Menu

Jesus, Thy Blood and Righteousness

Words: Nikolaus Ludwig von Zinzendorf (b. May 26, 1700; d. May 9, 1760)
Music: Germany, by William Gardiner (b. March 15, 1770; d. Nov. 16, 1853)

Note: This great hymn was translated into English (somewhat paraphrased) by John Wesley, and published in 1740, entitled “The Believer’s Triumph.” The original had 24 stanzas, of which the Cyber Hymnal gives us 9. Many hymnals today reduce this further to 4 or 5. As posted in the Cyber Hymnal, stanzas 1, 2, 4 and 5 are often used–though it should be said that hymn book editors do occasionally choose other stanzas from the original too. This is another hymn that I believe all Christians should sing often and understand clearly.

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

The hymn presents a powerful visualization of the doctrine of justification (Rom. 3:21-24; 5:8-11). Constructing a definition from the word itself, some have suggested justification means as “just-as-if-I’d-never sinned.” But that is only part of it. There is a kind of legal transfer that goes in two directions. In justification, Christ is charged with our sins (a debt He paid on the cross), and His perfect righteousness is credited to our heavenly account (cf. II Cor. 5:21).

When a sinner trusts in the Calvary work of Christ as his only means of salvation, it is as though he has been clothed in Christ. “For as many of you as were baptized into Christ [placed into Christ by the baptizing work of the Holy Spirit] have put on Christ” (Gal. 3:26-27; cf. Isa. 61:10). When God looks at redeemed sinners, He sees the perfections of His beloved Son. They have “washed their robes and made them white in the blood of the Lamb” (Rev. 7:14). As to their standing, they are forever perfect and complete in Christ (Col. 2:10; Heb. 10:14), and accepted by the Father “in the Beloved [Christ]” (Eph. 1:6).

Jesus, Thy blood and righteousness
My beauty are, my glorious dress;
’Midst flaming worlds, in these arrayed,
With joy shall I lift up my head.

In (2) Count von Zinzendorf speaks of having boldness before God, “for who ought to my charge shall lay?” (an allusion to Romans 8:33). In (4), the note of personal testimony is strengthened with, “Lord, I believe…” This is repeated in (5) with some dramatic imagery which calls to mind First John 2:2, “He Himself is the propitiation [the full satisfaction of God’s justice] for our sins, and not for ours only but also for the whole world.”

Lord, I believe were sinners more
Than sands upon the ocean shore,
Thou hast for all a ransom paid,
For all a full atonement made.

Since we are deprived of so many stanzas of this hymn, in many hymnals, I wanted to share a few of the ones that are not so commonly used. As to (3), it is Peter who refers to the “unspotted Lamb” (I Pet. 1:18-19). And related to (6), the Lord Jesus speaks of going to prepare “my mansion in the skies” (Jn. 14:2-3), and in (9) He refers to the coming resurrection as a time when “the dead will hear the voice of the Son of God; and those who hear will live” (Jn. 5:25).

(3) The holy, meek, unspotted Lamb,
Who from the Father’s bosom came,
Who died for me, e’en me to atone,
Now for my Lord and God I own.

(6) When from the dust of death I rise
To claim my mansion in the skies,
E’en then this shall be all my plea,
Jesus hath lived, hath died, for me.

(9) O let the dead now hear Thy voice;
Now bid Thy banished ones rejoice;
Their beauty this, their glorious dress,
Jesus, Thy blood and righteousness.

Questions:

  1. With what kinds of things do many people “clothe” themselves, in the mistaken belief that such things will make them acceptable to God?
  2. How should the doctrine of justification affect our prayer life?

Links:

The Church in the Wildwood

Words: William Savage Pitts (b. Aug. 18, 1830; d. Sept. 25, 1918)
Music: William Savage Pitts

Note: This song is also known as The Little Brown Church in the Vale. There is an unusual (and somewhat amazing) story about the actual building, as the Wordwise Hymns link below explains. Minor point: I’ve often wished Dr. Pitts, in his second stanza, had given us “a bright Sabbath morning,” to avoid a repetition on the word “clear” in the first two lines.

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

What exactly is the church? Here are four ways we use the word.

