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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:

Christ the Lord Is Risen Today

Words: Charles Wesley (Dec. 18, 1707; d. March 29, 1788)
Music: Easter Hymn (composer unknown)

Note: Charles Wesley’s original title for this hymn was simply, “Hymn for Easter Day.” He published the hymn in 1739, in eleven four-line stanzas. Of these, most present hymn books use only (1), and (2) (the first two lines, coupled with the last two of (3)), with (4), and (5)

The words were somewhat altered by Martin Madan, and published again in 1760. Wesley’s original of (4) said, “Dying once, He all doth save” (cf. I Cor. 15:22). But neither Charles Wesley nor the latter text teaches universalism. It is only all who are “in Christ,” by faith, who are saved. Madan changed the line to “Once He died our souls to save,” to avoid any doubt (cf. Rom. 6:9).

The tune, Easter Hymn, was first published in Lyra Davidica, in 1708. (A single copy of this volume remains, on display in the British Museum). The composer is not named. Wesley included the hymn tune when he published the hymn. But some other author added the “alleluias” to fit the metre.

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

Alleluia (cf. Rev. 19:1, 6) is the Greek form of the Hebrew, Hallelujah! It’s a compound word (halal-Jah), with halal meaning to glory in, or praise, and Jah being a shortened form of Jehovah. In essence, the meaning is, “Praise the Lord!” The word has been associated with Easter morning since the days of the early church. Christians would greet one another with, “Hallelujah! The Lord is risen!” to which the reply would be, “He is risen indeed!”

Christ the Lord is risen today, Alleluia!
Sons of men and angels say, Alleluia!
Raise your joys and triumphs high, Alleluia!
Sing, ye heav’ns, and earth, reply, Alleluia!

Actually, there are a number of wonderful declarations in the Bible to which the Christian’s response could fittingly be “Hallelujah! Praise the Lord!”

  • Right after Adam and Eve sinned, there’s the promise of God that one day the Seed of the woman [Christ] would crush the serpent’s (Satan’s) head (Gen. 3:15).
  • There’s the thrilling announcement of the incarnation, when the Word became flesh: “There is born to you…a Saviour, who is Christ, the Lord” (Lk. 2:11).
  • There’s the announcement from the cross, that our debt of sin had been paid: “It is finished!” (Jn. 19:30), meaning “Paid in full!”
  • There’s the glorious announcement of the angel, at the tomb of Jesus: “He is not here; for He is risen, as He said” (Matt. 28:6).

(4) Lives again our glorious King, Alleluia!
Where, O death, is now thy sting? Alleluia!
Once He died our souls to save, Alleluia!
Where thy victory, O grave? Alleluia!

  • On the basis of His finished work, we have the promise of eternal life, through faith in Christ (Jn. 3:16).
  • And finally, there’s the promise of Christ’s return, and the prospect of dwelling with Him forever, in the place He has prepared (Jn. 14:2-3). Praise the Lord!

(5) Soar we now where Christ hath led, Alleluia!
Following our exalted Head, Alleluia!
Made like Him, like Him we rise, Alleluia!
Ours the cross, the grave, the skies, Alleluia!

There is no question that, apart from the resurrection of Christ, our salvation would have been impossible (cf. I Cor. 15:12-20). We serve a living Saviour! Little wonder that His resurrection was a major theme in the preaching and teaching of the early church (e.g. Acts 1:22; 2:24, 31-32; 3:15, 26; 4:10, 33; 5:30; 10:40; 13:33-34; 17:3, 31; Rom. 1:4; 4:24-25; 6:4-5, 9; 8:11, 34; 10:9; Phil. 3:10; I Pet. 1:3). He is risen indeed! Hallelujah!

Questions:

  1. What are some of the problems and impossibilities, if Christ did not rise from the dead (I Cor. 15:12-20)?
  2. What are some things in which we can have confidence, because of Christ’s resurrection (Rom. 1:3-4; I Cor. 15:20-23; I Pet. 1:3-4)?

