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Is My Name Written There?

Words: Mary Ann Pepper Kidder (b. Mar. 16, 1820; d. Nov. 25, 1905)
Music: Frank Marion Davis (b. Jan. 23, 1839; d. Aug. 1, 1896)

Note: We know little about either the author or the composer. For what I have on Mary Ann Kidder, see the link below. Frank Davis was a composer who lived in Indiana. He wrote this melody while in Burr Oak, Michigan.

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

The author asks a significant question: “Is my name written there?”–meaning is it recorded in the Lamb’s Book of Life, in heaven. The Book of Life is mentioned a number of times in the Scriptures. Paul speaks of “fellow workers, whose names are in the Book of Life” (Phil. 4:3). That it lists those who qualify to enter into the heavenly kingdom is made clear by the warning in Revelation: “Anyone not found written in the Book of Life was cast into the lake of fire” (Rev. 21:15). And, “There shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life” (Rev. 21:27).

For Mrs. Kidder–as for each of us–the question of whether our names will be there is a crucially important one. She says, “Lord, I care not for riches, neither silver nor gold; I would make sure of heaven, I would enter the fold” (1). So, how does one do that? To be found in the Lamb’s Book of Life requires being rightly related to the Lamb! It will mean we have personally claimed Christ’s sacrifice on the cross as the one and only payment for our sins. As stanza 2 puts it:

Lord, my sins they are many, like the sands of the sea,
But Thy blood, O my Saviour, is sufficient for me.

“All have sinned and fall short of the glory of God” (Rom. 3:23). But His Word promises “as many as received Him [Christ], to them He gave the right to become children of God–to those who believe in His name” (Jn. 1:12). His name represents His authority and His power to save.

The Apostle Paul states it succinctly: “I declare to you the gospel….That Christ died for our sins” (I Cor. 15:1, 3). When the Philippian jailer asked, “What must I do to be saved?” Paul answered without hesitation, “Believe on the Lord Jesus Christ, and you will be saved.” (Acts 16:30-31).

For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

Jn. 3:16

That is how to be saved. But can we know, for certain, now, that we are saved? Yes! “This is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life….These things I have written to you who believe in the name of the Son of God [says John], that you may know that you have eternal life” (I Jn. 5:11-13). And Paul testified, “I know the One in whom I trust, and I am sure that He is able to guard what I have entrusted to Him until the day of His return” (II Tim. 1:12, NLT).

Nothing is able to snatch us from the hands of the Lord (Jn. 10:28-29). Nothing is able to separate the child of God from the love of Christ (Rom. 8:28-39). On the basis of God’s promises, those who have trusted in Christ as Saviour can say, as Mary Ann Kidder does in stanza 3, and the following refrain:

Oh! that beautiful city, with its mansions of light,
With its glorified beings, in pure garments of white;
Where no evil thing cometh to despoil what is fair;
Where the angels are watching, yes, my name’s written there.

Yes, my name’s written there,
On the page white and fair?
In the book of Thy kingdom,
Yes, my name’s written there?

Questions:

  1. If you are certain you are saved, can you explain why? (That is, what is the basis for your confidence?)
  2. How would you explain to another person, in simple terms, how to be saved? (If you need help answering this question, please see God’s Plan of Salvation.)

Links:

A Passion for Souls

Words: Herbert George Tovey (b. May 6, 1888; d. March 20, 1972)
Music: Foss Luke Fellers (b. May 8, 1887; d. June 16, 1924)

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

As I’ve shared elsewhere in this blog, I’ve been to Moody Bible Institute several times for conferences, and my father was a student there (majoring in music) in the 1920s. The Institute is in Chicago, and the campus is surrounded by a crime-ridden neighbourhood. One time, I was told on arrival that there had been a couple of murders near there in the last week or two! We were warned not to venture out alone, and the buildings are on lock-down at night. Even so, the school has had a tremendous impact for good in the city of Chicago.

One of the students, around 1914, was Herb Tovey. As with each student, he was given an evangelistic project. He did it, because it was required. But like many others he didn’t find it easy. Nor did he believe he had a real heart for the work, and a compassion for those to whom he gave gospel tracts and a word of testimony. He prayed that the Lord would give him a real passion for ministry–and while he was still a student he wrote a song about that, A Passion for Souls. One of his teachers, Foss Fellers, provided the tune.

The dictionary defines “passion” as an extreme and compelling emotion. North Americans have many great passions–for making money, watching sports, gambling, consuming alcohol, and sexual excess. But what about those of us committed to Christ? Do we feel strongly enough about it that it molds and motivates our behaviour? Recent polls reveal a disturbing trend. In many cases, the goals and desires that animate professing Christians are not much different from those of unbelievers. That suggests the Christianity of many is only skin deep!