  1. For some, it’s that red brick building on the corner of the street, or some structure of wood or concrete. That’s how we sometimes speak, but it’s not how the Bible uses the word. The closest we can come is the New Testament’s reference to house churches. In apostolic times, when the church was new, Christians often met in homes (Rom. 16:5; I Cor. 16:19; Col. 4:15; Phm. 1:2). As far as we know, there were no buildings specifically dedicated to the assembly of believers until after AD 200.
  2. Others speak of the Presbyterian Church, or the Lutheran Church, by which they mean a denomination that has organized a group of congregations under a commonality of doctrine and practice. But that too is a usage of the word church that comes long after New Testament times. Not that that makes it wrong to organize. I believe the Bible gives flexibility in this. Historically, many denominations were created to defend truths Christians felt were being neglected or rejected outright.
  3. The Greek word for “church” used in Scripture is ekklesia (pronounced ek-lay-SEE-uh). It refers to a group of people called together. Any assembly of people. It’s even used of an unruly mob of idol worshipers (Acts 19:32). But by far the most common use of the word in the Bible is to refer to one of two things. Sometimes it refers to all Christians everywhere, the spiritual body of Christ, of which He is the Head (Eph. 1:22-23). That includes all the saints, both living and dead. He is the “Lord Jesus Christ, from whom the whole family in heaven and earth is named” (Eph. 3:14-15). This is sometimes called the universal church.
  4. The Apostle Paul refers to his “deep concern for all the churches [plural]” (II Cor. 11:28). That’s something different. It refers to local expressions of the universal church, existing in time and space. (Though that has to be qualified. Any group can call itself a church–even witches and Satanists. But I’m speaking of Bible-believing congregations, made up of born again believers.) And while the universal church is invisible, since we aren’t able to see all Christians gathered together in one place–not yet, anyway–each local church is an example of the visible church. Many such local assemblies are spoken of in the New Testament (Acts 8:1; 13:1; Rom. 16:1; I Cor. 1:2; 16:19; Gal. 1:2; Rev. 1:20).

A quick scanning of the lyrics of William Pitts’ song will show that it is the first of these that he has written about–the physical structure in which a congregation can gather. He does not develop any important doctrines in the ballad, But that doesn’t mean it’s entirely without merit. While that usage of the word church is not found in Scripture, it is a significant one.

I even know a man named Jack who was first attracted to Christ because the evangelical church in his community had a building that was attractive. It was certainly not luxurious, but it was neat and clean, and kept in good repair. Jack told me that said to him, “This is important to these people. What they are doing here is important to them. I’d better check it out.”

A building not only gives people a place to meet, it helps to establish their identity in the community. Such facilities can house a variety of programs that would be difficult to offer without them. A local church facility also provides a rallying point for Christians in the community, and a place where warm memories are built–of weddings, memorial services, Christmas pageants, church suppers, and more.

That is a particular focus of the song. In the refrain, Pitts tells us “No spot is so dear to my childhood,” And he would even be happy to die there (5):

I would fain from this spot of my childhood
Wing my way to the mansions of light.

Questions:

  1. What memories do you have that are associated with a particular church building?
  2. What can be done to make our church buildings functional and attractive, without spending an inappropriate amount of money?

Links:

May the Mind of Christ, My Saviour

Words: Kate Barclay Wilkinson (b. Aug. 27, 1859; d. Dec. 28, 1928)
Music: St. Leonards, by Arthur Cyril Barham-Gould (b. 1891; d. Feb. 14, 1953)

Note: Kate Wilkinson was involved in a ministry to girls. This hymn, expressed in simple terms, was published three years before her death, perhaps to convey to the young women with whom she worked what it means to have a truly Christ-like walk. Barham-Gould’s tune was written specifically for the hymn.

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

The Bible describes two important realities in the Christian life. One is “I in Christ.” That has to do with our legal standing before God. He views each believer as dressed in the righteousness of Christ, and accepts us on that basis (Eph. 1:3, 6; Col. 2:10). Our standing “in Him” is eternal. It never changes, as it’s based on Christ’s righteousness, and He is never anything but perfect.

The other reality is “Christ in me.” That speaks of our practical state in daily living. It is the desire of God that Christ’s character be seen in us (Phil. 2:5). Christians are called to a walk of humble obedience, just as Christ in His incarnation was humbly obedient to His heavenly Father (vs.8; cf. Gal. 2:20 ).

And clearly, though our standing is eternal, our state can fluctuate. We can stumble in sin, or drift spirituality into worldliness and carnality. It is this latter reality (He in me) that Kate Wilkinson writes about in her hymn. Stanza CH-1 introduces the theme, with an allusion to Philippians 2:5, “Let this mind be in you which was also in Christ Jesus.” It should be our goal to be submissive to Christ’s lordship in “all [we] do and say,” just as He was submissive to God the Father.