Links:

The Old Rugged Cross

Words: George Bennard (b. Feb. 4, 1873; d. Oct. 10, 1958)
Music: George Bennard

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

George Bennard says the cross is “despised by the world” (2). But is that actually so? Look around. There are crosses everywhere. There are cross tattoos, cross pendants, cross earrings, and more. Perhaps in some cases they are a testimony to personal faith in Christ. But definitely not always! And surely most who adorn themselves in this way do not “despise” the cross, or they wouldn’t wear one. So, if it isn’t a sign of faith in the Saviour, why do they do that?

Perhaps it’s done in ignorance, and considered simply another kind of decoration. Or perhaps a cross is worn to gain popularity with those who are religious–even though it means little to the one wearing it. Perhaps it is worn for superstitious reasons, and considered a kind of good luck charm, or in the belief that it can garner religious merit, and earn favour with God. The more altruistic may see it as a vague symbol of self-sacrifice, and commitment to a cause you believe in.

Yet the Bible does speak of “the offense of the cross” (Gal. 5:11). So, where is the offense? Two things.

  • There is a certain ignominy in being executed as a criminal. Yes, it was “an emblem of suffering and shame” (1). To be crucified was a “shame” (Heb. 12:2), and when we identify ourselves with Christ, we bear His “reproach [His shame and disgrace]” (Heb. 13:13).
  • But it is more than that. The offence lies not so much in the object, as in the message behind it. “The message of the cross is foolishness to those who are perishing” (I Cor. 1:18). And what is the message of the cross? The Bible says it quite simply (italics mine):

“Christ died for our sins” (I Cor. 15:3). “Behold! The Lamb of God who takes away the sin of the world” (Jn. 1:29). “In Him we have redemption through His blood, the forgiveness of sins” (Eph. 1:7). “Who Himself bore our sins in His own body on the tree” (I Pet. 2:24). “For Christ also suffered once for sins, the just for the unjust” (I Pet. 3:18). He “loved us and washed us from our sins in His own blood” (Rev. 1:5).

What is it that all of these texts have in common? It is a reference to sin. On the cross, the Lord Jesus Christ took upon Himself the penalty we deserve, because of our sin. As our hymn puts it (1):

On a hill far away stood an old rugged cross,
The emblem of suffering and shame;
And I love that old cross where the dearest and best
For a world of lost sinners was slain.

That means, that to appropriate the saving value of the cross, we must recognize our need of it. We must see ourselves as sinners, lost and condemned–“condemned already,” by a holy God (Jn. 3:18, 36). We are in desperate peril of eternal ruin, and there is nothing we can do to save ourselves. No meritorious act of our own will fit us for heaven. In fact, “all our righteousnesses are like filthy rags” in God’s sight (Isa. 64:6). That is a humbling truth! An offence to our pride!

Surely there is something we can do that will earn us God’s favour. No, there isn’t. Salvation is a free gift of God’s grace, received by faith, “not of works, lest anyone should boast” (Eph. 2:8-9). But the rebel heart is repelled and offended by that. Therein lies the offence of the cross. That humble admission of impotence, and total inadequacy. And it is that which is “despised by the [unsaved] world.” But “to [we] who believe, He is precious” (I Pet. 2:7).

(3) In that old rugged cross, stained with blood so divine,
A wondrous beauty I see,
For ’twas on that old cross Jesus suffered and died,
To pardon and sanctify me.

So I’ll cherish the old rugged cross,
Till my trophies at last I lay down;
I will cling to the old rugged cross,
And exchange it some day for a crown.

Questions:

  1. How will a believer behave, if he or she truly “cherishes” the cross?
  2. The Bible speaks of those “having a form [outward appearance] of godliness but denying its power” (II Tim. 3:5). How does this relate to those who wear crosses, but aren’t born-again believers?

