Menu

In Christ There Is No East or West

Words: William Arthur Dunkerley–pen name John Oxenham (b. Nov. 12, 1852; d. Jan. 23, 1941)
Music: St. Peter (also called Reinagle), by Alexander Robert Reinagle (b. Aug. 21, 1799; d. Apr. 6, 1877)

Note: Bill Dunkerley was a successful businessman before he became a writer. With his father, he operated a wholesale grocery business, with branches in Europe and the United States. He travelled extensively in the States, in Canada, and Europe too, and was an expert mountain climber.

When he turned to writing, he left the grocery business behind, and engaged in his new pursuit full-time, producing over 40 novels, and 20 books of poetry. Mr. Dunkerley often wrote under the pen name of John Oxenham–a name he took from a sea captain in Charles Kingsley’s adventure novel, Westward Ho! He was a dedicated Christian, and served as a deacon and a Bible teacher in his church, in London.

(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 hymn about Christian brotherhood, and about the service for Christ that flows from that. (It was originally thought of as a missionary hymn.)

In Christ there is no East or West,
In Him no South or North;
But one great fellowship of love
Throughout the whole wide earth.

This is a blessed thought. But I do want to say something more in this article about the politically correct tinkering in some hymn books that has changed “mankind’ to “humankind,” in (2), and “brothers of the faith” to “members of the faith,” and “who serves my Father as a son” to “who serves my Father as His child,” in (3).

In my view, this is not only unnecessary, it’s silly. Sometimes, words such as mankind, brother, and son, are used in a generic sense. We all know that. And are we to assume that women have so little perception that they aren’t aware that such statements include them? Carried to the extreme, these folks want to alter even the Scriptures, and call God our mother, as well as our Father, so nobody feels left out.

Leaving aside the fact that it is the way Mr. Dunkerley wrote the hymn, there are other reasons why words such as “brother” and “son” should be retained. For one thing, the terms are used extensively of Christians in the Word of God. And if we believe in the verbal inspiration of the Scriptures, we need to be very careful about thinking we know better what the words should be.

Examples are too numerous to mention many, but consider the following. The Bible exhorts believers to exhibit “brotherly love” (Rom. 12:10; I Thess. 4:9; Heb. 13:1). And we are to “love the brotherhood” in the family of Christ (I Pet. 2:17). The Bible also refers to all Christians as “sons of God” (Rom. 8:14; Gal. 4:6-7).

The writers were guided by the Holy Spirit in this matter. It certainly avoids the clumsiness and complications that would ensue by repeatedly including “sons and daughters,” brothers and sisters. Can you imagine how it would be otherwise?

Whoever has this world’s goods, and sees his [or her] brother [or sister] in need, and shuts up his [or her] heart from [him or her], how does the love of God abide in him [or her]? (I Jn. 3:17).

Yes, it may be the masculine terms are meant generically. But there’s another issue too. The Bible refers to believers as both children of God, and sons of God. Those who want to do away with what they see as the “exclusiveness” of the latter, often change them all to “children.” However, the two aren’t precisely the same thing.

We are children of God, brought into His forever family, through the new birth (Jn. 1:12-13). But all born-again children of God are also elevated to the position of sonship, at the moment of conversion. In ancient times, sonship meant a recognition of certain adult rights and privileges in the family. In the spiritual realm, these privileges of sonship are ours by adoption (Eph. 1:5). We should revel in both these truths, not blend them into one.

One more thought, before I finish. I sometimes wonder if those who are obsessed with removing all such masculine references from our hymnody (and even from the Bible) may actually have emasculated the Christian faith in the minds of many, leaving it, by default, the province of women and children. What if these references are taken to heart particularly by men? Is that so harmful? We need men! Spiritually robust men of strong Christian character, to lead our families, and provide leadership in the church.

(3) Join hands, then, brothers of the faith,
Whatever your race may be!
Who serves my Father as a son
Is surely kin to me.

For a fuller discussion of this issue, I refer you to my topical article Confessions of a Male Chauvinist (Or maybe not!).

Questions:

  1. Christians are one in Christ (I Cor. 12:12-13), yet we are to “endeavour” to make that unity practical and visible (Eph. 4:1-3). What will be involved in this?
  2. Christians will not agree on every detail of Bible interpretation, but to work together we must surely have some common ground on the fundamentals of the faith. In your view, what are those fundamentals (the basics on which we must not compromise)?

