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Safely Through Another Week

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: Sabbath, by Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)

Note: This hymn first appeared in Psalms and Hymns, in 1774. Then, in 1779, it was published in Olney Hymns, the famous book by John Newton and William Cowper. In the latter, stanza (4) was omitted. Today, (1), (3), (4) and (6) are commonly used.

As Newton designed the hymn to be sung on Saturday evening, several word changes were later made in an attempt to fit it for Sunday worship. (More of that in a moment.) For example, in (1), “Let us now a blessing seek, on th’approaching Sabbath day,” was changed to, “Let us now a blessing seek, waiting in His courts today.”

(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 not a hymn that I would use, personally. I believe it’s based on a false assumption, that Sunday is the Christian’s Sabbath Day. There is not a shred of scriptural evidence for the claim that the Jewish Sabbath laws have somehow been transferred to Sunday. In fact, Sabbath keeping is the only one of the Ten Commandments not repeated in the New Testament.

The notion of a “Christian Sabbath” is based, in part, on amillennialism’s failure to distinguish between Israel and the church, seeing the nation of Israel merely as the Old Testament church. When this position is taken, all kinds of mischief results. Israel is a nation, with an earthly origin (Abraham) and an earthly land given them by the Lord (Canaan) (Gen. 12:1, 7). The church is not a nation, but a spiritual body–of those born of the Spirit–made up of all nations (I Cor. 12:12-13). Our citizenship is not on earth, but in heaven (Phil. 3:20).

The Sabbath of Israel was imposed as a complete day of rest, in the Law God gave to them through Moses (Exod. 20:8-10). The New Testament Lord’s Day is not prescribed by any divine law. It seems to have been arrived at as a day for God’s people to meet by the consensus of early Christians. Appropriate, since it was the day of Christ’s resurrection (Matt. 28:1), and of the birthday of the church. But Sunday is nowhere in God’s Word called the “emblem of eternal rest” (1). It’s an emblem not of rest, but of resurrection.

Even the placement of the two days seems significant. The Jewish Sabbath falls on Saturday, the last day of the week. The Christian Lord’s Day falls on Sunday, the first day of the week. The Sabbath thus illustrates the law principle–works first, then an enjoyment of resulting blessings afterward. The Lord’s Day illustrates the grace principle–a celebration of God’s blessings first (freely given), then going forth to serve Him as a loving response to grace.

The laws regarding Sabbath keeping were strict, and the death penalty was imposed for breaking them. One man was executed for gathering sticks to build a fire on the Sabbath (Num. 15:32-36). In contrast, there are no laws regarding how we are to keep the Christian Lord’s Day. That being said, it is important for Christians to have times when they meet together (Heb. 10:23-25), and we all need regular rest and recreation as part of our busy weeks. Whether these things fall on Sunday or some other day is a matter of choice or tradition.

Christians are not now under the Law of Israel. It was in force from Mount Sinai to Mount Calvary, where it was fulfilled in Christ. To call Sunday the Christian Sabbath is to confuse Israel and the church, and to confuse Law and Grace. For a fuller discussion of this, see the article entitled Sunday Sabbath: Is there such a thing as a Sabbath for the Church?.

(1) Safely through another week God has brought us on our way;
Let us now a blessing seek, on th’approaching Sabbath day;
Day of all the week the best, emblem of eternal rest,
Day of all the week the best, emblem of eternal rest.

(6) May Thy gospel’s joyful sound conquer sinners, comfort saints;
Make the fruits of grace abound, bring relief for all complaints;
Thus may all our Sabbaths prove till we join the church above,
Thus may all our Sabbaths prove till we join the church above!

Questions:

  1. What are the similarities and the differences between the Jewish Sabbath and the Christian Lord’s Day?
  2. What traditional activities or restrictions of activity do you customarily follow on the Lord’s Day?

Links:

Master, No Offering

Words: Edwin Pond Parker (b. Jan. 13, 1836; d. May 28, 1920)
Music: Love’s Offering, by Edwin Pond Parker

Note: Dr. Parker had a long and distinguished career, as a pastor, a poet, a musician and a hymn writer, as well as a hymn book editor. In addition, he served as the Senate Chaplain for the state of Connecticut. In 1860, he became pastor of a church in Hartford, and continued that ministry for more than half a century. In 1888, Pastor Parker wrote the words of this hymn to conclude a sermon. He composed the tune as well.

(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 truly lovely and meaningful hymn. It is worthy of a place in any hymn book, and any congregation’s repertoire.

The first stanza makes reference to a woman anointing the feet of Jesus. This actually happened twice during His three years of ministry. Luke records the first instance (Lk. 7:36-39). The woman involved is called “a sinner” (vs. 37)–likely indicating she was a prostitute (cf. Matt. 21:32). She is not named. The second instance occurred in the little town of Bethany, and we know that the woman was Mary, the sister of Lazarus and Martha (Matt. 26:6-13; Mk. 14:3-9; Jn. 12:1-8; cf. Jn. 11:2).

