mercy” is checed, including such qualities as goodness, kindness and faithfulness. It is sometimes translated “lovingkindness,” or “steadfast love.” And God’s checed for His people is unchanging and everlasting.

The incessant repetition of the psalmist’s theme certainly emphasizes that the loving care of the Lord endures forever, that we can count on it being unfailing, and steadfast. But why repeat it so often? There’s also a negative implication in the repetition–that we so often forget this wonderful truth. All of our worry and anxiety, and fleshly scheming, shows how unconvinced we are. We need this memory aid: “His mercy endures forever!”

(1) and (2) covers Ps. 136:1-3, which is a declaration of the utter supremacy of God over the idol gods of the nations (cf. Ps. 96:5).

Let us, with a gladsome mind,
Praise the Lord, for He is kind.

For His mercies aye endure,
Ever faithful, ever sure.

Let us blaze His name abroad,
For of gods He is the God.

(3), as well as (5) and (6), have to do with God’s creative power, which is described at greater length in Ps. 136:4-9. He is the Maker of all things (cf. Gen. 1:1-3; 31; Heb. 1:3).

He with all commanding might
Filled the new made world with light.

He the golden tressèd sun
Caused all day his course to run.

Th’horned moon to shine by night;
’Mid her spangled sisters bright.

(4) seems to give a summary of God’s deliverance of Israel from bondage in Egypt, later enabling them to put down their enemies and conquer the Promised Land (Ps. 136:10-24).

He hath, with a piteous eye,
Looked upon our misery.

In (7) we have a paraphrase of Ps. 136:25, which exalts the Lord for providing food for “all flesh” (cf. Ps. 145:15).

All things living He doth feed,
His full hand supplies their need.

As believers, we can praise the Lord because, at all times, and in all circumstances, His steadfast love is unchanging!

Questions:

  1. How has the Lord demonstrated His unfailing love and kindness to you, in the past week?
  2. Has your church ever tried singing this hymn antiphonally? You might divide men and women, or one side of the sanctuary and the other, and echo the stanzas and the refrain back and forth.

Links:

Not All the Blood of Beasts

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Boylston, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11:1872)

Note: The Cyber Hymnal pairs the tune Southwell, by William Daman (c.1550-1593) with this hymn. But I’m more familiar with the use of Boylston with it.

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

What an uncountable number of Old Testament offerings are summed up in that little word “all,” in the opening line of the hymn. Century after century, altar after altar, thousands upon thousands of animals slain. But…

Not all the blood of beasts
On Jewish altars slain
Could give the guilty conscience peace
Or wash away the stain.

So, was it “all” for nothing? All useless? No, the Lord would hardly command something that had no point and purpose.

1) First, we must see the last two lines of (1) above in the ultimate sense. No, there was no possibility that the death of an animal could pay finally for the sins of a man or woman. The sacrifices didn’t have the power to “take away” sins (Heb. 10:4). However, they did cover over sin, in the eyes of God, and secure forgiveness for the sinner, because the Lord saw them as anticipating what Christ would do in the future.

When the offerer recognized that he had broken God’s law, and saw the offering as involving the death of an innocent substitute in his place, it was accepted by the Lord as efficacious. Repeatedly, in the instructions given regarding the Day of Atonement, it is said that the sacrifice atoned for all the sins of the people. “On that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the LORD” (vs. 30, cf. vs. 16, 17, 21, 22, 33, 34).

2) In addition to providing real forgiveness, the sacrifices were a foreshadowing of the final remedy. The death of an innocent substitute in place of the guilty sinner was enacted each time a sacrifice was offered. That principle of substitutionary atonement was finally and fully completed at the cross. Christ was “the Lamb of God who takes away the sin of the world” (Jn. 1:29), “as of a lamb without blemish and without spot” (I Pet. 1:18-19; cf. 2:22). “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Heb. 9:12). “Christ died for our sins” (I Cor. 15:3).

(2) But Christ, the heav’nly Lamb,
Takes all our sins away;
A sacrifice of nobler name
And richer blood than they.

3) There is, further, in the almost endless repetition of the Old Testament sacrifices, a vivid reminder of the absolute holiness of God, and the terrible universality of sin. Habakkuk says of the Lord, “You are of purer eyes than to behold evil, and cannot look on wickedness” (Hab. 1:13). “[Our] iniquities have separated [us] from our God” (Isa. 59:2). Each one of us is disqualified from standing in the presence of God, “For all have sinned and fall short of the glory of God” (Rom. 3:23). God must punish sin, and all have sinned. Of that, the many sacrifices were an ongoing reminder.