Links:

O for a Thousand Tongues to Sing

Words: Charles Wesley (b. Dec. 18, 1707; d. March 29, 1788)
Music: Azmon, by Carl Gotthelf Glaser (b. May 4, 1784; d. Apr. 16, 1829)

Note: Some of our older hymns have many more stanzas than are commonly found in our hymn books. This is an example, with its eighteen four-line stanzas! All of them can be seen on the Cyber Hymnal link below. Most hymnals use (1), (2), (3), (4), (7), and occasionally (8).

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

The idea for the opening stanza came from Charles Wesley’s friend, Peter Bohler, who, in May of 1738, said to him, “Had I a thousand tongues, I would praise Him [Christ] with them all!” Interestingly, the second line originally read, “My dear Redeemer’s praise.” But Charles’s brother John saw “dear” as a romantic expression of human affection, inappropriate for addressing the Almighty. He made the change to “great.”

O for a thousand tongues to sing
My great Redeemer’s praise,
The glories of my God and King,
The triumphs of His grace!

Because this is a hymn of personal testimony and praise to God for Wesley’s own salvation, there are numerous personal references, especially in stanzas no longer used. For example: “His blood availed for me” ((4); see also (9), (10), (11), (12), (13)).

(9) On this glad day the glorious sun
Of righteousness arose;
On my benighted soul He shone
And filled it with repose.

(12) I felt my Lord’s atoning blood
Close to my soul applied;
Me, me He loved, the Son of God,
For me, for me He died!

In (13) and (14), Charles Wesley gives us a clear statement of the biblical theology that had been reemphasized in the Reformation: that we are saved by grace, through personal faith in Christ, and that alone (Isa. 53:6; Jn. 1:29; 3:16; Rom. 1:16; 3:21-26; Eph. 2:8-9; I Jn. 2:2; 5:11-12).

Look unto Him, ye nations, own
Your God, ye fallen race;
Look, and be saved through faith alone,
Be justified by grace.

See all your sins on Jesus laid:
The Lamb of God was slain,
His soul was once an offering made
For every soul of man.

Wesley gets quite specific about some kinds of sin, in (16) and (17). But lest we think that he is setting himself above others, notice the last lines of (16), below. They are reminiscent of various expressions of humility used by the Apostle Paul: that he was “the least of the apostles…not worthy to be called an apostle” (I Cor. 15:9); and “less than the least of all the saints” (Eph. 3:8); and “Christ Jesus came into the world to save sinners, of whom I am chief [i.e. first in rank, meaning the worst of all]” (I Tim. 1:15).

(16) Harlots and publicans and thieves
In holy triumph join!
Saved is the sinner that believes
From crimes as great as mine.

(17) Murderers and all ye hellish crew
In holy triumph join!
Believe the Saviour died for you;
For me the Saviour died.

Though not all hymnals make use of it (Great Hymns of the Faith does), (8) makes a fitting conclusion to this great hymn of praise.

Glory to God, and praise and love
Be ever, ever given,
By saints below and saints above,
The church in earth and heav’n.

Questions:

  1. In spite of Peter Bohler’s wish, we each have only one tongue. What are some practical ways you can be a more effective witness for Christ?
  2. What sin in his past did Paul mention frequently (Acts 8:3; 9:1-2; cf. 22:4-5; 26:9-11; Gal. 1:13; Phil. 3:6; I Tim. 1:13)? How do you deal with the memories of past sins of which you are ashamed, even though you know God has forgiven you?

Links:

The Solid Rock

Words: Edward Mote (b. Jan. 21, 1797; d. Nov. 13, 1874)
Music: William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

(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 often been said that we can’t live without hope. Hopelessness causes an individual to withdraw emotionally, if not physically, from social interaction. In the extreme, it can lead to suicide. But it’s important to define what we mean by hope. In general conversation, it’s a wish, or longing for something better to come. We hope our spouse can find a job, we hope it won’t rain on the picnic Saturday. It’s something we desire, but there’s no certainty in it.