There has been an assumption by some that the woman in the earlier incident was Mary Magdalene. However, there is not a shred of evidence to support this arbitrary tradition. Mary Magdalene is mentioned in Luke 8:1-3 as one of the women who accompanied Jesus in his travels. But it would be strange indeed for Luke, a careful historian, to fail to identify her by name a chapter earlier, if they were one and the same person.

However, this common inaccuracy in the hymn does not mar its beauty or limit its usefulness. It infringes on no doctrine. Consider a few things.

The Lord Jesus is no longer with us, as a physical presence. We cannot, as Mary of Bethany, or the other unnamed woman did, lay at His feet a gift, “costly and sweet” (1). But “love’s incense” is possible and appropriate any time. Like the incense that arose from the golden altar (Exod. 30:1-3, 7-8), may the fragrance of our loving worship, and service for Him, continue to be offered up to the Lord.

(1) Master, no offering costly and sweet,
May we, like Magdalene, lay at Thy feet;
Yet may love’s incense rise, sweeter than sacrifice,
Dear Lord to Thee, dear Lord to Thee.

What are some of the things our service can accomplish? The next two stanzas offer some examples of this.

  1. Strengthen those who are weak (2). “Strengthen the hands which hang down, and the feeble knees” (Job 4:3-4; Lk. 22:32; Heb. 12:12; I Pet. 5:10).
  2. Encourage those who are emotionally distressed and down. Sometimes the right song, or devotional poem, or a gentle word, can “brighten” the day of those who are discouraged ((2); cf, Job 35:10; Acts 16:40; II Cor. 1:3-4).
  3. Bring new hope to those struggling with fears ((3); cf. Ps. 42:5, 11; Isa. 43:1; I Tim. 1:1).
  4. Minister peace and comfort to the sorrowing ((3); cf. Jn. 14:2-3; I Thess. 4:13, 18).
  5. Scatter deeds of kindness and mercy, showing the love of Jesus to others ((2) and (3); Matt. 5:16; Gal. 6:10; Heb. 13:16).
  6. Seek to win the lost to Christ ((2); cf. Mk. 16:15; II Cor. 5:20; I Pet. 3:15)
  7. Point wayward sinners back to the Lord ((3); cf. II Cor. 7:10; II Tim. 2:25; I Jn. 1:9).

Is that not a valid and valuable list? If each and every child of God sought to do those things, what a vital ministry the local church would have to the glory of God! And Dr. Parker’s prayer is that we’d not only do it, but continue to do so until the Lord calls us home.

(4) Thus, in Thy service, Lord, till eventide
Closes the day of life, may we abide;
And when earth’s labours cease, bid us depart in peace,
Dear Lord to Thee, dear Lord to Thee.

Questions:

  1. Of the seven things listed above, is there something you could do today (or this week) to minister to someone in need?
  2. In what ways does the Lord equip us to have this kind of ministry?

Links:

Lord, Dismiss Us with Thy Blessing

Words: John Fawcett (b. Jan. 6, 1740; d. July 25, 1817)
Music: Sicilian Mariners Hymn (also called O Santissima, meaning “O most holy”–a phrase praising Mary, in a Catholic hymn); the tune is of unknown origin, first published in the eighteenth century

Note: This hymn first appeared in 1773, with no author identified. Later, it was credited to “F.” Extensive research by eminent hymn historian John Julian indicated it was likely written by John Fawcett. Pastor Fawcett also gave us the hymn Blest Be the Tie That Binds.

(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 closing hymn, though not as often used for that purpose as Fawcett’s other hymn referred to above. Its third stanza, in the author’s original, is not usually used now. It says:

So, whene’er the signal’s given
Us from earth to call away,
Borne on angels’ wings to heaven,
Glad the summons to obey,
May we ever, may we ever
Reign with Christ in endless day.

This is a little awkward, and perhaps not up to the quality of the previous stanzas. But Albert E. Bailey, in The Gospel in Hymns (p. 139), is too scathing in his criticism:

“The last stanza, which introduces angel transportation to heaven, and endless reigning with Christ over some unidentified domain, is so foreign to modern thought that editors have rewritten practically all of it.”

This carping is almost entirely unfair, if not inaccurate. Never mind “modern thought.” What does the Bible say. First, though we do not know for certain that we’ll have an angel escort to heaven, it seems Elijah did (II Kgs. 2:11-12). So did the beggar Lazarus (Lk. 16:22). God will do whatever is necessary to ensure our safe arrival home. Second, does Bailey not know that the Bible specifically declares we shall reign with Christ (Rev. 1:6; 5:9-10; 20:4, 6; 22:5).