Links:

I Would Be True

Words: Howard Arnold Walter (b. Aug. 19, 1883; d. Nov. 1, 1918)
Music: Peek, by Joseph Yates Peek (b. Feb. 27, 1843; d. March 17, 1911)

(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 important to have some goals in life, to give us a sense of direction. Of course there are many personal decisions to be made that can affect our course. But the Bible lays down the moral and spiritual perimeters within which we are to choose our path. Howard Walter believed that. He intended the poem that became his hymn as a statement of “My Creed,” a brief statement of the spiritual goals he espoused.

It doesn’t cover everything, but there are some good pointers here. He begins, in (1) with, “I would be true [faithful, trustworthy], for there are those who trust me.” Perhaps it’s a friend, or a spouse, or our children. Whoever it is, they need to know that our word is reliable, that they can count on us. And the desire to be “pure” often relates to that. A broken trust, such as when one partner cheats on another, or when a child is abused, is a terrible thing. It can take a long time to mend.

I would be true, for there are those who trust me;
I would be pure, for there are those who care;
I would be strong, for there is much to suffer;
I would be brave, for there is much to dare.

Then, there’s friendship and love–and not just for those who love us in return. “If you love those who love you, what credit is that to you? For even sinners love those who love them” (Lk. 6:32). We need to show the kindness and love of Christ to “the foe, the friendless” (2). To those who oppose us, and those whom others have cast aside (cf. Lk. 15:1-2). And “I would be humble, for I know my weakness.” The common phrase, “There but for the grace of God go I,” is more than a trite truism. We each can say, “by the grace of God I am what I am” (1Cor. 15:10).

Howard Walter also expresses the desire to walk with the Lord (3). To be “constantly in touch with God,” to “follow where He leads me,” and “keep the path Christ trod.” For Him, that was a path of consistent obedience to His heavenly Father. “I always do those things that please Him,” Jesus declared (Jn. 8:29; cf. I Pet. 2:22). The path Christ trod was also one of loving sacrifice. He said, “I am the good shepherd. The good shepherd gives His life for the sheep” (Jn. 10:11). In these things, we’re to follow His example (Jn. 13:14-15; I Cor. 11:1; I Pet. 2:21).

It’s a fine aspiration, but it’s humanly impossible. As Paul puts it, “What I will to do, that I do not practice; but what I hate, that I do” (Rom. 7:15). We’ve all been there, wanting to do better, but seeing each day our weakness and fallibility. Doing right is impossible without the enabling grace of God, moment by moment. “It is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and gave Himself for me” (Gal. 2:20). “Walk in the Spirit [submissive to His leading, and dependant on His power] and you shall not fulfil the lust of the flesh” (Gal. 5:16).

I would be faithful through each passing moment;
I would be constantly in touch with God;
I would be strong to follow where He leads me;
I would have faith to keep the path Christ trod.

Questions:

  1. In (2) Walter says, “I would look up, and laugh, and love, and lift.” In your own words, how do these four things relate to our Christian lives?
  2. If you were to write your own “creed,” what are some of the things you would include?

Links:

O Zion, Haste

Words: Mary Ann Faulker Thomson (b. Dec. 5, 1834; d. March 11, 1923)
Music: Tidings, by James Walch (b. June 21, 1837; d. Aug. 30, 1901)

Note: This a great missionary hymn was originally published with six stanzas. Today, hymn books normally include four – (1), (2), (3), and (5).

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

The apparent reference to the church of Jesus Christ as “Zion” is rooted in an amillennial theology which I do not share. This view takes temporal and material blessings and challenges addressed to the nation of Israel, and applies them spiritually (or allegorically) to the church. But the church is not Israel, nor is Israel the church. God has His plan and program for each.

Zion is not a symbol of the church. In the Word of God it is never anything but a real, literal city. Zion was the name of the Jebusite stronghold that David captured, renaming it the City of David, and making it the centre of his kingdom (I Chron. 11:5). Originally referring to a hill in the southeast of what became Jerusalem, the name Zion later came to be applied to the city as a whole.

When Christ returns to reign, Zion (Jerusalem) will be the earthly capital of His millennial kingdom (Isa. 2:1-4; 4:1-6; Zech. 1:16-17). In Hebrews 12:22, the word is applied to the heavenly city–called “New Jerusalem” in Revelation 21:1-3. After God creates a new heaven and a new earth, this city will descend to the earth, and God will abide in the midst of the saints of all the ages, forever.

Since Zion is not the church, some hymn book editors have amended the title and the first line to read: “O Christian, haste.” The last line of the final stanza used (5) could be changed to “O Christian, haste to bring the brighter day.” When that is done, the application to the people of God on this side of the cross becomes clear.