Hope, as the word is used many times in the Scriptures, is something different–especially when it’s used of our relationship with God. The hope the Bible describes is not a wish or a maybe, but a certainty, grounded in the saving work of Christ, and the sure promises of God. We might define biblical hope as: the joyful certainty of future blessing. Our hymn of hope begins:

My hope is built on nothing less
Than Jesus’ blood and righteousness.
I dare not trust the sweetest frame,
But wholly trust in Jesus’ name.

On Christ the solid rock I stand,
All other ground is sinking sand;
All other ground is sinking sand.

Think of that, in relation to a few passages of Scripture. Hope of this kind is produced in us by “the God of hope,” through an inner work of the Spirit of God. “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Rom. 15:13).

“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead” (I Pet. 1:3). “If in this life only we have hope in Christ, we are of all men the most pitiable. But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep” (I Cor. 15:19-20).

Our Saviour is “the Lord Jesus Christ, our hope (I Tim. 1:1). Therefore, “We…have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus” (Heb. 6:18-20).

(3) His oath, His covenant, His blood,
Support me in the whelming flood.
When all around my soul gives way,
He then is all my hope and stay.

It’s our own hope in Christ that can draw others to Christ. We should be able to testify as to why we have the joyful certainty of future blessing. “Be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (I Pet. 3:15).

And as we look forward to the Lord’s return, “We should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Saviour Jesus Christ” (Tit. 2:12-13). As Mr. Mote puts it, in (4):

When He shall come with trumpet sound,
Oh may I then in Him be found.
Dressed in His righteousness alone,
Faultless to stand before the throne.

Questions:

  1. What are some ways you could help a Christian whose hope is weakened?
  2. See if you can give a clear explanation of the “reason for the hope that is in you”.

Links:

Lamp of Our Feet

Words: Bernard Barton (b. Jan. 31, 1784; d. Feb. 19, 1849)
Music: Beatitudo, by John Bacchus Dykes (b. March 10:1823; d. Jan. 22, 1876)

Note: Bernard Barton was an Englishman. I wonder if that’s part of the reason his hymn is so little known and used on this side of the Atlantic. I did a quick check of ten hymnals published in North America, and only one contained it. Too bad. It is one of the finest hymns on the Word of God that we have. Every line is a lesson, worthy of study and meditation. And John Dykes’s beautiful tune Beatitudo is a worthy setting for the text.

Mr. Barton’s original poem (called simply “Holy Scriptures”) had eleven stanzas. Not all poetry makes good hymnody, of course. And several of the unused stanzas would be awkward or odd to sing. For example, I can’t see many congregations wading through:

Pure oracles of truth divine,
Unlike each fabled dream
Giv’n forth from Delphos’ mystic shrine
Or groves of Academe!

However, here are a couple of stanzas not included in the Cyber Hymnal version (coming after (3)) that have some merit:

Riches in poverty, our aid
In every needful hour,
Unshaken rock, the pilgrim’s shade,
The soldier’s fortress tower!

Our shield and buckler in the fight,
Vict’ry’s triumphant palm,
Comfort in grief, in weakness, might,
In sickness, Gilead’s balm!

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

To be blessed by the many word pictures in this hymn, I suggest that you study it, line by line, Bible in hand. In (1), for example, we see God’s Word as the “lamp of our feet” (cf. Ps. 119:105), and as a refreshing and reviving stream (cf. Ps. 1:2-3). In (2), the Scriptures are spiritual manna, food for our souls (Deut. 8:3; Jer. 15:16), and they are our guide and chart. “Direct my steps by Your word,” prays the psalmist (Ps. 119:133; cf. vs. 9-11). The Bible acts as did the pillar of cloud and fire, that guided the nation of Israel through the wilderness ((3); cf. Exod. 13:21-22).

In (4), Barton asks: How can we live our lives, profitably, effectively, without the revelation of the will of the Lord found in His Word? And how can we ever reach heaven, without an understanding of God’s plan of salvation found there?