4) Finally, the animal sacrifices demonstrate again and again the necessity of a personal appropriation of God’s remedy for sin. Just reciting words and going through the rituals was not enough (Mk. 7:6). The words and actions of the offerer needed to be a meaningful expression of an attitude of heart. In the Old Testament, when an offerer laid his hand upon the head of the sacrificial animal (Lev. 1:3-4), he was saying, “This represents me. This is what I deserve. This animal is dying in my place.” And we do likewise, when we turn, as sinners to the Saviour, and say, “I believe that Jesus died for me.”

(3) My faith would lay her hand
On that dear head of Thine,
While, like a penitent, I stand,
And there confess my sin.

Questions:

  1. What are some of the rituals or acts by which some falsely believe they received eternal salvation?
  2. What is some of the evidence that a person who trusts Christ as Saviour is truly saved?

Links:

My Jesus, I Love Thee

Words: William Ralph Featherstone (b. July 23, 1846; d. May 20, 1873)
Music: Gordon, by Adoniram Judson Gordon (b. Apr. 13, 1836; d. Feb. 2, 1895)

Note: There is some question about the dating of this song. Some say it was written in 1858, when the author was sixteen years old. But if the date of his birth is correct, he was only twelve at that time. The writing of the hymn possibly took place in 1862.

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

This simple hymn was written by William Featherstone in his teens. It expresses his devotion to Christ following his recent conversion. But it has been the testimony of many saints since, all along their life’s journey. Catherine Booth, wife of William Booth, the founder of the Salvation Army, sang it on her deathbed.

Peter speaks of the Lord Jesus as the One “whom having not seen [we] love” (I Pet. 1:8). Love for the Lord is commanded (Matt. 22:37), and it’s demonstrated chiefly by obedience to His Word (Jn. 14:23). But in addition to being an act of the will, it’s also the warm response of the redeemed heart, as prompted by the indwelling Spirit of God.

As believers, we love Him as our “gracious Redeemer” and “Saviour” (1) And the author exults, “I know Thou art mine”–that He is my Saviour. Just as surely as we are His, He belongs to us, in terms of our right to fellowship with Him, and claim our position as joint heirs with Him. A relationship like that calls for a response: “For Thee all the follies of sin I resign.” (Or, as I believe the original had it, “For Thee all the pleasures of sin I resign,” cf. Heb. 11:24-25.) In either case, Featherstone describes a desire to do that which pleases the Lord.

In (2) we have: “I love thee because Thou hast first loved me,” a direct reference to First John 4:19, “We love Him because He first loved us.” Clearly the love of Christ was most fully expressed at Calvary. “Having loved His own…He loved them to the end” (Jn. 13:1). “The Son of God…loved me and have Himself for me” (Gal. 2:20). That He was willing to suffer so terribly for us, prompts our loving response.

It might seem unusual for a teenager to think so graphically of his coming death (3). But this hymn was written in the days before wonder drugs and technical marvels in medicine. Death was all too common. The average life expectancy, when Ralph Featherstone wrote these words, was about forty! (The author died at the age of twenty-seven.) But he confidently testifies that, just as he will demonstrate his love for Christ “as long as Thou lendest me breath,” he will also love the Lord “when the death dew lies cold on my brow.”

Morbid as this may sound to modern ears, it’s not the end. Young Featherstone is no secular humanist, thinking that death and the grave is the end of all. He trusts in the promise of Christ: “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” (Jn. 14:2-3).

The final stanza (4) is so uplifting and triumphant that, in congregational singing, it seems to call for a slightly quickened tempo, and perhaps a modulation to a higher key (as The Celebration Hymnal arrangement has it).

In mansions of glory and endless delight,
I’ll ever adore Thee in heaven so bright;
I’ll sing with the glittering crown on my brow;
If ever I loved Thee, my Jesus, ’tis now.

Questions:

  1. How would you describe the Lord’s love for us? And how would you describe the ideal love of the believer for Him? (What does each look like in practical terms?)
  2. What is the opposite of love for the Lord? And why is it that some do not love Him?

Links:

He Leadeth Me

Words: Joseph Henry Gilmore (b. Apr. 29, 1834; d. July 23, 1918)
Music: William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: The unusual story of the origin of this hymn is found in both of the links below–about a man who wrote a hymn without even knowing it!