Each of the four stanzas says something meaningful and important.

The hymn begins (1) with a call to fulfil the Great Commission (Matt. 28:18-20) with “haste.” I don’t think Mrs. Thomson has an impetuous and thoughtless rush in mind. Rather, she appeals to believers to keep working with a sense of urgency. The time is short before Christ returns, and “The Lord is…not willing that any should perish but that all should come to repentance” (II Pet. 3:9).

Sadly, so many are still bound in “the prison house of sin,” with nobody to tell them that Christ died to save them (CH-2). The Bible says that the unsaved are under the power of Satan (Acts 26:18), and are “subject to bondage” (Heb. 2:14-15). “But thanks be to God, who gives us the victory through our Lord Jesus Christ” (I Cor. 15:57). We have a message, as the hymn’s refrain reminds us, of “redemption and release.”

Publish glad tidings, tidings of peace;
Tidings of Jesus, redemption and release.

In (3), Mary Ann Thomson references Paul’s sermon on Mars Hill, in which he speaks of God as the One in whom “we live and move and have our being” (Acts 17:28). Yet, though He is the supreme Lord over all, in grace, He “stooped to save.” We have that condescension graphically described in Philippians 2:8, where we’re told that Christ “humbled Himself and became obedient to the point of death, even the death of the cross.”

Finally, in (5), we are given three main ways in which we can be part of the enterprise to “go into all the world and preach the gospel” (Mk. 16:15). We can “give of our sons” and daughters to the work. We can support the work financially. And we can pray for God’s blessing on the ministry of His servants. In our day, with the Internet, it is often much easier to keep in contact with missionaries around the world. Because of this, we might add sending notes of encouragement as another means by which we can help our missionaries.

(1) O Christian, haste, thy mission high fulfilling,
To tell to all the world that God is light,
That He who made all nations is not willing
One soul should perish, lost in shades of night.

Questions:

  1. Think of one or two Christian missionaries you know. How might you encourage and help them in the coming week?
  2. I heard of a pastor who ends each Sunday morning with these words to his congregation: “The worship is over; now the service begins.” What did he mean? How will that affect your life?

Links:

Come, Ye Sinners, Poor and Wretched

Words: Joseph Hart (b. _____, 1712; d. May 24, 1768)
Music: Bryn Califaria, by William Owen (b. Dec. 12, 1813; d. July 20, 1893)

(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 a great lesson being taught, all through the events recorded in the Word of God. That we human beings need God to be all that God intends us to be–to live fulfilling and meaningful lives. And that the path of sinful independence is the path to eternal ruin, while the path of faith and obedience is one of eternal blessing. One of the reasons there are so many examples of this in the Scriptures is that we are so slow to learn! Sometimes, only the painful consequences of our sin will motivate us to turn to God for help.

The life of David provides an example. Israel’s greatest king, he is described as a man after God’s own heart (Acts 13:22). Yet he was far from perfect. The Bible starkly records how he lusted after a married women named Bathsheba. He not only committed adultery with her, but had her husband Uriah killed, so he could legitimately take her as his wife. David thought he had covered up his sin, but of course, God knew–and David knew that God knew.

For months, he felt absolutely stretched. He said later, “When I kept silent, my bones grew old through my groaning all the day long. For day and night Your hand was heavy upon me; My vitality was turned into the drought of summer. Selah [Think of that!]” (Ps. 32:3-4). It was only when he turned to God in repentance that he found relief. “I acknowledged my sin to You, and my iniquity I have not hidden. I said, ‘I will confess my transgressions to the Lord,’ and You forgave the iniquity of my sin. Selah [Think of that!]” (vs. 5).

Of course, there are other things besides sin that bring pain and trouble into our lives. Sometimes, it may be struggles and sorrows we face simply because we live in an imperfect and fallen world. Other times, the burdens of faithful service for Christ may be involved. But whatever it is, the Lord invites us to come to Him for needed grace and mercy (Heb. 4:16). “Come to Me, all you who labour and are heavy laded,” the Lord says, “and I will give you rest” (Matt. 11:28).

Over two hundred and fifty years ago, Joseph Hart wrote a wonderful hymn about that–another that we should sing more often. It was two years after his conversion to Christ, but he seems to have remembered well his struggles of soul in former times. His song issues the Lord’s invitation to those who are “poor and wretched” sinners, those who are “weak and wounded, sick and sore.” The invitation is for those who are “needy,” those who are “weary [and] heavy laden,” and “bruised and broken by the fall.”