That was certainly not true of the Apostle Paul. He longed to see his people the Jews come to Christ. He tells us, “My heart’s desire and prayer to God for Israel is that they may be saved” (Rom. 10:1). In other words, what would give him the greatest delight and satisfaction was their salvation. He also confesses, “I have great sorrow and continual grief in my heart….for my brethren, my countrymen according to the flesh” (Rom. 9:2-3). Those who came to Christ brought him joy, but the ones who continued to reject Him were a heavy burden on his heart day by day. He was passionate about it.

There are at least a couple of things that should motivate us to share the gospel. One is our love for the Lord Jesus. He has commanded us to spread the good news (Matt. 28:18-20; Mk. 16:15). And with Paul we should be able to say, “The love of Christ compels us [controls and pushes us onward], because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (II Cor. 5:14-15).

Then there’s the urgency of the hour. The glorified Christ told the Apostle John, “I am coming quickly” (Rev. 22:12, 20). Any seeming delay is only so that more can hear the gospel and respond. “The Lord is not slack [or slow] concerning His promise, as some count slackness [slowness], but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (II Pet. 3:9). We need to keep working.

Questions:

  1. What are some ways that a true “passion for souls” will show itself in our lives?
  2. As well as (in some settings) the possibility of physical danger, what are some other obstacles and difficulties soul-winners face?
  3. First Peter 3:15 says we should “always be ready to give a defence to everyone who asks [us] a reason for the hope that is in [us], with meekness and fear [“gentleness and respect,” NIV].”
    • How can we be better prepared to do this?
    • What is the opposite of meekness and godly fear, and why are these negative qualities harmful to our witness?

Links:

Look to the Lamb of God

Words: Henry Godden Jackson (b. Jan. 1, 1838; d. Nov. 12, 1914)
Music: James Milton Black (b. Aug. 19, 1856; d. Dec. 21, 1938)

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

Some form of the word “look” is found 355 times in our English Bibles (KJV). Often it means more than simply the act of seeing. It involves attention plus attitude, giving attention to, and perceiving (whether accurately or not) a certain personal significance in something.

Looking Bad! When Lot’s wife disobeyed and looked back to doomed Sodom, it was likely a look of regret over earthly pleasures that were being lost (Gen. 19:17, 26). Negatively, there is also a lustful look (Matt. 5:28)–but see Joseph’s victory when this temptation came to him (Gen. 39:7-9). When Goliath looked at young David, it was with an unbeliever’s disdain for his seeming weakness (I Sam. 17:42; cf. v. 45-46). The spiritually blind Jewish leaders looked at the Scriptures as a book of rules to follow, but Jesus said the eyes of faith would find Him there (Jn. 5:39).

Looking Good! In their time in the wilderness, on one occasion (of many!) when they complained against the Lord, and Moses’ leadership, God punished the Israelites with an infestation of deadly vipers. But He also provided a means of deliverance, requiring faith and obedience. Moses erected a bronze serpent, at the Lord’s command. Then the people were told if they would simply look at it, they would be healed of the snake’s venomous bite (Num. 21:8). There was nothing magical in the image. The “look” of sufferers simply indicated their renewed submission to God, and trust in Him.

There are examples in Scripture of God looking, too. For example, earlier in the book of Exodus, we find the Israelites in bondage in Egypt. And Pharaoh was told that if he did not release the people, death would visit the firstborn in every home. To protect themselves, the Hebrews were instructed by the Lord to slay a lamb, and apply its blood around the doorway of their dwelling. God promised, “When I see the blood, I will pass over you; and the plague shall not be on you” (Exod. 12:13, italics mine). The symbolism of the slain Passover lamb (the innocent substitute dying in place of the guilty) finds its great fulfilment in the cross of “Christ our Passover” (I Cor. 5:7).

When God the Son came in the flesh, John the Baptist invited the people of his day to look to Him, “the Lamb of God” (Jn. 1:29). And the Lord Jesus drew a parallel between that Old Testament incident concerning the brazen serpent and His coming death on the cross. The look to Christ represents “whoever believes” (Jn. 3:14-15). Looking to the Lord in faith is the prescribed means of our salvation (Isa. 45:22).  Even after conversion, we Christians should be “looking unto Jesus, the author and finisher of our faith” (Heb. 12:2). “Consider [give thought to] Him,” says the writer of Hebrews (Heb. 12:3).

Henry Jackson’s simple gospel song builds on the invitation of John the Baptist to look to the Lamb of God. In each stanza he gives us a reason for looking, and a particular blessing that comes from looking.

  • Look to Christ for forgiveness of sin (1).
  • Look to Him for the power to resist temptation (2).
  • Look to Him to gain strength and cheer for life’s journey (3).
  • Look to Him for needed assurance in times of trial (4).

If you from sin are longing to be free,
Look to the Lamb of God.
He to redeem you died on Calvary,
Look to the Lamb of God.