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

And finally, in C(5), we have a reminder that it is the Spirit of God who illuminates the pages of God’s Word, giving us understanding (Jn. 15:26; 16:13; I Cor. 10, 12). Then, in (6), there is a prayer that’s fitting for each of us.

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

Introduce this great hymn to your congregation, if it is unknown to them, and sing it often. Invite them to answer the questions below.

Questions:

  1. How is the Bible like: a lamp, a stream, bread, a chart (map), an anchor? Can you think of other word pictures that might illustrate what the Bible means to us?
  2. What does the author mean by asking, “Without thee, how could earth be trod, or heaven itself be won?” And what is the answer to his question?

Links:

Shall We Gather at the River?

Words: Robert Lowry (b. March 12, 1826; d. Nov. 25, 1899)
Music: Robert Lowry

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

In Revelation 21:1-4, we’re told that God will create a new heaven and a new earth, at which time the heavenly city (New Jerusalem; cf. Heb. 12:22) will come down to earth, and the Lord will abide in the midst of His people forever. The river in the city, referenced in Montgomery’s hymn, is described as part of the scene in Revelation chapter 22.

Some believe all of the imagery of the book of Revelation is merely symbolic. However, as the old commentators used to say, “If the plain sense makes good sense, seek no other sense.” There seems to be no valid reason not to understand the description of the heavenly city as both. That is, to see it as a real city of incredible beauty, whose features also have a symbolic significance.

Revelation 22:1-5 gives us John’s description of what he saw. The modern versions are likely correct in taking the first part of vs. 2 as the end of the statement in vs. 1. The NIV has: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city.” In the passage, we are given ten wonderful features of New Jerusalem:

  1. The “river of the water of life” is there, an eternally refreshing stream, apparently flowing out from under the throne of God. Montgomery has it “by the throne” (1), which I suppose it was. But John was more interested in the source.
  2. The street of the city mentioned seems to be the main concourse. Significantly, it leads to the throne of God, in front of which is a huge level assembly place, paved with transparent gold (cf. Rev. 4:6).
  3. The “tree of life” will be there. This tree appeared in Eden (Gen. 2:9). But after Adam and Eve sinned, they were cut off from it, lest they eat and live forever in their sinful state (Gen. 3:22-24). Its twelve varieties of fruit are said to be for “the healing of the nations.” Since there will be no pain or death in the heavenly kingdom (Rev. 21:4), it seems best to understand the Greek word (therapeia, which gives us the English word therapeutic) as indicating a reenergizing, or some kind of enhancement of physical powers.
  4. “No more curse” will be found there. The curse placed upon creation after our first parents sinned, will be gone completely and forever (Gen. 3:14-19).
  5. “The throne of God and of the Lamb” will be central to the city, as it always has been. It was the first thing John saw, when he was caught up into heaven (Rev. 4:2-3).
  6. “His servants shall serve Him.” What our service will entail, we will learn at the appropriate time. But we can be sure it will be both thrilling and rewarding.
  7. “They shall see His face.” There will be instant and intimate communion with God, as we forever enjoy His smile of favour.
  8. “His name shall be on their foreheads.” Our identity as the saints of God will be evident to all, including the angels. We belong to Him and will be at home in the heavenly kingdom.
  9. “There shall be no night there”–because the glory of God and the Lamb (Christ) will flood the city with light (Rev. 21:23).
  10. They shall reign forever and ever. The saints are designated as “a royal priesthood” (I Pet. 2:9), and “kings and priests” (or, “a kingdom of priests,” Rev. 1:6), and as joint heirs with Christ (Rom. 8:17), “we shall reign on the earth” (Rev. 5:10).

In his wonderful hymn, Robert Lowry mentions a few more things that believers will experience. We’ll lay our burdens down, and receive robes of white (cf. Rev. 19:7-8), and crowns indicating our faithful service (3). These crowns will be cast at the feet of Christ (perhaps many times), as we acknowledge all we have accomplished is by His grace (Rev. 4:10-11). We’ll talk together and have great times of fellowship, and we’ll worship God together (2). Our lives will be happy (5), and filled with singing (4). What a wonderful prospect!