Along the way, in his great hymn, Mr. Hart speaks with great clarity about the deliverance found in Christ. The Lord not only feels sorry for the sufferer, but He has the ability to do something about his plight. He “ready stands to save you, full of pity joined with power.” The hymn also emphasizes that salvation is a gift of God’s grace. It is offered “without money” or cost of any kind, because the Lord has already paid our debt (cf. Isa. 55:1-2; I Jn. 2:2).

In (3) comes this insight: “If you tarry till you’re better, you will never come at all.” That strikes at the root of a common misconception: that we are responsible to somehow patch ourselves up, and improve ourselves to the point where God will accept us. But no amount of self-reformation can remove the condemnation that hangs over us, as guilty sinners. We must come just as we are, warts and all.

It is only through coming to Christ in faith that we are saved (Rom. 3:23; Jn. 3:16, 18). “Not the righteous; sinners Jesus came to call,” says Hart. And compare the words of Christ, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance” (Mk. 2:17).

Lo! th’incarnate God, ascended,
Pleads the merit of His blood;
Venture on Him, venture wholly;
Let no other trust intrude;
None but Jesus, none but Jesus, none but Jesus,
Can do helpless sinners good;
Can do helpless sinners good.

Questions:

  1. Why is it that people feel the Lord should accept them for their efforts to reform and do good deeds? And why is this inadequate?
  2. What is your own experience with coming to Christ, and the result?

Links:

A Charge to Keep I Have

Words: Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Boylston, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

Note: There are a couple of doctrinal issues in this hymn, which later editing have addressed. In the original, line 3 of the first stanza is “A never-dying soul to save.” But that seems to place the emphasis on man’s efforts to save himself–which I’m sure Wesley did not intend. The line is as amended, “Who gave His Son my soul to save,” as John 3:16 declares.

To accommodate those who don’t share Wesley’s Arminian theology (as I do not), editors commonly alter the last lines of the hymn (in (4)). There is no eternal safety in the original: “Assured, if I my trust betray, / I shall for ever die.” Surely, even one sin can be seen as a betrayal of trust. So are we to assume the saints lose their salvation every time they sin? No. A misbehaving child is still a child of his father. These lines have been amended to: “And let me ne’er my trust betray, / But press to realms on high.”

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

The inspiration for this hymn came to Charles Wesley reading Matthew Henry’s commentary on Leviticus 8:35. The Bible text says:

Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and keep the charge of the Lord, so that you may not die; for so I have been commanded.

Lev. 8:35

The task was given to the Levitical priests, the responsibility to see that all that was done at the Tabernacle of Israel was in keeping with the Word and will of God. Though these initial seven days on duty related to their own ceremony of consecration (vs. 33), it was also to be an ongoing commission (Num. 1:53).

Wesley, in his last stanza (discussed above) seems to suggest that the punishment for failure to keep one’s “charge” is eternal death, but that is not likely the sense in Leviticus. The punishment for priestly disobedience was physical death (cf. Lev. 10:1-2).

The comments by Matthew Henry that caught Wesley’s attention were:

We have, every one of us, a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duties to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master.

The Matthew Henry Commentary, p. 121

(1) A charge to keep I have,
A God to glorify,
Who gave His Son my soul to save,
And fit it for the sky.

(2) To serve the present age,
My calling to fulfil:
O may it all my powers engage
To do my master’s will!

Many things have changed, on this side of the cross. There is no longer a Levitical tribe of priests, or one central tabernacle (or temple) as Israel had. And because of the great sacrifice of Christ, God’s Lamb (Jn. 1:29), we no need to offer animal sacrifices. They were simply a foreshadowing of Calvary.

However, the New Testament addresses all Christians as “a holy priesthood,” and “a royal priesthood” (I Pet. 2:5, 9). As such, we are to offer sacrifices of praise to God (Heb. 13:15), and the sacrifice of service to others (Heb. 13:16). “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10). And a significant part of our work is the proclamation of the gospel (Mk. 16:15).

God didn’t save Christians to sit and soak and sour. There is work for each to do, in the service of the King, according to the gifts and opportunities the Lord provides. Our rewards (or lack of them), at the judgment seat of Christ, will be according to whether we have spent our resources to gain what is fleeting (wood, hay and stubble, to use the Bible’s imagery), or “gold, silver, precious stones” (I Cor. 3:11-15).

Questions:

  1. What kinds of things do people strive to acquire that could be labelled wood, hay and stubble?
  2. What kinds of things in our Christian service could be called gold, silver, and precious stones?