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

Without much question, Psalm 23 is the favourite of all one hundred and fifty found in the book of Psalms. Perhaps it’s the best known of any Bible passage, with the possible exception of Matt. 6:9-13, containing “The Lord’s Prayer.” No wonder many versions and paraphrases of the text have been turned into hymns. The Cyber Hymnal currently lists over 40, and at a glance I could think of a couple more that might be included.

Joseph Gilmore’s song doesn’t adhere to the text of Scripture. It’s more of a meditation on the six verses of the psalm. He begins (in (1)) by rejoicing in the blessedness and comfort that it gives him to know the Shepherd leads him, wherever he goes, whatever he does. It would be a dreadful thing, to be wandering through the wilderness of this world, with no one to guide and protect us, no one to take us to the still waters and green pastures of spiritual nourishment. God is concerned about that too.

It’s something that moved the heart of Christ to have compassion on those who came to Him. “Jesus, when He came out [of the boat], saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things” (Mk. 6:34). They certainly had spiritual leaders, but they were blind leaders of the blind (Matt. 15:12, 14), men who added to the burdens of those who followed them, rather than relieving them (Matt. 23:4)

These were not true shepherds of the flock. They were too full of pride and self-interest to be concerned about others (cf. Jn. 10:11-13). It was like “having no shepherd” at all. What a comfort to have, in the Lord, a wise and gracious Shepherd leading us, a loving and compassionate Shepherd, who has our best interests in mind!

But does that mean there will never be difficult days, or challenges to face? Of course not. And Mr. Gilmore’s hymn faces that reality (2). In addition to travelling through “Eden’s bowers,” and “by waters still,” there are “scenes of deepest gloom,” and sometimes a “troubled sea” to navigate. But, even then, the Shepherd leads us on. And even in the midst of danger and difficulty, we can be victorious. “Thanks be to God who always leads us in triumph in Christ” (II Cor. 2:14).

Given that we have such a Shepherd, how should we respond? (3) and the refrain indicate that. (Note: the word “repine” means to be fretful or complaining.)

Lord, I would place my hand in Thine,
Nor ever murmur nor repine;
Content, whatever lot I see,
Since ’tis my God that leadeth me.

He leadeth me, He leadeth me,
By His own hand He leadeth me;
His faithful follower I would be,
For by His hand He leadeth me.

Serenity and contentment in difficult times are only possible when we trust in the Shepherd, and have confidence in Him. Paul tells us he “learned…to be content,” indicating it wasn’t a natural thing. But he could be confident in all circumstances, “through Christ who strengthens me” (Phil. 4:11, 13).

The psalm speaks of how the Shepherd gives comfort and aid, even in “the valley of the shadow of death” (Ps. 23:4). His leading does not end at the grave. It goes on through death, and into the eternal day (4). The Bible says, “The Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes” (Rev. 7:17).

And when my task on earth is done,
When by Thy grace the vict’ry’s won,
E’en death’s cold wave I will not flee,
Since God through Jordan leadeth me.

Questions:

  1. Can you list some qualities of our divine Shepherd that make Him the best shepherd anyone could ever have?
  2. What does the parable of the lost sheep (Lk. 15:3-7) add to our understanding of the Shepherd’s loving care?

Links:

Great Hymns That Are Less Familiar

Here are a few hymns that are not found in many current non-denominational hymn books. I printed them on a hand-out for a church music seminar I conducted a few years back. When I mentioned the list in a post, I immediately got a request for it. So here are the hymns.

O Praise Ye the Lord!

By Henry W. Baker, 1875
Tune: Laudate Dominium (Parry)
(Could use Hanover, or Lyons)

Baker’s hymn of exuberant and abounding praise to God is to my mind almost unmatched by any other on the same theme. What a great hymn to sing on Thanksgiving Sunday!

O praise ye the Lord! praise Him in the height;
Rejoice in His Word, ye angels of light;
Ye heavens, adore Him by whom ye were made,
And worship before Him in brightness arrayed.

O praise ye the Lord! Praise Him upon earth,
In tuneful accord, ye sons of new birth;
Praise Him who hath brought you His grace from above,
Praise Him who hath taught you to sing of His love.

O praise ye the Lord! All things that give sound;
Each jubilant chord re-echo around;
Loud organs, His glory forth tell in deep tone,
And sweet harp, the story of what He hath done.