Third, I don’t know what other “editors” have done, but Godfrey Thring (1823-1903), who also wrote some of the stanzas of the hymn Crown Him with Many Crowns, produced a greatly altered and generally accepted version of that last stanza.

(3) So that when Thy love shall call us,
Saviour, from the world away,
Let no fear of death appall us,
Glad Thy summons to obey.
May we ever, may we ever,
Reign with Thee in endless day.

The world is indeed a spiritual wilderness (1). Fawcett’s original line was “In this dry and barren place.” We need the Lord’s refreshing touch, and the Spirit’s awakening of joy, peace, and love in our hearts. “ the fruit of the Spirit is love, joy, peace” (Gal. 5:22; cf. Phil. 2:2).

(1) Lord, dismiss us with Thy blessing;
Fill our hearts with joy and peace;
Let us each, Thy love possessing,
Triumph in redeeming grace.
O refresh us, O refresh us,
Traveling through this wilderness.

With the second stanza, Fawcett offers thanksgiving and adoration (worship) to God for the good news of the gospel, a “joyful sound” to the people of God.

“Blessed are the people who know the joyful sound! They walk, O LORD, in the light of Your countenance. In Your name they rejoice all day long, and in Your righteousness they are exalted.”

Ps. 89:15-16

Also in that stanza, there is a prayer that we would live out what the Lord has worked within us. That we would “walk worthy of the calling with which [we] were called” (Eph. 4:1).

“Only let your conduct be worthy of the gospel of Christ” (Phil. 1:27). “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners” (I Tim. 1:15). “Let us hold fast the confession of our hope without wavering, for He who promised is faithful” (Heb. 10:23).

(2) Thanks we give and adoration
For Thy gospel’s joyful sound;
May the fruits of Thy salvation
In our hearts and lives abound.
Ever faithful, ever faithful,
To the truth may we be found.

Questions:

  1. What things could be listed among the “fruits of salvation”?
  2. What other hymns do you like to use for closing a service?

Links:

Jesus Bids Us Shine

Words: Susan Bogert Warner (b. July 11, 1819; d. March 17. 1885)
Music: Edwin Othello Excell (b. Dec. 13, 1851; d. June 10, 1921)

Note: This gospel song for children was published in 1868.

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

There’s a great deal about darkness and light in the Word of God. Some form of the word dark is found there 196 times, and of light 269 times. We get it right at the beginning. When God called the original elements of earth into being, we read that “darkness was on the face of the deep.” But that changed dramatically by His almighty word. “ Then God said, ‘Let there be light;’ and there was light” (Gen. 1:2, 3).

This, of course, has to do with light in the material world. But the Bible often uses darkness and light in a spiritual and moral sense, to describe good and evil, truth and error. In the words of the song, “Many kinds of darkness in this world abound” (3). It should also be noted that, in the spiritual realm, black and white, darkness and light, are opposites. There is a clear contrast between the two.

“God is light and in Him is no darkness at all” (I Jn. 1:5). Jesus said: “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (Jn. 8:12). “[He] was the true [genuine] Light” (Jn. 1:9). “This is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil” (Jn. 3:19).

The Lord said to Paul, “I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me” (Acts 26:17-18). As Paul was, we are commissioned to bring the light of the gospel to those in darkness.

“For you were once darkness, but now you are light in the Lord. Walk as children of light” (Eph. 5:8). “If we walk in the light as He is in the light, we have fellowship with one another” (I Jn. 1:9). And Christians are to “shine as lights in the world” (Phil. 2:15), and “proclaim the praises of Him who called [us] out of darkness into His marvelous light” (I Pet. 2:9). “Have no fellowship with the unfruitful works of darkness, but rather expose them [i.e. to the light]” (Eph. 5:11).

There is another key aspect to this subject: that the devil and those who work for him are able to disguise themselves as emissaries of the light. The saints need to be discerning so that they avoid this deceitful counterfeit.

“For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works” (II Cor. 11:13-15). “Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness” (Isa. 5:20).

The saints are to witness to the light of truth, the truth found in the inspired Word of God. This involves both evangelism and discipleship, introducing people to the Saviour (Rom. 10:14. 17), and helping them to grow in their Christian lives (II Tim. 4:2).

We should also shine with the light of the love of Christ, serving Him, doing good to others when He gives us the opportunity. “As we have opportunity, let us do good to all, especially to those who are of the household of faith” (Gal. 6:10; cf. Tit. 3:8; Heb. 6:10; 13:16). This love is to be extended even to our enemies (Lk. 6:33). The verse that most directly provides the theme for Susan Warner’s song is:

Let your light so shine before men, that they may see your good works and glorify your Father in heaven.