Links:

Even Me

Words: Elizabeth Harris Codner (b. _____, 1824; d. March 28, 1919)
Music: William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Note: Author Elizabeth Harris married a pastor, Rev. Daniel Codner. She wrote her hymn in the summer of 1860, and it was published the following year. Mrs. Codner’s original hymn had seven stanzas. Most books currently use only four ((1), (2), (3) and (6). Occasionally, (4) is included, rounding out the Trinitarian structure that deals with the Father, the Son, and the Holy Spirit.) You can see all seven on the Cyber Hymnal link below. Notice, in the stanza on the Holy Spirit, how she accurately reflects the Spirit’s ministry of glorifying Christ (cf. Jn. 16:14).

(4) Pass me not, O mighty Spirit!
Thou canst make the blind to see;
Witnesser of Jesus’ merit,
Speak the Word of power to me;
Even me, even me,
Speak the Word of power to me.

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

Even me. It’s a phrase that’s also used effectively in Philip Bliss’s Jesus Loves Even Me. As an expression of humility, it recognizes the total unworthiness of the supplicant. It’s as though the one praying is saying, “Lord, you’re blessing many others so freely. As for me, in myself, I’m not worthy of the least of your favours. But perhaps, as the blessings rain down, You could spare a few drops even for me.”

It reminds me of an incident in the Gospels, when a Syro-Phoenician woman sought the Lord’s help for her demon-possessed daughter (Matt. 15:21-28). She was a Gentile, and therefore had no right to the covenant blessings promised to the Jews. The Lord Jesus reminded her that His ministry was to Israel (vs. 24) and, “It is not good to take the children’s bread and throw it to the little dogs” (vs. 26). It was not said unkindly, but to test her faith. And she passed with flying colours, saying:

“Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.”

All right, if she was, in His imagery, just a little dog under the table, even they had access to the crumbs that fell. The implication is powerful: that just a crumb of His mighty power would be sufficient to heal her daughter–even her. Christ not only delivered her daughter, but commended her for her great faith (vs. 28).

(1) Lord, I hear of showers of blessing,
Thou art scattering full and free;
Showers the thirsty land refreshing;
Let some drops now fall on me;
Even me, even me,
Let some drops now fall on me.

Whenever a believer is confronted by the holiness of God, there is a sense of sinfulness and inadequacy. It happened to the prophet Isaiah (Isa. 6:1-5), and to Peter (Lk. 5:3-9). And Elizabeth Codner prays with a similar sense of her own unworthiness.

(2) Pass me not, O gracious Father,
Sinful though my heart may be;
Thou mightst leave me, but the rather;
Let Thy mercy light on me;
Even me, even me,
Let Thy mercy light on me.

(5) Have I been in sin long sleeping,
Long been slighting, grieving Thee?
Has the world my heart been keeping?
O forgive and rescue me;
Even me, even me,
O forgive and rescue me.

This is a fine hymn. And stanzas that have been often omitted deserve our attention too. Try printing up all the words, and have a group of believers sing it at the beginning of a time of prayer.

Questions:

  1. The reference to “showers of blessing” (also used in Daniel Whittle’s song of that name), comes from a promise of actual refreshing rains to fall upon the land of Israel, during the coming reign of the Messiah (Ezek. 34:25-30). If this is applied in a secondary sense to the spiritual blessings God showers on Christians today, what might it include?
  2. What are some things that can hinder the full appropriation and enjoyment of God’s blessings in the believer’s life?

Links:

So Send I You

Words: Edith Margaret Clarkson (b. June 8, 1915; d. Mar. 17, 2008)
Music: John Willard Peterson (b. Nov. 1, 1921; d. Sept. 20, 2006)

Note: As of the time this post is being written, the Cyber Hymnal does not have a page on the hymn itself, but I’ve provided a link below to its biography of Margaret Clarkson. The Wordwise Link tells the story behind the hymn. Miss Clarkson was a prolific author, and one of our greatest Canadian hymn writers.

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

The ending of this hymn is not precisely a refrain, since it is not repeated, but is designed to be sung only once. It alludes to the words of the risen Christ to His followers: “As the Father has sent Me, I also send you” (Jn. 20:21). It is a brief statement, but one which would seem to have profound implications. “As the Father…I also…” In what way are the two similar?

There is the implication of divine authority. Just as God the Father sent the Lord Jesus, so He sends His followers to carry out His “Great Commission” (Jn. 17:18; cf. Matt. 28:18-20; Mk. 16:15). In a sense, we are to carry on the work that He began. Yes, what Christ did was unique, particularly His redemptive work. No other could die for the sins of the world. But we are to carry on bearing witness to the truth.