O praise ye the Lord! Thanksgiving and song
To Him be outpoured all ages along!
For love in creation, for heaven restored,
For grace of salvation, O praise ye the Lord!

O praise ye the Lord and sing a new song,
Amid all His saints His praises prolong;
The praise of their Maker His people shall sing,
And children of Zion rejoice in their King.

With timbrel and harp and joyful acclaim,
With gladness and mirth, sing praise to His name,
For God in His people His pleasure doth seek,
With robes of salvation He clotheth the meek.

In glory exult, ye saints of the Lord;
With songs in the night, high praises accord;
Go forth in His service, be strong in His might,
To conquer all evil and stand for the right.

For this is His Word: His saints shall not fail,
But over the earth their pow’r shall prevail;
All kingdoms and nations shall yield to their sway.
To God give the glory and praise Him for aye.

At Even, Ere The Sun Was Set

By Henry Twells, 1868
Tune: Angelus

The author refers to the scene described in Mark 1:32-34, making a personal application to those of us who struggle with “various ills.” (Some have noted that a more accurate wording of the first stanza might be “when the sun was set,” marking the end of the Sabbath, vs 21.) But that does not obscure Mr. Twells’s remarkable catalogue of cares, which touches each of us.

At even, ere the sun was set,
The sick, O Lord, around Thee lay;
O, with what divers pains they met!
O, with what joy they went away!

Once more ’tis eventide, and we,
Oppressed with various ills, draw near;
What if Thy form we cannot see?
We know and feel that Thou art near.

O Saviour Christ, our woes dispel;
For some are sick, and some are sad;
And some have never loved Thee well,
And some have lost the love they had.

And some are pressed with worldly care
And some are tried with sinful doubt;
And some such grievous passions tear,
That only Thou canst cast them out.

And some have found the world is vain,
Yet from the world they break not free;
And some have friends who give them pain,
Yet have not sought a friend in Thee.

And none, O Lord, has perfect rest,
For none is wholly free from sin;
And they who fain would serve Thee best
Are conscious most of wrong within.

O Saviour Christ, Thou too art Man;
Thou hast been troubled, tempted, tried;
Thy kind but searching glance can scan
The very wounds that shame would hide.

Thy touch has still its ancient power.
No word from Thee can fruitless fall;
Hear, in this solemn evening hour,
And in Thy mercy heal us all.

Forth In Thy Name

By Charles Wesley, 1749
Tune: Duke Street
(Or Rockingham)

Wesley has captured the need of the working man or woman to honour Christ through the day. No other hymn I know of expresses the theme so well.

Forth in Thy name, O Lord, I go,
My daily labour to pursue;
Thee, only Thee, resolved to know
In all I think or speak or do.

The task Thy wisdom hath assigned,
O let me cheerfully fulfil;
In all my works Thy presence find,
And prove Thy good and perfect will.

Preserve me from my calling’s snare,
And hide my simple heart above,
Above the thorns of choking care,
The gilded baits of worldly love.

Thee may I set at my right hand,
Whose eyes mine inmost substance see,
And labour on at Thy command,
And offer all my works to Thee.

Give me to bear Thy easy yoke,
And every moment watch and pray,
And still to things eternal look,
And hasten to Thy glorious day.

For Thee delightfully employ
Whate’er Thy bounteous grace hath giv’n;
And run my course with even joy,
And closely walk with Thee to heav’n.

Lamp Of Our Feet

By Bernard Barton, 1826
Tune: Beatitudo

This lovely hymn praises the Word of God with some memorable imagery.

Lamp of our feet whereby we trace
Our path when wont to stray;
Stream from the fount of heav’nly grace,
Brook by the traveler’s way.

Bread of our souls whereon we feed,
True manna from on high;
Our guide and chart wherein we read
Of realms beyond the sky.

Pillar of fire, through watches dark,
Or radiant cloud by day;
When waves would break our tossing bark,
Our anchor and our stay.

Word of the ever living God,
Will of His glorious Son;
Without Thee, how could earth be trod
Or heav’n itself be won?

Yet to unfold thy hidden worth,
Thy mysteries to reveal,
That Spirit which first gave thee forth,
Thy volume must unseal.

Lord, grant us all aright to learn
The wisdom it imparts
And to its heavenly teaching turn
With simple, childlike hearts.