Matt. 5:16

(1) Jesus bids us shine, with a clear, pure light,
Like a little candle burning in the night;
In this world of darkness we must shine,
You in your small corner, and I in mine.

(4) Jesus bids us shine, as we work for Him,
Bringing those that wander from the paths of sin;
He will ever help us, if we shine,
You in your small corner, and I in mine.

Questions:

  1. What is there about God and His way that is well represented by light?
  2. What is there about sinners and the paths of sin that are well represented by darkness?

Links:

I Am Not Skilled to Understand

Words: Dorothy (“Dora”) Greenwell (b. Dec. 6, 1821; d. March 29, 1882)
Music: Greenwell, by William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

Note: English poetess Dora Greenwell published fourteen books of verse during her lifetime. On the title page of each volume was a crest picturing a hand holding tightly to a cross. The accompanying Latin motto, “Et teneo et teneor”, expresses a profound truth: “I both hold and am being held.” In faith, believers cling to God, but we are assured also that He will never let go of His child (Jn. 10:28-29).

In one of her books, called Songs of Salvation (published in 1873), are eight of Miss Greenwell’s poems. One of them has become a hymn now found in many hymnals. Though we usually know it by the opening line, in his Sacred Songs and Solos, Ira Sankey entitled the song “My Refuge, My Saviour,” taking these words from Second Samuel 22:3.

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

Many of us enjoy watching or listening to those who demonstrate great skill at something. Whether it’s a baseball player a piano player, or something else, we admire the hours of training and practice, and the natural talent, that combine to make a superb athlete or musician. On another front, an area of developed skill that’s important to every Christian is the ability to study and understand the Word of God.

Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing [correctly handling] the word of truth.

II Tim. 2:15; cf. Ps. 1:1-3

The problem is that fallen man does not have the spiritual perception to understand the Word of God, or the power to apply and obey it, even if he could grasp its meaning.

The natural man [one born naturally, but not born again] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

I Cor. 2:14

Regeneration and the indwelling Holy Spirit change that. He is “the Spirit of truth” (Jn. 15:26). He is the Revealer and Illuminator of God’s Word (Jn. 14:26; 16:13-15).

“Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.” But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.

I Cor. 2:9-10

But there’s a further difficulty with that. God is infinite; we are finite. Even with the illumination of the indwelling Holy Spirit, we Christians are going to find many things that are beyond our reach, when it comes to the spiritual and eternal realm, and particularly when it has to do with the transcendent Godhead.

“Great is our Lord, and mighty in power; His understanding is infinite” (Ps. 147:5). Job was a great saint, with an understanding of God that was way ahead of his time. Yet he says at one point: “Indeed these are the mere edges of His ways, and how small a whisper we hear of Him! But the thunder of His power who can understand?” (Job 26:14).

Even so, this does not, as the saying goes, let us off the hook. We are still called upon to study and seek to know what we can, and we are responsible to apply what we know, and respond to what we know (cf. Heb. 5:11-14). That is the thrust of Dora Greenwell’s hymn.

(1) I am not skilled to understand
What God hath willed, what God hath planned;
I only know at His right hand
Is One who is my Saviour!

(2) I take Him at His word indeed;
“Christ died for sinners”–this I read;
For in my heart I find a need
Of Him to be my Saviour!

The author rejoices in the knowledge of who Christ is, and what He’s done for her. And the hymn recognizes that we can “grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (II Pet. 3:18). We can learn more.

(3) That He should leave His place on high
And come for sinful man to die,
You count it strange? So once did I,
Before I knew my Saviour!

The Apostle Paul prayed for the Ephesian believers that they would “know the love of Christ that passes [surpasses] knowledge” (Eph. 3:19). Even though He is infinitely beyond us, it will be the delight of time and eternity to continue to learn more and more.

(4) And oh, that He fulfilled may see
The travail of His soul in me,
And with His work contented be,
As I with my dear Saviour!

Questions:

  1. If you were to take an inventory, what do you know in terms of spiritual truth, and your knowledge of God, that you didn’t know a year ago?
  2. What have you done with what you’ve learned”

Links:

Hail to the Brightness of Zion’s Glad Morning

Words: Thomas Hastings (b. Oct. 15, 1784; d. May 15, 1872)
Music: Wesley (or Mason), by Lowell Mason (b. Jan. 8, 1792; b. Aug. 11, 1872)

Note: This hymn was written in 1830. Lowell Mason, a frequent coworker of Hastings in the area of music, provided the tune for the text.

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

Thomas Hastings

Thomas Hastings struggled his whole life with poor eyesight. Nevertheless, his output in the area of music was tremendous. He is said to have composed over one thousand hymn tunes, written six hundred hymn texts, and edited and published fifty volumes of church music.