Stanza (2) uses the first part of Colossians 3:16, “Let the word of Christ dwell in you richly” to remind us of the importance of the Scriptures in the Christian life. For God’s Word to “dwell richly” in us means that it will be at home in our lives, in all its abundant richness, and be consistently believed and obeyed. The parallel passage in Ephesians 5:18-19 shows that this is closely related to the filling of the Holy Spirit. (The phrase “the word of Christ” should not be confined to His teaching recorded in the Gospels–often printed in red. Since He is a Person in the triune Godhead, it is quite appropriate to consider the entire Bible as coming from Christ.)

Stanza (3) is about God’s peace (referred to in Philippians 4:6-7). But there is an interesting application of this. Many times, perhaps, we pray for God’s peace so that we can be more comfortable. But the hymn writer prays for it so that she might more effectively serve the Lord, and bring comfort to others.

May the peace of God my Father
Rule my life in everything,
That I may be calm to comfort
Sick and sorrowing.

Both (4) and (6) express a desire that Christ’s Person would be seen and be glorified, rather than glory coming to the individual servant of God. Our prayer should be, “Him exalting, self abasing, / This is victory….And may they forget the channel, / Seeing only Him” (cf. Jn. 3:30). The life goal presented in (5) alludes to Hebrews 12:1-2, and it is a great prayer for every believer: “May I run the race before me…looking only unto Jesus.”

This is one of those hymns that I draw attention to from time to time that should be better known, and much more used, than it is.

Questions:

  1. List some of the qualities that will be seen in the kind of life this hymn describes. (And what are the opposites of each that should be avoided?)
  2. What Bible character do you think most closely illustrates this ideal? (And can you name one or two in Scripture who failed in this at some point, and explain how and why?)

Links:

I Sing the Mighty Power of God

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Ellacombe, by William Henry Monk (b. March 16, 1823; d. March 1, 1889)

Note: Watt’s original version had eight four-line stanzas. The first six of these are generally combined to make three, and the last two are omitted. Here are the oft-omitted stanzas 7 and 8 combined:

In heav’n He shines with beams of love, with wrath in hell beneath:
‘Tis on His earth I stand or move, and ‘tis His air I breathe.
His hand is my perpetual guard, He keeps me with His eye:
Why should I then forget the Lord, who is forever nigh?

(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 interesting that Isaac Watts intended this to be, first of all, a children’s hymn. It is the second selection in his Divine Songs Attempted in Easy Language for the Use of Children, published in 1715. Of this collection he wrote:

“The children of high and low degree…may all join together in these songs, and as I have endeavoured to sink the language to the level of a child’s understanding, and yet to keep it, if possible, above contempt; so I have designed to profit all, if possible, and offend none.”

That begs the question: Did he misjudge the ability of children to grasp biblical truth? Or were children smarter, or better educated then, than now?) Maybe a little of both. I’m not saying there isn’t a place for simple children’s choruses such as This Little Light of Mine, or The Birds Upon the Treetops. But with careful selection, and patient teaching, I believe our children can be–and should be–introduced to many of the great hymns of the faith.

This is a hymn that praises God, particularly for His work as the Creator of all things. With David, we declare:

“Yours, O LORD, is the greatness, The power and the glory, The victory and the majesty; For all that is in heaven and in earth is Yours ; Yours is the kingdom, O LORD, And You are exalted as head over all. Both riches and honor come from You, And You reign over all. In Your hand is power and might; In Your hand it is to make great And to give strength to all. Now therefore, our God, We thank You And praise Your glorious name.”

I Chron. 29:11-13

Learning about, and acknowledging, the Creator’s handiwork is a good place to begin, because it’s where the Bible begins, and a subject to which God’s Word often returns (e.g. Ps. 19:1; 24:1-2; Jn. 1:1-3; Rom. 1:19-20; Col. 1:16-17; Heb. 1:1-2; 11:3; Rev. 4:11). As Christians, we should also defend the teaching of the Scriptures on this subject as opposed to the manmade theories of evolution.

But there is more to it than that. The saints of old saw this as an important foundation truth that gave encouragement in prayer. Since the Almighty has brought into being all the wonders of the natural universe, and continues to sustain its intricate operation, then He is surely powerful enough and wise enough to help me in my need.

When persecution began against the early church, believers turned to God in prayer. “They raised their voice to God with one accord and said, ‘Lord, You are God, who made heaven and earth and the sea, and all that is in them” (Acts 4:24). Trusting in the might of the Creator, they prayed for holy boldness to continue declaring His Word (vs. 29), and God answered that prayer (vs. 31). Centuries before, the prophet Jeremiah had done the same (Jer. 32:16-17; cf. Ps. 124:8).