The Day Thou Gavest, Lord, Is Ended

By John Ellerton, 1870
Tune: St. Clement

At first appearance, this hymn may seem to be an evening, or closing hymn. But it actually presents a missionary theme, with an inspiring vision that carries us around the world.

The day Thou gavest, Lord, is ended,
The darkness falls at Thy behest;
To Thee our morning hymns ascended,
Thy praise shall sanctify our rest.

We thank Thee that Thy church, unsleeping,
While earth rolls onward into light,
Through all the world her watch is keeping,
And rests not now by day or night.

As o’er each continent and island
The dawn leads on another day,
The voice of prayer is never silent,
Nor dies the strain of praise away.

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.

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.

Lord, With Glowing Heart I’d Praise Thee

By Francis Scott Key, 1819
Tune: Hyfrydol
(Or Faben)

Francis Scott Key is the author of America’s Star Spangled Banner. Many may not realize he was a vibrant Christian, but this hymn certainly reveals his heart.

Lord, with glowing heart I’d praise Thee,
For the bliss Thy love bestows,
For the pardoning grace that saves me,
And the peace that from it flows:
Help, O God, my weak endeavour;
This dull soul to rapture raise:
Thou must light the flame, or never
Can my love be warmed to praise.

Praise, my soul, the God that sought thee,
Wretched wanderer, far astray;
Found thee lost, and kindly brought thee
From the paths of death away;
Praise, with love’s devoutest feeling,
Him Who saw thy guilt-born fear,
And the light of hope revealing,
Bade the blood-stained cross appear.

Praise thy Saviour God that drew thee
To that cross, new life to give,
Held a blood sealed pardon to thee,
Bade thee look to Him and live.
Praise the grace whose threats alarmed thee,
Roused thee from thy fatal ease;
Praise the grace whose promise warmed thee,
Praise the grace that whispered peace.

Lord, this bosom’s ardent feeling
Vainly would my lips express.
Low before Thy footstool kneeling,
Deign Thy suppliant’s prayer to bless:
Let Thy grace, my soul’s chief treasure,
Love’s pure flame within me raise;
And, since words can never measure,
Let my life show forth Thy praise.

Be Still, My Soul

Words: Katharina Amalia Dorothea von Schlegel (b. Oct. 22, 1696; d. _____, circa 1768)
Music: Finlandia, by Jean Sibelius (b. Dec. 8,1865; d. Sept. 20, 1957)

Note: Katharina von Schegel’s hymn originally contained six stanzas. Jane Borthwick translated five of these into English. The Cyber Hymnal includes them all.

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

Taking her inspiration from Psalm 46:10-11, “Be still, and know that I am God….The Lord of hosts is with us,” the author has created a message of profound reassurance. In my view, it is one of our greatest hymns.

In the above Bible text, the words “be still” mean more than simply be quiet. They also carry the thought: Relax! But, oh how difficult that is, at times. With compelling imagery, the author describes the problems that assail us, with phrases such as: the cross of grief or pain, every change, thorny ways, all now mysterious, waves and winds, when dearest friends depart, all is darkened in the vale of tears, your sorrows and your fears, all He takes away, disappointment, passing clouds, and so on.

When all around us is confusion and chaos, or when life’s painful problems seem to crowd around and hem us in, what then? Relax? How can we relax at such a time. Miss von Schlegel suggests about a dozen reasons why.

(1) “God is on our side.” And “if God is for us, who can be against us?” (Rom. 8:31). Further, we can be assured “He faithful will remain.” The Bible says, “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord” (I Cor. 1:9; cf. 10:13). In Christ, we have a “heavenly Friend” who will lead us “to a joyful end,” even if it be, at times, “through thorny ways” (Ps. 23:1-6; Heb. 4:14-16).

(2) The Lord is able “to guide the future, as He has the past.” There is value in reviewing past blessings, whether those experienced by men and women described in Scripture (Rom. 15:4), or those living more recently, we ourselves, and those we know. We can be assured that “all now mysterious shall be bright at last” (I Cor. 13:12).

The last two lines of this stanza were a great encouragement to me personally, after a difficult double surgery. They refer to another time when the words “Be still!” were spoken. The Lord Jesus was in a boat on the Sea of Galilee, when a fierce storm arose, threatening to swamp them (Mk. 4:37). But Christ “rebuked the wind and said to the sea, ‘Peace, be still!’ And the wind ceased and there was a great calm” (vs. 39).