Three of the hymn tunes written by Thomas Hastings that are in common use today are: Ortonville, used with Majestic Sweetness Sits Enthroned, and My God, How Wonderful Thou Art; the tune Retreat, used with From Every Stormy Wind that Blows; and Toplady, used with Rock of Ages.

As a young farm boy, Hastings had to walk six miles to school, and then could only attend in winter, as he was needed on the farm in other seasons of the year. In those early days, a little twelve-page primer on music (only four pages in length) introduced him to what was to become his life long calling. He went on to become so knowledgeable and skilled in the field that he was awarded the degree of Doctor of Music, and he gave his diligent attention to teaching church choirs and congregations how to sing.

His son, who became the president of Union Theological Seminary, said of his father:

“He was a devout and earnest Christian, a hard student, and a resolute worker, not laying aside his pen until three days before his death [at the age of eighty-eight].”

Dr. Hastings was a Presbyterian, and an amillennialist in doctrine. He believed in spiritualizing the Old Testament, rather than accepting its plain, literal sense. He thought that God’s promises to Israel of a land of their own, a king to sit on David’s throne, and a coming time of earthly blessing and bounty under their Messiah-King, were to be thought of figuratively as applying in some spiritual or symbolic sense to the church.

It’s from that point of view that he wrote Hail to the Brightness of Zion’s Glad Dawning. His original title shows his thinking. He called it “Missionary Success,” as though that is what the many Old Testament prophecies to Israel were talking about. But though the fruitful outreach of world missions is a reality, this interpretation substitutes human imagination for the clear teaching of the word of God.

The interesting thing is that the hymn can be sung appropriately of the earthly millennial kingdom to be set up when Christ returns. Taken as it stands, it fits the prophetic teaching of the Scriptures well, being a literal description of what passage after passage of God’s Word describes.

Stanza (1). The coming of the future millennial kingdom will be like the dawning of a new day on the earth. The One whom Malachi calls “the Sun of Righteousness” will come (Mal. 4:2), and the Light that was rejected at His first coming will be joyously received at His return. Then it will be said, “Arise, shine; for your light has come! And the glory of the LORD is risen upon you” (Isa. 60:1).

(1) Hail to the brightness of Zion’s glad morning!
Joy to the lands that in darkness have lain!
Hushed be the accents of sorrow and mourning;
Zion in triumph begins her mild reign.

(2). The messianic kingdom has been “long by the prophets of Israel foretold.” In passage after passage, the nature of the reign of Christ is described (e.g. Isa. 35:1-10; Jer. 31:38-40; 33:14-22; Amos 9:11-15).

(3). In addition to peace and joy among earth’s peoples, the curse will be removed from nature and it will flourish in abundance.

The wilderness and the wasteland shall be glad for them, and the desert shall rejoice and blossom as the rose; it shall blossom abundantly and rejoice, even with joy and singing. The glory of Lebanon shall be given to it, the excellence of Carmel and Sharon. They shall see the glory of the LORD, the excellency of our God.

Isa. 35:1-2; cf. 51:3

(3) Lo, in the desert rich flowers are springing,
Streams ever copious are gliding along;
Loud from the mountain tops echoes are ringing,
Wastes rise in verdure, and mingle in song.

(4). Many times the prophets refer to the “coastlands” (NKJV). It’s a word that signifies islands and other far-off shores, where the Lord will manifest His presence. In the Kingdom Age, the Gentile nations, as well as Israel, will be abundantly blessed (Isa. 24:15; 42:4). The Messiah “shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore” (Isa. 2:4).

(4) See, from all lands, from the isles of the ocean,
Praise of Jehovah ascending on high;
Fallen the engines of war and commotion;
Shouts of salvation are rending the sky.

Questions:

  1. What is the danger of spiritualizing Scripture, making it mean something other than what it plainly says?
  2. What are some missionary hymns that focus on the post-pentecostal spread of the gospel, without spiritualizing Old Testament truth?

Links:

Give of Your Best to the Master

Words: Howard Benjamin Grose (b. Sept. 5, 1851; d. May 19, 1939)
Music: Barnard, by Charlotte Alington Pye Barnard (b. Dec. 23, 1830; d. Jan. 30, 1869)

Note: This hymn was published in 1902. The tune had first been used with a secular ballad, under Mrs Barnard’s pen name Claribel. The Cyber Hymnal (link below) will give you biographical notes on both the author and composer.

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

Pastor Grose wrote this hymn to be included in The Endeavour Hymnal, a compilation of songs used in meetings of the Christian Endeavour Society. Beginning in Portland, Maine, in 1881, Christian Endeavour was an early youth movement that spread among Protestant churches. It is now international, and includes adults as well as youth. But the focus on young people can be seen in this hymn, “Give of the strength of your youth” (CH-1).