I sing the mighty power of God, that made the mountains rise,
That spread the flowing seas abroad, and built the lofty skies.
I sing the wisdom that ordained the sun to rule the day;
The moon shines full at God’s command, and all the stars obey.

Questions:

  1. What encouragement do you draw from the fact that God created all things?
  2. The other side of the coin: What is missing from the life of one who believes that all things simply evolved, out of nothing, by chance and accident?

Links:

Holy God, We Praise Thy Name

Words: Ignaz Franz (b. Oct. 12, 1719; d. Aug. 19, 1790)
Music:  Grosser Gott (composer unknown)

Note: The English translation from the original German was done by Clarence Alphonsus Walworth (1820-1900), except stanza CH-7, written by Hugh Thomas Henry (1862-1946). The tune first appeared in Katholisches Gesangbuch, around 1774. A modified version of the tune (called Hursley) is used with the hymn Sun of My Soul.

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

Here is another hymn that, at least in my own circles, is used far less than it should be. Though of Roman Catholic origin, it is an expression of worship directed to the Trinity, an area of doctrine on which evangelical Protestants have some common ground with Rome. Though many hymn books only use the first four stanzas (1 through 4), I’ll make a brief comment on all seven.

Some reservation is needed with regard to one line in (1). Mr. Franz says, “All on earth Thy sceptre claim.” If by that he means that all human beings recognize and submit to the Lord’s rule over their lives, then the statement is demonstrably false. But if we take it to mean that the Almighty is sovereign Lord of all, and that His purposes will ultimately be accomplished in believers and unbelievers alike, then that is true (Ps. 135:6; Dan. 4:35). He is “Lord of all,” and as Franz tells us, His domain is infinite and His reign everlasting.

(2), with its reference to angelic choirs praising God “in unceasing chorus”, is reminiscent of the seraphim crying, “Holy, holy, holy!” before the throne of God (Isa. 6:1-3). The cherubim do the same (Rev. 4:8; cf. Ezek. 1:5; 10:20). (3) reminds us that, in our praise of God, we are part of a long procession that began, no doubt, in Eden, and includes prophets and apostles. It even involves white-robed martyrs, because we must not forget the “whole family [of God] in heaven and earth” (Eph. 3:15). The lines” “And from morn to set of sun, / Through the church the song goes on,” call to mind John Ellerton’s majestic and beautiful hymn, The Day Thou Gavest, Lord, Is Ended.

(4) contains a strong Trinitarian statement.

Holy Father, Holy Son,
Holy Spirit, Three we name Thee;
While in essence only One,
Undivided God we claim Thee;
And adoring bend the knee,
While we own the mystery.

This is followed by two stanzas expressing a strong Christology. In (5) He is both “King of glory” (cf. Ps. 24:7-10, a messianic psalm) and “Son of God, yet born of Mary” (Lk. 1:30-35). And, “First to break the bars of death, / Thou has opened heaven to faith” (Jn. 11:25-26; I Cor. 15:20-22). In (6) we have, “From Thy high celestial home, / Judge of all, again returning.” Once more, this is precisely what God’s Word declares (Ps. 98:9; Jn. 5:22; Acts 17:30-31).

In (7), the saints are described as servants of God who, “By Thy precious blood out-poured, / Thou has saved from Satan’s scheming” (cf. Acts 26:17-18; Col. 1:13; Heb. 2:14-15). CH-8 provides an earnest prayer for daily help from the Lord, dramatically changing from plural pronouns to singular ones in the last lines.

Lo, I put my trust in Thee;
Never, Lord, abandon me.

Questions:

  1. What does it mean to you, in praising God, that you are joining with a worshiping chorus of millions of believers, both living and with the Lord, as well as hosts of angels?
  2. What will be different about a praise-filled life, a life lived consciously for the glory of God?

Links:

Holy Ghost, with Light Divine

Words: Andrew Reed (b. Nov. 27, 1787; d. Feb. 25, 1862)
Music: Mercy, by Louis Moreau Gottschalk (b. May 8, 1829; d. Dec. 18, 1869)
           Arranged by Edwin Pond Parker (b. Jan. 13, 1836; d. May 28, 1925)

Note: The tune, Mercy, was arranged by Edwin Parker from Gottschalk’s piece for piano called “The Last Hope.”

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

The use of the term “Holy Ghost” for the third Person of the Trinity has fallen into disuse in many circles today. Most Christians speak of the Spirit of God, or the Holy Spirit. In fact, the two words, ghost and spirit, have exchanged meanings, since the King James (Authorized) Version was produced in 1611.