Look to the Lamb of God.
Look to the Lamb of God.
For He alone is able to save you,
Look to the Lamb of God.

Questions:

  1. What are sinners called to do, on this side of the cross, that is a spiritual parallel to what the Jews did on that first Passover (Rom. 1:16)?
  2. Peter speaks of “the precious blood of Christ” (I Pet. 1:18-19). Why is His blood so precious to believers (Eph. 1:7)?

Links:

Sacred Music in the Old Testament

Sacred music, music dedicated to God’s glory, has been around for a long time. Both vocal and instrumental music were used in the Jewish temple in ancient times. And the choosing and training of musicians, and other elements of music back then, suggest sound principles for ministry in the Church Age.

Overall, one gets the impression of careful preparation of the music in Israel, of a high standard of excellence, and a strong sense of responsibility before God–any or all of which are sometimes lacking today. Consider the following points from First Chronicles:

  1. The musicians were specifically chosen for their ministry by those in leadership (15:16). Who chooses the musicians who serve in your church? And are they selected for the right reasons, to engage in this important and spiritual ministry?
  2. They were freed from other duties, so they could concentrate on this ministry and make it as effective as possible (9:33). Overworked workers who take on too many jobs will quickly lower the standards, because they simply do not have the time to prepare properly.
  3. There was vocal music (15:16, 19), and instrumental music–from stringed instruments (15:16, 20, 21), wind instruments (15:24), and percussion instruments (15:16, 19). (Though it is interesting that drums are never once mentioned in the Bible. I wonder whether they were associated so much with carnal and pagan practices that God’s people avoided them.)
  4. The musicians were trained for their work by experienced and skillful leaders (15:22, 27). We are sometimes satisfied to ignore proper training, or leave it to chance. The results are too many times mediocre, and not truly honouring to God who deserves our best.
  5. The proper dress of the musicians was also considered (15:27). This can be a major problem in our day. Sloppy or immodest dress detracts from the message and draws attention away from the Lord. Faded or tattered jeans, tight or skimpy clothing, these have no place in the house of God, let alone on the platform. (Do you mean to say you would go dressed in your best to a job interview or a wedding, but not to stand in the Lord’s house and represent Him?)
  6. The focus of the music they presented was the Lord Himself (16:6, 8-9; cf. Ps. 22:3). They were offering something “to Him” (vs. 9). They were not putting on a performance to entertain the people. This is surely another major problem today. Consumerism has taken over the church. What will tickle the ear? What will attract a crowd? Hear the words of Archibald Brown from many years gone by:

“The devil has seldom done a cleverer thing than hinting to the church of Christ that part of her mission is to provide entertainment for people, with a view to winning them to the ranks….Here now is an opportunity for gratifying the flesh and yet retaining a comfortable conscience. We can now please ourselves in order to do good to others.”

Archibald Brown
  1. The instruments they used were made and dedicated (perhaps exclusively) to that purpose (16:42; 23:5). Too many times today the theory seems to be, “Let’s make our music sound just like the music in the unsaved world. Then people will feel more at home in the church.” My father once asked pointedly, “How come some churches won’t allow liberals in the pulpit, but they’ll allow them on the instruments?” The music of the church ought to be distinctly different, dedicated to its sacred purpose, not simply a clone of what is heard elsewhere.
  2. Their work was to be done consistently and thoroughly (16:37). This has to do with faithfulness, and with a serious commitment to duty. Careless tardiness, and absenteeism are not glorifying to God. When you are scheduled to be there…be there! Too many habitually toss God the leftovers, after they’ve used their time, talents and treasures to please themselves. To quote my musician father once more, “God doesn’t want your ‘spare time’!”
  3. They were carefully organized, and each knew his responsibility and the schedule for his ministry (25:1, 8; cf. 23:5). This is a function of leadership. It takes time and effort, and some administrative skill. And it is important.
  4. They were united in ministry, meaning likely there was a unity in their technical execution, and in their inner heart and purpose (II Chron. 5:13-14; cf. I Cor. 14:15, 33, 40). It is jarring when musicians do not play or sing together. (Usually it indicates more training and practice were needed.) Beyond that, the music of the church should provide an outward picture of the unity and harmony which should prevail in the church. But this takes effort (Eph. 4:3).

Joy to the World

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Lowell Mason (b. Jan. 8, 1792; d. Aug. 11, 1872)
           George Frederick Handel (b. Feb. 23, 1685; d. Apr. 14, 1759)

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

Note: If you want information on the background and meaning of 63 carols and Christmas hymns, I recommend purchasing Discovering the Songs of Christmas.

Lowell Mason published the traditional tune for Joy to the World in 1839, with the notation “from Handel.” It has not been traced to any specific composition of his, but contains musical phrases from two selections from Handel’s Messiah–“Lift Up Your Heads,” and “Comfort Ye.” The first two lines of the melody beautifully match the opening words of the text, with a descending scale representing the Lord coming down from heaven, and then ascending notes that seem to depict earth reaching up arms of welcome to the King.