Questions:

  1. What are some of the things that will be different in the heavenly kingdom from what we experience now?
  2. Imagine you are able to sit down and have a long talk with some saint of former times. Who would you like to meet (other than the Lord Jesus)? And what questions would you like to ask?

Links:

Rock of Ages

Words: Augustus Montague Toplady (b. Nov. 4, 1740; d. Aug. 11, 1778)
Music: Toplady, by Thomas Hastings (b. Oct. 15, 1784; d. May 15, 1872)

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

Rock is generally very strong. It takes great power to shatter a large rock. Thus it provides a picture of strength and stability, of endurance and dependability. Because of this, it’s not surprising that the Lord Himself is portrayed as a rock a number of times, in the Bible. Here is a sampling:

“I proclaim the name of the Lord: ascribe greatness to our God. He is the Rock” (Deut. 32:4). “For there is none besides You, nor is there any rock like our God” (I Sam. 2:2). “The Lord lives! Blessed by my Rock! Let God be exalted; the Rock of my salvation!” (II Sam. 22:47). “For who is God, except the Lord? And who is a rock, except our God?” (Ps. 18:31). “To You will I cry, O Lord my Rock” (Ps. 28:1). “He only is my rock and my salvation; He is my defense; I shall not be greatly moved” (Ps. 62:2).

Yet there was one time when that Rock was shattered. It happened on the cross–though the One who hung suspended there was God incarnate, almighty, omnipotent, eternal. How could it happen that the Lord Himself was broken on the cross? What all-surpassing power was required to accomplish that?

The answer is that it took a combination of the infinite power of divine love, and the infinite force of divine judgment. God, in His infinite love for sinful, fallen humanity, sent His Son to accomplish our salvation (Jn. 3:16). And the incarnate Son also acted in love (Gal. 2:20; Eph. 5:25). But the suffering of Christ on the cross was meted out because He willingly took upon Himself the charge of all the world’s sin. So, in the cross, we seek a unique blending of opposing motivations.

“Mercy and truth have met together; righteousness and peace have kissed” (Ps. 89:10). Because of Calvary, God is able to be “just and the justifier of the one who has faith in Jesus” (Rom. 3:26). And “that Rock [that was split open on the cross] was Christ” (I Cor. 10:4). Just as Moses struck the rock in the wilderness, and refreshing streams of water poured forth for a thirsty people (Exod. 17:3-6), so the water of eternal life flows out from the cross for all who will drink of it (Jn. 7:37-39; Rev. 22:17).

Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy riven side which flowed,
Be of sin the double cure;
Cleanse me from its guilt and power.

The Bible is quite clear that faith in Christ’s finished saving work on the cross is our only means of salvation. No standing gained by human birth and rank, no good works, no church ritual or membership can accomplish it. We can only cast ourselves upon Christ, and trust in Him to save (Jn. 1:12-13; 14:6; Acts 4:12; Eph. 2:8-9). That is the insistent theme of (2) and (3), in Toplady’s magnificent hymn.

Not the labour of my hands
Can fulfil Thy law’s demands;
Could my zeal no respite know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and Thou alone.

Nothing in my hand I bring,
Simply to Thy cross I cling;
Naked, come to Thee for dress;
Helpless look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Saviour, or I die.

Questions:

  1. Why is it that our own works, even done zealously and with many tears shed, aren’t sufficient to save us?
  2. What four qualities of the sinner does Toplady picture in (3)? What do they represent in spiritual terms?

Links:

Have Thine Own Way

Words: Adelaide Addison Pollard (b. Nov. 27, 1862; d. Dec. 20, 1934)
Music: Adelaide, by George Coles Stebbins (b. Feb. 26, 1846; d. Oct. 6, 1945)

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

It has been a struggle almost since the beginning of time. A battle between rebellious sinners and a sovereign God. Between my way, and God’s way. The prophet Isaiah describes sinners this way: “All we like sheep have gone astray; we have turned, every one, to his own way” (Isa. 53:6). Or, as the NLT has it, “All of us have strayed away like sheep. We have left God’s paths to follow our own.”