In referring to the virgin birth of Christ, the angel Gabriel said to Mary, “The Holy Ghost shall come upon thee” (Lk. 1:35, KJV). Later, when the resurrected Christ came to His disciples, we read, “They were terrified and affrighted, and supposed that they had seen a spirit” (Lk. 24:37, KJV). Newer translations, such as the New International Version, and the New Living Translation, read “Holy Spirit” in Luke 1:35, and “ghost” in Luke 24:37.

With this change in terminology in view, the title and first stanza of Reed’s hymn are sometimes revised to read “Holy Spirit, Light Divine,” and (3) and (4) begin, respectively, “Holy Spirit, Power divine,” and “Holy Spirit, Joy divine.”

Andrew Reed’s hymn is a prayer requesting the ministry of the Holy Spirit in his life. The Bible does not tell us to direct our prayers to Him. We are to pray to our heavenly Father, on the authority of our relationship with Christ, enabled by the Spirit of God. “For through Him [Christ] we both have access by one Spirit to the Father” (Eph. 2:18; cf. Matt. 6:9; Jn. 14:13; 16:24). Since the Holy Spirit is Himself God, it is not heresy to pray to Him; it is simply not the pattern the Scriptures have given to us.

Leaving that aside, let’s consider this hymn. In the four stanzas commonly used today, there is a noticeable progression.

In (1), the author asks for the illumination of the Spirit. It is the work of the Spirit of God to reveal the Person of Christ to us, in order to bring glory to Him (Jn. 16:14). Also part of His ministry is the opening of our understanding to grasp the spiritual truths of God’s Word (I Cor. 2:9-10, 12). This is further explained in Reed’s seldom used second stanza.

Let me see my Saviour’s face,
Let me all His beauties trace;
Show those glorious truths to me
Which are only known to Thee.

As we come to a deeper understanding of these things, we become more and more aware of how far short we come of God’s holy standard (Rom. 3:23). With that in mind, Andrew Reed prays for the Spirit to cleanse him (3), and bring a renewal of the joy of his salvation (4) (cf. Ps. 51:7, 12).

We might challenge the plea in CH-5 for the Holy Spirit to “dwell within this heart of mine.” There is ample Scripture to show that the Spirit of God indwells each Christian heart (Rom. 5:5; I Cor. 6:19-20; II Cor. 1:21-22; 5:5) . “If anyone does not have the Spirit of Christ, he is not His [he is not a Christian at all]” (Rom. 8:9).

But without reading too much into Reed’s words, there is perhaps a parallel to Paul’s prayer (to Christians) “that Christ may dwell in your hearts through faith” (Eph. 3:17). Christians without Christ? Impossible. But the word dwell can have the sense of settle down and be at home in. The NLT correctly paraphrases the text, “I pray that Christ will be more and more at home in your hearts.”

That would certainly fit Reed’s lines. And the rest of the fifth stanza, as well as the seldom used sixth stanza, show that his intended desire is that the Lord reigns supreme within him.

Holy Spirit, all divine,
Dwell within this heart of mine;
Cast down every idol throne,
Reign supreme, and reign alone.

See, to Thee I yield my heart,
Shed Thy life through every part;
A pure temple I would be,
Wholly dedicate to Thee.

Questions:

  1. In First Corinthians 3:16 asks, “Do you not know that you are the temple of God?” The Greek word translated “you” is plural. The text means that all who make up the body of Christ are, corporately, a spiritual temple of the Spirit of God (cf. Eph. 2:22). What does this imply about the priorities and work of the local church (see I Cor. 3:16-17)?
  2. The Bible also speaks of each individual Christian as a “temple” of the Holy Spirit (I Cor. 6:19-20) What does this suggest about Him? And about how we should act?

Links:

Trust and Obey

Words: John Henry Sammis (b. July 6, 1846; d. June 12, 1919)
Music: Daniel Brink Towner (b. Apr. 5, 1850; d. Oct. 3, 1919)

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

This hymn is one of those simple songs that draws attention to a big truth. Trust and obey, faith and obedience, faith in God that produces obedience–those are surely the essentials of the Christian walk. “We walk by faith, not by sight” (II Cor. 5:7). “He who says he abides in Him [Christ] ought himself also to walk just as He walked” (I Jn. 2:6). And trust and obedience is not a new thing. It’s been characteristic of the life of the saints since the beginning. Of Abraham we read, “By faith Abraham obeyed” (Heb. 11:8; cf. Ps. 4:5; 143:8, 10).