The commission is a demonstration of grace. The disciples had all failed Him, in the crisis hour (Mk. 14:50). And if we had been there, we’d have been no better. Yet the Lord deigns to summon us to serve Him, weak and fallible as we are. We are granted a humbling privilege. The call of the Master also involves a great responsibility. We are commissioned to be His servants, and His ambassadors (II Cor. 5:20). Will we declare, as David did, “I delight to do Your will, O my God” (Ps. 40:8)? “Who is sufficient for these things?” (II Cor. 2:16). “Our sufficiency is from God” (II Cor. 3:5)

The Lord Jesus took on our humanity (Jn. 1:14), readily identifying with those in need. His title for Himself, “the Son of Man,” is used over eighty times in the Gospels. It indicates One who has the nature of Man. “Foxes have holes,” He said, “and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matt. 8:20). Just as He was “touched with the feeling of our infirmity,” so we must minister His compassion to others (Heb. 4:15-16; cf. II Cor. 1:3-4).

Ministry for Christ will also involve self-sacrifice. We can never give what He gave, or even imagine the extent of His condescension. But we can offer ourselves as living sacrifices, in His service (Rom. 12:1). It is this particular aspect of the call to service that Margaret Clarkson emphasizes in her stirring hymn. She does not sugarcoat the case. It is a stark portrait she paints. So much so that in later years she wrote a companion hymn, emphasizing more of the joys of Christian service. Nevertheless, the message of the first song needs careful consideration.

So send I you to labour unrewarded,
To serve unpaid, unloved, unsought, unknown,
To bear rebuke, to suffer scorn and scoffing–
So send I you to toil for Me alone.

We are sent on a path that may involve “loneliness and longing…forsaking home and kindred, friend and dear one” (3). Sent “to labour long, and love where men revile [us]” (4). “To spend, though it be blood–to spend and spare not–so send I you to taste of Calvary” (5). If this seems too strong, consider the words of the Lord Jesus, just before He went to the cross:

If the world hates you, you know that it hated Me before it hated you….Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also.

Jn. 15:18, 20

Questions:

  1. Among some professing Christians, this is not a popular message in our day. Why not?
  2. What will bring a new and deeper commitment to Christ’s service, in these last days before His return?

Links:

What a Friend We Have in Jesus

Words: Joseph Medlicott Scriven (b. Sept. 10, 1819; d. Aug. 10, 1886)
Music: Converse, by Charles Crozat Converse (b. Oct. 7, 1834; d. Oct. 18, 1918)

This marvelous hymn was written by an obscure man, for his ailing mother, in a town in Southern Ontario, Canada. It has gone ‘round the world, and become one of the best-loved of our sacred songs.

It begins with an exclamation that is found in the Gospels in quite another form. There, it’s a mocking criticism from the Jewish leaders of Jesus’ day. The Lord said to them, “The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’” (Lk. 7:34). But to those who came to Him in faith (and still do), drawn into the circle of His compassion and care, “What a Friend!”

The focus of Mr. Scriven’s song is on the present ministry of Christ, as our great High Priest in heaven, and the access each believer has to Him, through prayer. As the Bible puts it:

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Heb. 4:14-16

Yet, in spite of this glorious promise, so often our lives are plagued by prayerlessness. When we’re in trouble, prayer is sometimes our last resort, instead of our first refuge. James says, tersely, “You do not have because you do not ask” (Jas. 4:2). Personally, I find another weakness in my praying. I sometimes ask the Lord for help in a particular situation, and He gives it. But I’m prone to forget to say, “Thank You, Lord!” and praise Him for His provision.

What a Friend we have in Jesus, all our sins and griefs to bear!
What a privilege to carry everything to God in prayer!
O what peace we often forfeit, O what needless pain we bear,
All because we do not carry everything to God in prayer.

“Therefore, pray!” (Matt. 6:9).

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Phil. 4:6-7). “For He Himself has said, ‘I will never leave you nor forsake you.’ So we may boldly say, ‘The Lord is my helper; I will not fear. What can man do to me?’” (Heb. 13:5-6).

In (2), Joseph addresses our need for prayer during “trials and temptations.” We have the assurance that “Jesus knows our every weakness,” and can strengthen and support us in such times. (3) calls us to seek the throne of God when we are “weak and heavy laden, cumbered with a load of care.” There may even be times when “friends despise, forsake [us].” That will never be the case with our greatest Friend of all. “In His arms He’ll take and shield [us]; [we] will find a solace there.”