The “rich fool” in a parable of the Lord Jesus epitomizes this self-centred, self-directed life. Looking at the personal pronouns in the passage, we can see he definitely had “I” trouble!

Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully. “And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’ “So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. ‘And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.”’ “But God said to him, ‘Fool! This night your soul will be required of you; then whose will those things be which you have provided?’.

Lk. 12:16-20 (emphasis mine)

That man failed to recognize that all the blessings he enjoyed came from God, or were obtained by the strength and ability God had given him. He also failed to realize that God is sovereign over all, and failed to trust the Lord with his tomorrows. It is James who contrasts the proper attitude toward the future.

Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit;” whereas you do not know what will happen tomorrow. For what is your life? It is even a vapour that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills [Lord willing, if the Lord pleases], we shall live and do this or that”.

Jas. 4:13-15

But, some may ask, what if what we want to do is serve the Lord? What if it’s a good thing, that will be to the eternal benefit of others? The answer is that, even there, God is sovereign. It was the Lord who put His hand on Paul (also called Saul), and sent him out on his first missionary journey (Acts 13:2-4). And it was the Lord who, on a later trip, forbade him and his companions to travel into Asia (Acts 16:6-7). It wasn’t God’s time, yet, for work in that area.

The writer of our hymn experienced something similar. (You can read her story in the Wordwise Hymns link.) Someone has said that God not only directs our steps, but our stops. We may not see the reasons at the time, but in His infinite wisdom, God oversees our lives. We’ll find true meaning and fulfilment, and God’s greatest blessings, in submission to His perfect will. As a skilled artisan molds a piece of clay into something of beauty or utility, so the Lord shapes our lives for His glory.

Indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?” Does not the potter have power over the clay, from the same lump to make one vessel for honour and another for dishonour?

Rom. 9:20-21; cf. Jer. 18:1-6

(1) Have Thine own way, Lord! Have Thine own way!
Thou art the Potter, I am the clay.
Mold me and make me after Thy will,
While I am waiting, yielded and still.

(4) Have Thine own way, Lord! Have Thine own way!
Hold o’er my being absolute sway!
Fill with Thy Spirit ’till all shall see
Christ only, always, living in me.

Questions:

  1. Can you identify some difficult past experience in your own life that has opened up new doors of opportunity to serve the Lord, now?
  2. Take a look at the speech of the rich fool, again. Imagine for a moment that he was a godly believer, instead. How would his speech (vs. 17-19) be different?

Links:

“Barroom Tunes”…Again!

It’s a question I get a lot, so an article was needed on the subject. Were the tunes of our hymns originally used with barroom songs? A report in the November 30, 1993 edition of Christian Week celebrated the (then) thirty-year career of Larry Norman in contemporary Christian music. In the article, the writer, Ron Wall, made this statement:

Like the hymn writers of old, Norman has used the music of bars and taverns to present the gospel.

Ron Wall

This is an oft-repeated claim. It implies that it was the general practice of earlier hymn writers to wed sacred words to secular tunes–and not just any secular tunes. The contention is that they purposely used the music of the beer hall crowd, so these people would be attracted to the gospel.

But is this historically accurate? It may be for some a comforting and convenient notion, but is it true? If not, repeating it over and over will not make it true! (And it is not.) If you study the history of the hundreds of tunes currently found in our hymn books (as I have done), here’s what you’ll discover.

An overwhelming majority of the tunes for the hymns were written especially for their texts, or were borrowed from earlier hymns. Those that were not come to us from a variety of sources. A few are of unknown or uncertain origin. A very few were adapted from oratorio or operatic melodies. And an even smaller number are recognized as adaptations of traditional ballads or folk melodies.