The two belong together. They are inseparable, two sides of a coin. You cannot say, “I have faith in God and His Word,” and not obey Him. As James reminds us, faith without works is a dead kind of faith, not true biblical faith (Jas. 2:26). Nor will we do much in the way of obedience if we don’t trust what God has said. There would be few martyrs in church history, if those courageous Christians didn’t have confidence in the Scriptures.

The Christian life involves daily faith and obedience, exercised in many different situations. But there is an underlying commitment that provides a foundation for this. The Apostle Paul talks about it in Romans 12:1.

“I beseech you therefore, brethren, by the mercies of God [because of all that God has done for you], that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

The Greek verb tense for “present” indicates it’s to be a once-for-all action. We are to yield ourselves to God as “living sacrifices,” forever and for all. That is what Pastor Sammis is referring to in (4) of our hymn, when he says, “We never can prove the delights of His love / Until all on the altar we lay.” Then, hundreds of daily acts of faith and obedience grow out of that, as described in (5).

When believers falter and fail, we don’t need to re-present ourselves to God. We simply need to confess our sin (I Jn. 1:9), and go back to acting as the living sacrifices we’ve committed ourselves to be. And the walk of faith and obedience is richly rewarding–not only in heaven, but here and now (3).

There is one stanza of this hymn, however, with which I differ somewhat. In (2) John Sammis says:

Not a shadow can rise, not a cloud in the skies,
But His smile quickly drives it away;
Not a doubt or a fear, not a sigh or a tear,
Can abide while we trust and obey.

Is it true that there can be no doubts, no fears, no sighs, no tears, in the life of the one who is walking with the Lord? No. That’s nonsense. It fails to reckon with the complexity of human existence, and the many fears and tears suffered by godly men and women, down the years.

The Apostle Paul speaks of “what comes upon me daily: my deep concern [anxious care] for all the churches” (II Cor. 11:28). He also speaks of the “great sorrow and continual grief in [his] heart” regarding the Jews (Rom. 9:1-3; cf. 10:1-2). And he tells the Corinthian believers that he visited them “in weakness, in fear, and in much trembling” (I Cor. 2:3).

Beyond that, what of the Lord Jesus, “a Man of sorrows and acquainted with grief” (Isa. 53:3)? When He walked the earth, Christ experienced a range of human emotions, including anger, sorrow, dread, and more. And we can hardly say that at such times He was not living in a way that pleased His Father. There is relief from our burdens, and comfort in our trials, in fellowship with the Lord, precisely because He can sympathize with our condition (Heb. 4:15-16). But instant and total deliverance from all our painful struggles? No.

Questions:

  1. Clearly, there was a failure to obey God, when Adam and Eve sinned (Gen. 2:17; 3:6). But explain how a failure to trust God was involved as well.
  2. How is a life of faith and obedience toward God illustrated by the physical act of walking?

Links:

O Happy Day

Words: Philip Doddridge (b. June 26, 1702; d. Oct. 26, 1751)
Music: Happy Day, by Edward Francis Rimbault (b. June 13, 1816; d. Sept. 26, 1876)

Note: Some resources suggest that the tune Happy Day came from Dr. Rimbault. He did write the music for the refrain. But the origin of the rest is obscure. It was adapted for use with John Cennick’s 1743 hymn Jesus, My All to Heaven Is Gone, and later for use with Doddridge’s hymn.

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

We tend to think of happiness as arising from happenings–that is, from our circumstances, what has happened to us. While a sense of joy and blessedness may arise from such things, it may be rooted deeper in our awareness that God is at work, even when our present situation is difficult. The word “happy” has several shades of meaning in English. It can mean cheerful, delighted or enthusiastic. It can also mean satisfied and content (as in “I’m happy with what I’ve accomplished”), or blessed and highly favoured.

Blessed and highly favoured is closest to how the Bible uses the word. When Psalm 1 begins, “Blessed is the man…” it means he is enriched, contented, and fulfilled. And that is likely what Doddridge meant: “O what a blessed day that fixed [fastened or secured] my choice on Thee!” (1). “Happy [enriched, contented and fulfilled] are the people whose God is the Lord!” (Ps. 144:15).

And the response to God’s wonderful salvation will be twofold, as (1) indicates, rejoicing within that is aimed Godward, and that causes us to tell abroad to others what the Lord has done for us.

“I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garment of salvation, He has covered me with the robe of righteousness.”