The key verse of Christian Endeavour is Romans 12:1, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” It’s commendable Pledge shows something of its purpose and goal:

Trusting in the Lord Jesus Christ for strength, I promise Him that I will strive to do whatever He would have me do; I will make it the rule of my life to pray and to read the Bible every day; I will support the work and worship of my church in every way possible; I will seek to bring others to Christ; and so far as I know how, throughout my whole life, I will endeavour to lead a Christian life.

Amen! I can support that. And the word “endeavour” is a biblical one (cf. Eph. 4:3). It means to make an effort, to be diligent. We are to be “not lagging in diligence, fervent in spirit, serving the Lord” (Rom. 12:11). And as in our service, so in our Christian lives.

Giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.

II Pet. 1:5-7

The hymn follows the same line of thought. “Give of your best to the Master.” Not your second best. Not some scraps of your life, tossed to Him after you’ve had your fill.

My father was the organist and choir director of our church. One evening at choir practice a young man wandered in late, interrupting what was going on, as he slid past other singers into his place. When my father asked why he was late, he simply shrugged and had no answer. At which my father stung him–and set the bar for all of us–by saying to the late-comer, “The Lord doesn’t want your spare time.”

(1) Give of your best to the Master;
Give of the strength of your youth.
Throw your soul’s fresh, glowing ardour
Into the battle for truth.
Jesus has set the example,
Dauntless was He, young and brave.
Give Him your loyal devotion;
Give Him the best that you have.

Give of your best to the Master;
Give of the strength of your youth.
Clad in salvation’s full armour,
Join in the battle for truth.

Several related truths are expressed in the next stanzas. First, that we are to “give Him first place” (2). It’s the Father’s purpose “that in all things He [Christ] may have the preeminence” (Col. 1:18). And “the head of every man is Christ” (I Cor. 11:3). Just as John the Baptist became less prominent, and the Lord Jesus rightly became the focus of attention, so in our own lives, “He must increase, but I must decrease” (Jn. 3:30).

Because of who He is, and because of the great love that wrought our salvation, the Lord is worthy of our very best. Worthy. It’s a word that is applied to Him a number of times. “You are worthy, O Lord, To receive glory and honour and power; For You created all things, And by Your will they exist and were created” (Rev. 4:11). “Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!” (Rev. 5:12).

Fitting, then, that our service be the best we have to give Him.

Walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.

Col. 1:10-12

(3) Give of your best to the Master;
Naught else is worthy His love.
He gave Himself for your ransom,
Gave up His glory above.
Laid down His life without murmur,
You from sin’s ruin to save.
Give Him your heart’s adoration;
Give Him the best that you have.

Questions:

  1. How does the principle of endeavour and diligent effort fit in with dependence on the indwelling Holy Spirit?
  2. What other hymns about a challenge to Christian service do you know and use?

Links:

Come, Ye Thankful People, Come

Words: Henry Alford (b. Oct. 7, 1810; d. Jan. 12, 1871)
Music: St. George’s Windsor, by George Job Elvey (b. March 27, 1816; d. Dec. 9, 1873)

Note: Alford called his hymn “After Harvest.” It originally had seven stanzas, of which four are now used. The tune, St. George’s Windsor, was named after the chapel royal at Windsor Castle. “Harvest Home,” as the phrase suggests, has to do with bringing in the harvest. Recognized mainly in Britain, it is a festival celebrating the end of harvest time, often including a feast.

(1) Come, ye thankful people, come, raise the song of harvest home;
All is safely gathered in, ere the winter storms begin.
God our Maker doth provide for our wants to be supplied;
Come to God’s own temple, come, raise the song of harvest home.

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

The first stanza of Dean Alford’s 1844 hymn has to do with the literal harvest time, and a call to the people of God to praise Him for His faithfulness.

After the devastating flood of Noah’s day, the Lord had promised the regularity of the rolling seasons: “While the earth remains, seedtime and harvest, cold and heat, winter and summer, and day and night shall not cease” (Gen. 8:22). When the Mosaic Law was instituted, there were several of religious festivals (or “feasts,” NKJV) particularly relating to the harvest.

  • The Feast of Firstfruits came at the beginning of the barley harvest (the first grain to be brought in). It was marked by the presentation of a sheaf of grain to the priest, showing both gratitude to God, and the confidence that there was more to come (Lev. 23:10).
  • The Feast of Harvest (also known as the Feast of Weeks, or Pentecost) was celebrated at the beginning of the wheat harvest (Exod. 23:16a).
  • The Feast of Ingathering (also called the Feast of Tabernacles), involving a week of celebration, came around mid-September to mid-October, at the end of the agricultural year (Exod. 23:16b).