Be still, my soul: the waves and winds still know
His voice who ruled them while He dwelt below.

(3) is not often used, and that is unfortunate. It deals particularly with the experience of losing a loved one. Even when we are confident that the individual is with the Lord, there is the pain of parting and loss. Katharina von Schlegal assures us the Lord can minister to us in such a time.

Be still, my soul: when dearest friends depart,
And all is darkened in the vale of tears,
Then shalt thou better know His love, His heart,
Who comes to soothe thy sorrow and thy fears.
Be still, my soul: thy Jesus can repay
From His own fullness all He takes away.

(4) Encourages us with all that will be forever put behind us, when we are “forever with the Lord”–things such as “disappointment, grief and fear,” as well as “change and tears.”

God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.

Rev. 21:4

As with a number of other hymns I’ve discussed in these posts, I encourage you and your church to sing this hymn, and sing it often. The truths it contains are both biblical and profoundly encouraging.

Questions:

  1. When our inner peace is disturbed, what are some of the reasons?
  2. Take a look at the stanzas of the hymn included in the Cyber Hymnal (link below), and see if you can make your own list of reasons why the child of God can “be still,” rather than fretful and discouraged.

Links:

Once for All

Words: Philip Paul Bliss (b. July 9, 1838; d. Dec. 29, 1876)
Music: Philip Paul Bliss

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

As Christmas of 1871 approached, Mr. Bliss’s wife Lucy asked a friend if she had any ideas for a present for her husband. The friend suggested she give him a bound volume of English periodicals called Things New and Old. She did so, and Philip greatly appreciated the gift. It was while reading an article there that made reference to Romans 8 and Hebrews 10, that Philip Bliss got the idea for the present song.

(1) Free from the law, O happy condition,
Jesus has bled and there is remission,
Cursed by the law and bruised by the fall,
Grace hath redeemed us once for all.

Free! What does that mean? And more importantly, what does God mean by it, in the context of our freedom from the Law? Does it mean that God now shrugs at sin? That He means us to live however we like? No, of course not. But the world has some strange ideas about freedom.

Janis Joplin’s soul-wrenching recording of Me and Bobby McGee contains the line “Freedom’s just another word for nothin’ left to lose.” One gets the impression of a person for whom life has gone sour, who decides to booze it up, and party it up, because what else is there? (Perhaps a picture of Janis’s own experience. The legendary rock star died of a heroin overdose in 1970.) But, of course, the song lyrics are the devil’s lie. In this mortal life, there’s always something to lose (cf. Mk. 8:36)! The line presents a completely wrong-headed definition of the word freedom.

On this side of the cross, the Bible proclaims, “We are not under law but under grace” (Rom. 6:14-15). The weakness of the Law was that it could only identify sin, and condemn the sinner (Rom. 3:20; 7:7). Nobody (apart from Christ) was able to keep it perfectly, and the Law had no power to save (Rom. 8:1-4). Grace has provided two things the Law could not: a means of clearing our debt of sin, and of empowering us to live lives that are pleasing to God.

First, God, in grace (His undeserved favour), sent His Son into the world to pay the penalty for all sin for all time (Rom. 3:21-26; I Pet. 3:18). That payment is applied personally to all who will trust in Christ as Saviour.

(2) Now we are free, there’s no condemnation,
Jesus provides a perfect salvation.
“Come unto Me,” O hear His sweet call,
Come, and He saves us once for all.

The second thing the grace of God does is give us His indwelling Holy Spirit when we trust in Christ, by whom we are regenerated and empowered to believe and obey God, and serve Him acceptably, day by day (Gal. 5:16, 22-23; II Pet. 1:3).

(3) “Children of God,” O glorious calling,
Surely His grace will keep us from falling;
Passing from death to life at His call;
Blessèd salvation once for all.

Questions:

  1. How would you explain Christian liberty (what it is, and what it is not)?
  2. Can you explain how the kind of “freedom” the world often talks about is actually a harmful bondage?

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Amidst Us Our Beloved Stands

Words: Charles Haddon Spurgeon (b. June 19, 1834; d. Jan. 31, 1892)
Music: Hamburg, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

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

The writings of the great Baptist preacher, Charles Spurgeon, continue to be in print, more than a century after his death. His Treasury of David is a classic work on the Psalms, and there are many collections of his sermons available. Pastor Spurgeon also published a hymn book (Our Own Hymn Book) for use in the Metropolitan Tabernacle, in London, where he served. It contains a number of his own creations, of which this is one.