Isa. 61:10

Conversion certainly involves a personal choice or a vow to trust Christ as Saviour ((1) and (2)). But since the sin nature is spiritually dead, “there is none who seeks after God” (Rom. 3:11). We were only able to seek God after He sought us, and enabled us to turn to Him, by His Spirit. “We love Him because He first loved us” (I Jn. 4:19). In the words of Doddridge, “He drew me, and I followed on” (3). The sovereign action of God in the work of salvation is described by the Lord Jesus in this way:

“All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out….No one can come to Me unless the Father who sent Me draws him….No one can come to Me unless it has been granted to him by My Father” (Jn. 6:37, 44, 65).

Conversion can also be described as a “rest” (4), in which faith rests itself in the finished work of Christ. “We who have believed do enter that rest” (Heb. 4:3). When the Lord God finished the work of creation, He rested on the seventh day (Gen. 2:1-2). That rest from work is used by the writer of Hebrews as a picture of the rest of saving faith. We trust only in the Saviour, not our own works, to gain God’s acceptance. “For he who has entered His rest has himself also ceased from his works as God did from His” (Heb. 4:10; cf. Rom. 4:4-5).

The fifth stanza of Philip Doddridge’s hymn is often omitted from our hymnals. In it, the author makes a lifelong commitment to continue following the Lord.

High heaven, that heard the solemn vow,
That vow renewed shall daily hear,
Till in life’s latest hour I bow
And bless in death a bond so dear.

Happy day, happy day,
When Jesus washed my sins away!
He taught me how to watch and pray,
And live rejoicing every day
Happy day, happy day,
When Jesus washed my sins away.

Questions:

  1. What are some of the blessings of God’s wonderful salvation?
  2. Why would any born again Christian fail to respond with joyful enthusiasm to what God has done for him?

Links:

How Sweet the Name of Jesus Sounds

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: St. Peter, by Alexander Robert Reinagle (b. Aug. 21, 1799; d. Apr. 6, 1877)

Note: The word “Husband” in (5) is often changed to “Brother,” today. However, Newton, a seaman, may have intended the imagery, in the nautical sense of the day, to refer to the man in charge of a ship’s provisions. He was spoken of as the ship’s husband. The tune St. Peter is sometimes called Reinagle, after its composer.

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

When it comes to romantic love between a man and a woman, the name of the loved one has a special significance, a unique beauty. In the 1961 musical West Side Story, Tony meets Maria and falls in love. He sings of her:

“The most beautiful sound I ever heard,
All the beautiful sounds of the world
In a single word – Maria.”

In ancient poetry, the Shulamite maiden with whom King Solomon had fallen in love is praised by his attendants, who sing, “Your name is ointment poured forth” (S.S. 1:3). Like the fragrant aroma of a treasured perfume was the sound of her name to her beloved. In Ecclesiastes 7:1, Solomon says in a similar vein, “A good name [reputation] is better than precious ointment” (Ecc. 7:1).

It was the text from the Song of Solomon that inspired John Newton to create a lovely seven-stanza hymn about the name of Jesus. He exclaims, “How sweet the name of Jesus sounds in a believer’s ear!” (1). Then, he proceeds to describe some of the reasons why the name of the Lord Jesus Christ is so precious to him, sometimes heaping names and titles, one on another, to indicate the many-faceted perfections of his Subject. It is a kind of sacred version of Elizabeth Barrett Browning’s poem, which begins: “How do I love thee? Let me count the ways.”

Since the names of the Lord present who He is, and what He is like, and what He has done, to revel in His name is to delight in His Person. David exclaims, “O Lord, our Lord, how excellent is Your name [Your reputation for being who and what You are] in all the earth!” (Ps. 8:9).

In the One represented by the name “Jesus,” there is soothing for sorrows, healing for wounded hearts, and settled assurance and peace in place of fear (1). In Him there is spiritual health and wholeness, and nourishment for the soul (2). He is our Rock, our Shield, our Hiding Place, and a Treasury of “boundless stores of grace” (3). He is our Shepherd, Husband [Provider], and Friend, fulfilling the offices of Prophet, Priest, and King (5).

The third line of the fifth stanza is worthy of special note. John Newton describes Jesus as “My Lord, my Life, my Way, my End.” As believers, we affirm that the Lord is both the source of our lives, the sustainer and guide of our lives, and the ultimate goal of our lives. It can hardly be said more simply or more profoundly!

In a stanza sometimes omitted today, Newton adds:

By Thee my prayers acceptance gain,
Although with sin defiled;
Satan accuses me in vain,
And I am owned a child.