Of course Christians should be thankful to God every day, in all circumstances (I Thess. 5:10; Heb. 13:15), but it’s also appropriate that we set aside a special day for showing our gratitude to God. North Americans celebrate Thanksgiving Day. In Canada, this day falls on the second Monday in October; in the United States it comes on the fourth Thursday in November.

There are only two of about three dozen parables the Lord Jesus told for which a full explanation is given. To His disciples, the Lord apparently gave more information (Mk. 4:34), but only the parable of the sower (Matt. 13:3-23), and the parable of the tares (Matt. 13:24-30, 36-43) are given full explanations in Scripture.

In the stanzas that follow (1), Henry Alford uses the harvest as a metaphor for the harvest of souls that will come at Christ’s return, basing his thoughts on the latter parable.

Another parable He put forth to them, saying: ‘The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, “Sir, did you not sow good seed in your field? How then does it have tares?” He said to them, “An enemy has done this.” The servants said to him, “Do you want us then to go and gather them up?” But he said, “No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, ‘First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.’

Matt. 13:24-30

The “tares” are likely a weed called darnel, which looks a lot like wheat in the early stages of its growth. That’s significant to the meaning of the parable, that the Lord later explains (vs. 36-43).

Christ identified Himself as the sower in the parable (vs. 37). His field is the world, and the good seed represents believers, loyal subjects of His kingdom (vs. 38a). The tares picture those who belong to Satan, unbelievers (vs. 38b), though they may be religious, and make a profession of being followers of Christ. The point being made is that not everyone who is part of what can be broadly called Christendom is actually a born again child of God.

At the end, when Christ returns to reign, there will be a harvest. It’s then that the wheat will be separated from the tares. The unsaved will be condemned to eternal judgment (vs. 40), while believers will enter eternal blessing (vs. 43).

(2) All the world is God’s own field, fruit unto His praise to yield;
Wheat and tares together sown unto joy or sorrow grown.
First the blade and then the ear, then the full corn shall appear;
Lord of harvest, grant that we wholesome grain and pure may be.

(3) For the Lord our God shall come, and shall take His harvest home;
From His field shall in that day all offenses purge away,
Giving angels charge at last in the fire the tares to cast;
But the fruitful ears to store in His garner evermore.

Questions:

  1. When was the last time you heard a message on eternal judgment (hell)?
  2. What makes the difference whether a person belongs to the tares or the wheat (Jn. 3:16)?

Links:

Fill My Cup, Lord

Words: Richard Eugene Blanchard, Sr. (b. _____, 1925; d. Apr. 19, 2004)
Music: Richard Eugene Blanchard, Sr.

Note: Richard Blanchard was born in China of missionary parents. When they returned to the United States, they lived in Indiana, then North Carolina. In his adult years, Blanchard served as a pastor in the United Methodist denomination for forty years.

A severe lung condition required two surgeries, leaving him with only one third of the normal lung capacity. But in spite of physical limitations, the pastor continued to serve the Lord, even launching a television ministry popular in the Miami area. He also wrote numerous songs and, interestingly, a musical about Francis of Assisi. Fill My Cup, published in 1959, is by far his best known song.

The writing of Fill My Cup came about in an unusual way. Pastor Blanchard was waiting for the arrival of a couple for marriage counselling. They were late for the appointment. Not a little irritated, the pastor sat down at the piano to kill time while the minutes ticked away. That’s hardly the best frame of mind to write about fullness of life in Christ! But it was then the idea for a gospel song came to him. He said, “When I was not in the mood to be used of God, God was in the mood to use me.”

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

The song is based on the Lord’s encounter with a Samaritan woman at Jacob’s well, in a place called Sychar (Jn. 4:5-42). As Bartlett describes her, she was indeed a woman who was searching for something. Searching for happiness, for meaning, for contentment. But so far she’d been looking in all the wrong places! Married five times, and currently living with a sixth man (vs. 17-18), she was about to find the answer to her lifelong quest.

She had come to draw water from the well for her daily needs. And the Lord Jesus used that water to start a conversation about spiritual things. This is a wonderful technique to use in our own witness. Take a common interest or experience, and use it to introduce the Saviour.

Christ began by asking for a drink (vs. 7). This was unusual, given that “the Jews have no dealings with the Samaritans” (vs. 9), and the two groups were generally hostile to one another. When she puzzled over this, Jesus said:

“If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water….Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”

John 4:10, 13-14

The Spirit of God, and the work of the Spirit, are symbolized or pictured by water a number of times in the Word of God. Just as water is refreshing and revitalizing to us in a physical sense, the Holy Spirit brings new birth and new life, and reviving to us spiritually.

“On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.”

Jn. 7:39-39

At the well that day, the woman not only became a believer herself, at least in an elementary way, but immediately she sought to bring others to Christ (vs. 28-29, 39-42).