The theme of the song is the need for a perceptive and insightful participation in the Lord’s Supper (I Cor. 11:23-28). It’s so easy to go through the form of this service in a ritualistic way, paying little attention to its meaning. What is the remedy?

First, we need to recognize that the Lord Himself is present, when we meet in His name (Matt. 18:20). The bread and the wine are “emblems” or symbols, reminding us of Christ’s broken body and shed blood. Though He isn’t with us physically, as He was with the disciples of old, we can recall that scene to mind, and see Him with the eyes of faith (Jn. 20:26-29; cf. Lk. 24:39).

(1) Amidst us our Belovèd stands,
And bids us view His piercèd hands;
Points to the wounded feet and side,
Blest emblems of the Crucified.

(2) reminds us what a rich banquet is ours at the Lord’s table. Not physically, of course, in the small tokens of the bread and the cup. They are only a picture of something grander, the spiritual bounty that is ours through Christ, and the blessing of His fellowship, as we gather with His people. “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:32). God has “blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). As believers, we’re recipients of “the riches of His grace” (Eph. 1:7).

(2) What food luxurious loads the board,
When at His table sits the Lord!
The wine how rich, the bread how sweet,
When Jesus deigns the guests to meet!

Now, comes the problem: our own spiritual dullness and lack of perception. Perhaps it is sin that is hindering our fellowship with the Lord (cf. Isa. 59:1-2), or simply human weakness. We may be cumbered with other responsibilities and duties (as Martha was, Lk. 10:40), or distracted by some burden we carry. Whatever the case, we can see the elements of the Communion Service, and miss the One they represent.

(3) If now, with eyes defiled and dim,
We see the signs, but see not Him;
O may His love the scales displace,
And bid us see Him face to face!

Of course, sin needs to be dealt with. We need to confess and forsake it, if we’re to fellowship with the Lord at His table (I Cor. 11:28; I Jn. 1:9). But we also need to refocus our thoughts on Him. It will encourage our hearts to review past blessings from the Lord. For Peter, James, and John, there was the recollection of the transfiguration, “when with Him on the holy mount” (4) (cf. Ps. 22:3-5).

(5) Thou glorious Bridegroom of our hearts,
Thy present smile a heav’n imparts!
Oh lift the veil, if veil there be,
Let every saint Thy beauties see!

Questions:

  1. What are some of the “beauties” of Christ we can see, with the eyes of faith?
  2. What practical suggestions can you think of to help “every saint” have a meaningful and enriching experience at the Lord’s table?

Links:

Some of the Best

Likely the hymns an individual considers “the best” are given that ranking for a variety of reasons. Perhaps they’re ones that are familiar, ones whose tune is catchy, ones learned in childhood, or ones that have been a special blessing over the years. But a couple of lists made more than a century ago may be of interest. How many of the songs on the list below would be on your own list of the best hymns?

A book called The Best Church Hymns was published in 1899 by the Presbyterian Board of Publication. It was compiled by Louis F. Benson, the editor of that denomination’s hymnal of 1895. Benson lists thirty-two hymns which appeared most often across 107 different American and British hymn books of the late nineteenth century, spanning several denominations, and ranked from most frequent to least. (All were in at least 80% of the hymnals.) Some of these top-ranking hymns are given in the list below.

Before Benson, in 1885, James King published An Account of the 325 Standard Hymns of the Highest Merit According to the Verdict of the Whole Anglican Church. It is striking to see the number of his top-ranking hymns that also appeared in Benson’s list. (The Anglican ranking for hymns on the list is given in brackets.)

These lists come from around the same time, but the perspective of the two men is different. One is an American, the other British. One has given us an inter-denominational list, the other has focused on the Anglican Church. And yet there is a great deal of correspondence. These are certainly among the finest hymns in the English language. Though I’d likely include a few more–songs such as How Firm a Foundation, The Spacious Firmament, or Be Still, My Soul, could be included. But those on the list are definitely some of the best.

To see if the hymns are still being included in our hymnals, I checked four sample non-denominational books, spanning a number of years: the Worship and Service Hymnal (1957), Great Hymns of the Faith (1968), The Celebration Hymnal (1997), and Rejoice Hymns (2011). All the following are found in at least one book, most are in all four.