In spite of all this eloquent outpouring, the hymn writer is conscious of the inadequacy of his words to express what’s in his heart. But he is encouraged with the thought that in our resurrection bodies we’ll have both purified hearts and more eloquent tongues to praise the Lord (6):

Weak is the effort of my heart,
And cold my warmest thought;
But when I see Thee as Thou art,
I’ll praise Thee as I ought.

This stanza expresses a similar thought to that of Newton’s close friend and associate, poet William Cowper, who says in his hymn, There Is a Fountain Filled with Blood:

When this poor lisping, stammering tongue
Lies silent in the grave,
Then in a nobler, sweeter song,
I’ll sing Thy power to save.

Questions:

  1. So many times our prayers tend to be filled with requests for this or that. Nothing wrong with bringing our requests to the Lord (Phil. 4:6; I Pet. 5:7). But there also needs to be worship and praise. What are some things you can praise the Lord for today?
  2. What would cause a name to be like a revolting stink? Why is the name of the Lord Jesus so different to the believer?

Links:

Joyful, Joyful, We Adore Thee

Words: Henry Jackson van Dyke (b. Nov. 10, 1852; d. Apr. 10, 1933)
Music: From the 9th Symphony, by Ludwig van Beethoven (b. Dec. 16, 1770; d. March 26, 1827)
Adapted by Edward Hodges (b. July 20, 1796; d. Sept. 1, 1867)

Note: The first stanza, in the original version, personifies the Sun, making it a picture of the Lord. The symbolism is followed through the hymn.

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

Joyful, joyful, we adore Thee,
God of glory, Lord of love;
Hearts unfold like flowers before Thee,
Praising Thee, their Sun above.

Henry Jackson van Dyke

The opening words (which also give us the title) suit the theme well. Christian joy is mentioned in each of the four stanzas. There are more solemn hymns of contemplation, appropriate in their place. But this one simply seems to explode with joyful exuberance and praise to God. It is reminiscent of the mood of some of the psalms.

“Shout joyfully to the Lord, all the earth. Break forth in song, rejoice, and sing praises. Sing to the Lord with the harp, with the harp and the sound of a psalm, with trumpets and the sound of a horn; should joyfully before the Lord, the King” (Ps. 98:4-6; cf. Ps. 71:22-24; 150:1-6).

The Lord’s people have great cause for rejoicing. He has blessed us in so many ways. Yet it is possible to rejoice, in faith, even when trouble seems to surround us. The prophet Habakkuk is determined to do that. He says,

“Though the fig tree may not blossom, nor fruit be on the vines; though the labour of the olive may fail, and the fields yield no food; though the flock may be cut off from the fold, and there be no herd in the stalls–yet I will rejoice in the Lord, I will joy in the God of my salvation”

Hab. 3:17-18

Confidence in the delivering power of God, and in His just resolution of all things, can give us joy in difficult times. We read of the Lord Jesus that He, “for the joy that was set before Him, endured the cross” (Heb. 12:2). Counting on the Lord to use painful experiences for a good purpose, as the Bible promises He will (Rom. 8:28), can also give joy at such times. “All Your works shall praise You, O Lord, and Your saints shall bless You” (Ps. 145:10).

In stanza (2), van Dyke describes all nature uniting in praise to God. This is similar to what we have in Psalm 148. The psalmist calls upon sun, moon, and stars, the waters of the earth and the creatures they contain, the fruitful land, and the animals on it, and more, to praise their Creator. It is a poetic device, of course. The praise of all things involves their being and doing what God intended. In that way they testify to the wisdom and power of the One who made them.

All Thy works with joy surround Thee, earth and heaven reflect Thy rays,
Stars and angels sing around Thee, center of unbroken praise.
Field and forest, vale and mountain, flowery meadow, flashing sea,
Singing bird and flowing fountain call us to rejoice in Thee.

For the believer, expressions of joyful praise are more reasoned and specific. God is both “giving and forgiving,” and “ever blessing” us (3). God in “love is reigning o’er us,” and we are “victors in the midst of strife” (4). “Thanks be to God, who gives us the victory through our Lord Jesus Christ” (I Cor. 15:57). And, “Thanks be to God who always leads us in triumph in Christ” (II Cor. 2:14).

Mortals, join the happy chorus, which the morning stars began;
Father love is reigning o’er us, brother love binds man to man.
Ever singing, march we onward, victors in the midst of strife,
Joyful music leads us sunward in the triumph song of life.

Questions:

  1. Why are Christians able to find joy in times of suffering?
  2. What do you think will be different about our praise of God on earth, and our praise of God in heaven?

Links:

Load More