(1) Like the woman at the well I was seeking
For things that could not satisfy;
And then I heard my Saviour speaking:
“Draw from my well that never shall run dry.”

Fill my cup Lord, I lift it up, Lord!
Come and quench this thirsting of my soul.
Bread of heaven, feed me till I want no more.
Fill my cup, fill it up and make me whole!

In his second stanza, Mr. Bartlett draws a parallel to the “millions in this world” who are looking for satisfaction in “the pleasures earthly things afford.” But he declares that none can match the soul satisfaction found in Jesus Christ.

That leads him to make a gospel appeal in the final stanza. He invites those who have been searching, and finding nothing that truly satisfy, to come to Christ and trust in Him for salvation and life abundant.

(3) So, my brother, if the things this world gave you
Leave hungers that won’t pass away,
My blessed Lord will come and save you,
If you kneel to Him and humbly pray:

Questions:

  1. What are some of the things people are trying today, in hopes of finding fulfilment and satisfaction?
  2. What is it about the Lord and His salvation that is satisfying?

Links:

At Even, Ere the Sun Was Set

Words: Henry Twells (b. March 13, 1823; d. Jan. 19, 1900)
Music: Angelus, by Georg Joseph (b. circa _____, 1630; d. circa _____, 1668)

Note: Henry Twells was an evangelical Anglican clergyman. He divided his time between pastoral work and serving as a schoolmaster. The good pastor was particularly interested in serving among the poor, and was a kindly friend to all.

(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 was written in 1868, and the Wordwise link below tells the story of the writing of it. It was matched, in that year, with Joseph’s melody, and published in Hymns Ancient and Modern, with the title “Evening.” The Cyber Hymnal makes an attempt, here and there, to modernize the lyrics, but it’s not done consistently–and in my view is unnecessary. The word “divers” in (1) is simply a form of the word diverse, meaning various.

A more serious question was raised over Mr. Twells’ use of the word “ere” (before) in (1). By the tradition of the Jewish elders, the Sabbath Day did not end until the sun had set (around 6:00 p.m.), and the carrying of burdens was forbidden until then. Thus bearing a sick or infirm person would not have been allowed. When this was pointed out to Henry Twells, he defended his position, but allowed editors, if they preferred, to change the wording to “when the sun was set.”

There are, however, a couple of solutions which support the author’s version. As he indicated, though Mark 1:32 reads “when the sun had set” (NKJV), Luke’s account (Lk. 4:40) has “when the sun was setting.” Likely there was such a sense of urgency with many that as soon as the sun touched the rim of the horizon and was setting, on they came–and continued coming after the sun was fully set. Another possibility is that many who were ambulatory came before sunset, as no carrying of burdens was involved with them. While others who needed to support loved ones in coming, waited until the sun had set.

This is a wonderful hymn! It’s too bad that few hymnals seem to carry it. Too bad, also, that most hymnals omit (4) and (5). Perhaps an eight-stanza hymn is too much for modern editors, but each one of these is a gem, and congregations need to consider them all. I encourage you to go to the Cyber Hymnal and read the full hymn, then teach it to your congregation!

The first two stanzas are introductory. They draw a parallel between the days of Christ’s earthly ministry and today. The compassionate Saviour was present to help and heal then, and He is today as well, even though “Thy form we cannot see” (2). What follows is a perceptive compendium of the various ills and struggles that we all face.

In (3) we’re reminded that:
¤ Some are sick, physically ill, and perhaps in pain.
¤ Some are sad, emotionally distressed or depressed.
¤ Some have never loved the Lord as they should.
¤ Some have “lost the love they had” (Rev. 2:4; cf. Eph. 1:15).

In (4) we’re reminded that:
¤ Some have “worldly care” burdens with finances, employment, etc.
¤ Some struggle with doubts and questions about their faith.
¤ Some wrestle with powerful passions of lust, greed, etc.

In (5) we’re reminded that:
¤ Some are bound by worldly values, though they see the hollowness of them.
¤ Some have been hurt by those they considered to be friends.

In (6) we’re reminded that:
¤ We all battle with sinful tendencies that disturb our spiritual rest in the Lord.
¤ Those committed to serving Christ seem most conscious of their unworthiness.

In (7) we’re reminded that:
¤ Some carry the crippling burden of a shameful past.

Here are a dozen maladies–physical, mental-emotional, spiritual, social–that beset us all. But Henry Twells assures us ((7) and (8)) that the Lord Jesus was “in all points tempted as we are” and is able to sympathize with our weakness and our struggles. The invitation to the throne of grace leads him to pray for the mercy of a healing touch from the Saviour (cf. Heb. 4:14-16).

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

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

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

Questions:

  1. If you were able to add to this great hymn, what other challenges and difficulties would you include?
  2. Is there someone dealing with one of the things listed that you could help and encourage this week?

Links:

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