(4) is often omitted from our hymn books, but it looks forward to the coming day, in heaven, when “there will be no need for prayer.” The author is likely thinking of seeking help in times of oppression and danger. In that sense, Joseph Scriven is right. There’ll be no pain, sorrow, or death there (Rev. 21:4). But, if we think of prayer in the broader sense of addressing God, which would include our praise and worship, then there will still be a place for prayer in heaven. And who knows whether, in our eternal service for Him (Rev. 22:3), we’ll need His counsel and guidance, even there.

Blessèd Saviour, Thou hast promised Thou wilt all our burdens bear
May we ever, Lord, be bringing all to Thee in earnest prayer.
Soon in glory bright unclouded there will be no need for prayer
Rapture, praise and endless worship will be our sweet portion there.

Questions:

  1. It is mentioned above that prayer is sometimes our last resort. Why is this the case?
  2. What are some of the blessings of having such an understanding and reliable friend as the Lord Jesus?

Links:

How Firm a Foundation

Words: Kn. (possibly short for Robert Keene; no other data available)
Music: Foundation or Protection (anonymous)

Note: Mysteries remain regarding the origin of this superb hymn and its tune. It first appeared in A Selection of Hymns from the Best Authors, published by Pastor John Rippon, in 1787. In early editions the words were accompanied by the letters “K.,” or “Kn.,” and we know that Robert Keene was the song leader (precentor) in Pastor Rippon’s church. He may, or may not, have supplied the text for this hymn.

The origin of the tune is also obscure. It comes from A Compilation of Genuine Church Music, published by Joseph Funk, in 1832. In a later book, it’s attributed to “Z.” But that’s hardly much help! (The tune Adeste Fideles, that we use for O Come, All Ye Faithful, also works well with this hymn.)

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

In spite of the uncertainty about its origin, this remains one of the greatest hymns in the English language. Almost every line is a quotation of, or allusion to, some text in the Word of God. It’s unfortunate that most hymn books I’ve seen limit themselves to using only four or five stanzas (((1), (3), (5), (7), and sometimes (4)). But they’re all worthy to be included. Not a weak link among them. I encourage you to take the time to check them out at the Cyber Hymnal link below.

I realize the modern trend is to shorten our hymns. Sometimes the words of only a verse or two are projected on the wall, with an added refrain–often of inferior quality. Seven stanzas must seem like far too much work! But there is an irony to this, since some of the contemporary choruses are sung over, and over again, repetitiously. And by omitting parts of our better hymns, we definitely miss a blessing. May I suggest a compromise? It’s not necessary to sing every stanza of every hymn every time. We can select ones that best suit the theme of a particular service, and return to sing the others on another occasion.

The opening stanza of our hymn sets the table, reminding us that the Scriptures are trustworthy, and a firm foundation on which to stand. When the Bible speaks of the household of God being “built on the foundation of the apostles and prophets” (Eph. 2:20), it means that our foundation is the Word of God revealed through them (cf. vs. 5). And since the Lord Jesus is central to that revelation, it’s equally true to say that He Himself is our foundation (I Cor. 3:1).

How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent Word!
What more can He say than to you He hath said,
You, who unto Jesus for refuge have fled?

“What more can He say?” Nothing more. Oh, we might wish the Lord had given us explanations of any number of things, but in His wisdom He has chosen to withhold information that is unnecessary to us. “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever” (Deut. 29:29). “His divine power has given to us all things that pertain to life and godliness” (II Pet. 1:3). All that we need to live the Christian life, and be equipped to serve the Lord is found in the pages of Holy Scripture (II Tim. 3:16-17; cf. Matt. 7:24).

Stanza (3) is almost an exact quotation of Isaiah 41:10. (4) and (5) are drawn from Isaiah 43:2. And (7) (the final stanza) gives us a literal rendering of the Greek original of Hebrews 13:5. Kenneth Wuest’s Expanded Translation of the New Testament shows how repetition is used for emphasis, bringing added assurance to the believer’s heart:

“He Himself has said, and the statement is on record [in Deut. 31:6], I will not, I will not cease to sustain and uphold you. I will not, I will not, I will not let you down.”

The soul that on Jesus has leaned for repose,
I will not, I will not desert to its foes;
That soul, though all hell should endeavour to shake,
I’ll never, no never, no never forsake.

And let me conclude with the two stanzas most often omitted in our hymnals. Again, both are packed with wonderful truths, anchored in the promises of God’s Word (cf. Deut. 33:25; Isa. 46:4).