  • Rock of Ages (4)
  • When I Survey the Wondrous Cross (10)
  • Jesus, Lover of My Soul (8)
  • All Praise to Thee, My God, This Night (1)
  • Jesus, I My Cross Have Taken
  • Sun of My Soul (9)
  • Awake, My Soul, and with the Sun (6)
  • Hark! the Herald Angels Sing (2)
  • Abide with Me (5)
  • How Sweet the Name of Jesus Sounds (15)
  • Nearer, My God, to Thee
  • From Greenland’s Icy Mountains
  • O God, Our Help in Ages Past (19)
  • Jerusalem the Golden (7)
  • Lo, He Comes with Clouds Descending (3)
  • Jesus Shall Reign Wher’er the Sun (40)
  • Glorious Things of Thee Are Spoken (31)
  • All Hail the Power of Jesus’ Name(46)
  • O Worship the King (32)
  • Christ the Lord Is Risen Today (37)
  • Guide Me, O Thou Great Jehovah
  • Just as I Am, Without One Plea
  • God Moves in a Mysterious Way (49)
  • Jesus, the Very Thought of Thee
  • Children of the Heavenly King
  • Holy, Holy, Holy (11)

Take My Life and Let It Be

Words: Frances Ridley Havergal (b. Dec. 14, 1836; d. June 3, 1879)
Music: Hendon, by Henri Abraham Cesar Malan (b. July 7, 1787; d. May 18, 1864)

Note: The division of Miss Havergal’s lines into hymn stanzas has been done in various ways, depending on what tune is used. Her original was set out in two-line couplets. This fits the tune Patmos, written for the hymn by the author’s father, William Henry Havergal. The Cyber Hymnal has the song as three eight-line stanzas. But those who use the tune Hendon, arrange the words in six four-line stanzas, with a repeat of the last line in each case. The variations all work, since each couplet forms a separate aspect of our dedication.

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

Our dedication to the Lord, as Christians, is an important matter. In the Word of God we read, “ I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Rom. 12:1). To “present” is to offer up, to make an offering of something, to surrender it to the Lord, putting it entirely at His disposal.

The verb tense in this verse is critical to our understanding of what we’re to do. In the Greek language in which Paul wrote, it describes a once-for-all action. So, the meaning is, “Make a decisive dedication of your bodies, once and for all to God. Commit yourselves to Him totally and forever.”

We hear of people “rededicating” their lives to the Lord. I think I know what they mean, but it’s actually a misnomer. In God’s sight there’s to be only one dedication. It’s not a case of, “Today I’ll do this. And tomorrow…well, we’ll see!” No. It’s to be what a marriage is supposed to be, a commitment for life. Everything we do after that either fulfils our pledge, or breaks it. So, if we backslide, and begin to live in disobedience and unbelief, what’s called for is a confession of our sin, and a return to our original commitment. Any “rededication” is actually a return and affirmation of the one that came before.

One more thing. Why does the text speak of dedicating our bodies? We’d perhaps have expected it to say “your souls,” or “your lives.” However, the body is the home of the soul, and the physical instrument through which our lives are lived out. In a sense, we don’t possess our whole lives. They include an unknown future that’s still out of our reach. We can’t dedicate what we don’t have. But we can turn over our bodies to God. If we do that, once and for all, then everything else is included.

It’s that “everything else” that’s so beautifully identified, point by point in Frances Havergal’s wonderful hymn.

(1) “Take may life….my moments and my days,” all of the time You give me. “Take my hands….take my feet,” reigning as Lord over what I do, and where I go.

(2) “Take my voice….take my lips,” that I may speak and sing for You. “Take my silver and my gold,” including all my material possessions. And “take my intellect,” that I may use my mind for You.

(3) “Take my will and make it Thine,” and may my heart be “Thy royal throne.” This is the offering of love and devotion to the Lord, and finishing with an all-inclusive act of dedication that sums everything up: “Take myself, and I will be ever, only, all for Thee.” Ever, only, and all. There’s nothing beyond that!

Take my life, and let it be
Consecrated, Lord, to Thee.
Take my moments and my days;
Let them flow in ceaseless praise.

Questions:

  1. What are some of the obstacles that keep us from this kind of complete dedication?
  2. Romans 12:1 begins, “I beseech you [plead with you] therefore.” That word “therefore” points back to the motivating reasons for our dedication Paul discussed earlier. What are they?

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