Martin Luther is one on whom this argument is based. Those wanting to bring the excesses of worldly music into the church do so on the basis of something they heard or read about him–that he commonly used the music of the drinking songs of his day, and put Christian words to them. We hear about Luther’s use of “barroom tunes.” But careful research has shown this is a total myth. Of the 37 chorales (hymns) written by Martin Luther, here is the source of his music:

  • 15 original tunes composed by Luther himself
  • 13 tunes from Latin hymns
  • 4 tunes adapted from German religious folk songs
  • 2 tunes that were from religious pilgrim songs
  • 2 tunes for which the source is unknown
  • and one tune taken from a secular folk song

Even if the story ended there, it shows that Martin Luther was not in the habit of taking drinking songs and making hymns of them. But what of that one exception? The original words were “I Arrived from an Alien Country.” Luther wrote words for a Christmas hymn and used the tune. But within the next four years he replaced it with one of his own. More than one scholar suggests that he became concerned that the secular associations of the earlier tune diverted people’s attention from the worship of God.

Actually, the word “bar” was associated with Luther’s music, but in quite a different way. (Is this the source of the myth?) In medieval times, the word was used not to refer to bars where people drink, but to barred music. When part of a song was to be repeated, a special sign known as a “bar” was used to indicate this. (It saved ink and paper–precious in those days–not to repeat lines already given.) Many of our hymns and gospel songs today do the same thing, to save space in the hymn book. Thus the “bar” in connection with Luther’s music had nothing to do with taverns. It just signified a repeat!

In complete contrast to the barroom myth, Luther stated that he provided his own tunes for his hymns:

“To wean [people] from the love ballads and carnal songs, and teach them something of value in their place.” And he warned, “Take special care to shun perverted minds who prostitute this lovely gift of nature and of art [meaning music] with their erotic rantings; and be quite assured that none but the devil goads them on.”

Martin Luther

But, let’s look more closely at a rare exception, a possible example of a “barroom tune”–or at least one that was formerly used with secular words. It is the melody used for Paul Gerhardt’s reverent text,

O sacred Head now wounded,
With grief and shame weighed down,
Now scornfully surrounded
With thorns Thine only crown.

The tune we commonly use for this hymn appeared as a secular love song in 1601. The song was called “My Heart Is Distracted by a Gentle Maid,” and it was published in a collection of music by Hans Leo Hassler, one of the best German composers of the later Renaissance.

Significantly, the melody was not wedded to Gerhardt’s lyric until 1644, more than forty years later. Before that it had already been associated with another German hymn for thirty years. Still later, the hymn was harmonized by Johann Sebastian Bach in 1729, and included in his oratorio, the St. Matthew Passion. (This gave the tune its present name, Passion Chorale.)

Consider the historical separation here. It took forty years before the words of O Sacred Head were put with this tune–not to mention that Bach’s use of it came over a century later still. We’re now more than four hundred years from the secular use of the tune. The fact that the tune Passion Chorale is not now being used in bars and taverns (as far as I know) means that it does not have that current association in people’s minds. How many Christians, singing this hymn on a Sunday morning, would find their minds drifting back to some scene in the local bar? I’d venture to say none!

Luther, Wesley and others were greatly concerned that Christians should not be singing the songs of the world. They certainly would not condone using something that would remind people explicitly of immoral conduct or a sinful lifestyle. Down through the centuries, many Christian hymn writers have laboured to keep the church’s music distinct and separate, recognizably different from the secular music of the day.

In the final analysis, we mustn’t use the practice of others as our standard. We cannot say, “Because some hymn writer did this, it is permissible for me to do the same.” The bottom line is that our ultimate standard is Christ (Eph. 4:13), and the principles of God’s Word (cf. Lk. 16:15). When Jesus met with His disciples after His resurrection, Peter, curious about what the future held for John, asked, “Lord, what about this man?” The Lord’s answer affirms a basic principle of personal responsibility: “What is that to you? You follow Me” (Jn. 21:21-22).

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