(2) In every condition, in sickness, in health;
In poverty’s vale, or abounding in wealth;
At home and abroad, on the land, on the sea,
As thy days may demand, shall thy strength ever be.

(6) E’en down to old age all My people shall prove
My sovereign, eternal, unchangeable love;
And when hoary hairs shall their temples adorn,
Like lambs they shall still in My bosom be borne.

Questions:

  1. Four common human conditions are referred to in the first two lines of CH-2. What particular problems can they cause? How does the Lord help us and sustain us in these things?
  2. Based on this hymn, what is the author’s attitude toward the Bible? If we share his attitude, how will it show in our lives?

Links:

Teach Me to Pray

Words: Albert Simpson Reitz (b. Jan. 20, 1879; d. Nov. 1, 1966)
Music: Albert Simpson Reitz

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

There were a number of reasons why God the Son became incarnate and walked this earth as a Man. One that is clearly stated–by the Lord Jesus Himself–is that He came to pay the price for our sins (Mk. 10:45; Jn. 10:15). But another is that, in His life, He set before us the perfect example of a life lived in obedience to God, a life of service for God.

He said, on one occasion, “I have given you an example that you should do as I have done” (Jn. 13:15). He has left us an example that we should “follow in His steps” (I Pet. 2:21; cf. Eph. 5:1-2). “Take My yoke upon you and learn from Me,” Jesus said (Matt. 11:29). We are to “let this mind [this attitude] be in [us] which was also in Christ Jesus” (Phil. 2:5). And we see, as the passage continues, that it is to be an attitude of humble obedience and sacrificial service (vs. 8). “He who says he abides in Him [is in fellowship with Christ] ought himself also to walk just as He walked” (I Jn. 2:6).

To get to a specific, one of the activities of Christ we’re to emulate is His prayer life. The Gospels speak repeatedly of His times of private prayer (Matt. 14:23; Lk. 6:12). And we see Him praying before others too (Matt. 14:19; Lk. 9:28; Jn. 11:40-44; 17:1-26). Yet, though He is uniquely the Son of God, His recorded prayers are not otherworldly, or filled with high-flown rhetoric. They are simple, clear, and practical, and they resonate with emotional integrity–in contrast to the hypocritical blather of the Pharisees (Matt. 6:5, 7). Not only that, the prayers of the Lord Jesus effectively unleashed the power of God. His prayers were answered.

No wonder Christ’s disciples appealed to Him, saying, “Lord, teach us to pray” (Lk. 11:1). They wanted to know that same intimacy with God they saw the Lord was having with His heavenly Father. And they wanted to be able to draw on the resources of heaven, to be and do all that He wanted them to. It is in that spirit that Pastor Reitz wrote his prayer hymn in 1925. Several practical issues are addressed in the hymn.

  1. Prayer is for the one who wants to please God. Who says, “I long to know Thy will and Thy way” (1). In the broader sense, God’s will and way is made clear in His Word. That is, we’re not left in doubt as to whether it is right or wrong to steal, or covet, or commit adultery. But in the specifics of every day, we need wisdom in applying the principles of God’s Word. For us, the promise is, “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him” (Jas. 1:5; cf. Prov. 3:5-6).
  2. Prayer is for the one who sees and is touched by the great needs of humanity–“men lost and dying, souls in despair” (Stanza 2). How can we minister to them? How can we help them? We quickly discover that we do not have, in ourselves, the power to rescue lost sinners, or transform the lives of those in bondage. But God does. And a prayer for God’s enablement, and for spiritual power, is called for, if we are to serve Him effectively. The Lord Jesus has promised power to serve as His witnesses (Acts 1:8; cf. 4:33; I Cor. 2:4-5).
  3. Prayer is for the one who understands that our sin nature can still raise its ugly head, and we can still stumble into sin. We are given examples of failure in the Scriptures to remind us that we too can fall. “Therefore let him who thinks he stands take heed lest he fall” (I Cor. 10:11-12). We are to admonish and correct others, carefully, “considering yourself lest you also be tempted” (Gal. 6:1). It is with a recognition of personal weakness that Pastor Reitz prays (3):

My weakened will, Lord, Thou canst renew;
My sinful nature Thou canst subdue;
Fill me just now with power anew,
Power to pray and power to do!

Questions:

  1. What are some of the hindrances to having a consistent and effective prayer life?
  2. What are some areas or subjects for prayer that you feel are too often neglected?

Links:

Load More