The words of the hymn are a paraphrase of the latter part of Psalm 98, that Watts called “The Messiah’s Coming and Kingdom.” We know it as the carol, Joy to the World. Though it is traditionally sung at the Christmas season, the psalm actually concerns Christ’s second coming, when He will return to set up His earthly reign. Though Christ reigns in the hearts of individual Christians today, that is nothing like His world-wide dominion yet to come (Isa. 9:6-7; Lk. 1:31-33). We are not yet at the time when “every knee shall bow to Christ (Phil. 2:9-11). In celebration of that future day, Psalm 98 calls upon all nature to rejoice.

Shout joyfully to the Lord, all the earth; break forth in song, rejoice, and sing praises….Let the rivers clap their hands; let the hills be joyful together before the Lord, for He is coming to judge the earth. With righteousness He shall judge the world, and the peoples with equity.

Ps. 98:4, 8-9

Several times in this hymn, the removal of the curse on creation is referred to–when nature sings (1), when fields and floods, rocks hills and plains rejoice (2), when thorns no longer infest the ground, and blessings flow where formerly the curse was found (3). This takes us back to what happened when Adam and Eve sinned in Eden (Gen. 3:1-6). In the aftermath (Gen. 3:14-19), God pronounced a curse upon creation in the form of a deteriorating corruption in nature that leads to difficult and demanding toil, and eventually to death (vs. 17-19). “Cursed is the ground for your sake [i.e. on your account]” (vs. 17).

A divine curse is essentially a judgment, but it also serves as a warning, and a reminder of the destructive nature of sin. In that it has a gracious benefit. And in the midst of a declaration of stern judgment (Gen. 3:14-19) is vs. 15, which promises that the seed of the woman will one day crush the serpent’s (Satan’s) head. It is an early reference to the certain triumph of Christ many centuries in the future. Thus even in the midst of this devastating divine pronouncement, there is a ray of glorious hope. (The Apostle Paul refers to this in Romans 8:20-22.)

The final and full deliverance from corruption awaits the eternal state, and the creation of a new heavens and new earth (II Pet. 3:13; Rev. 21:1-5; 22:3). But the grip of the curse on the realm of nature will be lifted when Christ sets up His Millennial Kingdom. The earth will bring forth fruit as never before, and the wild animals will lose their venom and viciousness (Isa. 11:1-10; 35:1-2; 65:25; Amos 9:13-15).

Joy to the world, the Lord is come!
Let earth receive her King;
Let every heart prepare Him room,
And heaven and nature sing.

Questions:

  1. According to the hymn, what is the most basic reason for “joy”?
  2. The Bible tells us that one result of the Holy Spirit’s work in the believer’s heart is joy (Gal. 5:22). Even now, before Christ’s return, what are three things that can give us joy? See:
    • III Jn. 1:4; I Thess. 2:19
    • Rom. 15:13; I Pet. 1:8
    • I Pet. 4:13 (cf. Heb. 12:2)

Links:

O That Will Be Glory

Words: Charles Hutchinson Gabriel (b. Aug. 18, 1856; d. Sept. 15, 1932)
Music:  Charles Hutchinson Gabriel

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

This song is based on the frequent exclamation (“Glory!”) of a man named Ed Card, who was the superintendent of the Sunshine Rescue Mission, in St. Louis, Missouri. And when Mr. Card prayed, he often ended his prayer by expressing his longing to be with Christ in heaven, saying, “That will be glory for me!” (For more about this, see the link below about “Old Glory Face”.)

The word “glory” is found over 370 times in our English Bibles (KJV). The Hebrew words (kabowd and howd), and the Greek word (doxa) point to such things as: God’s greatness, splendour, magnificence, and majesty. (And sometimes, they refer to a radiant light that represents this glory in a visible way, e.g. Lk. 2:9; Heb. 1:3; Rev. 21:23.) Thus, for us to glory in the Lord, or glorify Him, is to bear testimony to His greatness. What we call the Doxology (from the Greek word doxa) is a song of praise–“Praise God, from whom all blessings flow!”

When Ed Card used the word, “Glory!” it was his way of saying that something about the Lord was praiseworthy or wonderful to him–a kind of short-form for “Praise the Lord!” When I think of his exuberant personality, it reminds me of First Peter 1:8, “Though now you do not see Him [Christ], yet believing you rejoice with joy inexpressible and full of glory.”

To glory in ourselves, and our accomplishments, is to misplace praise that is due to God (I Cor. 4:7; cf. 1:29; 3:21). “He who glories, let him glory in the Lord” (II Cor. 10:17; cf. I Cor. 1:31; 10:31). This is especially true of our salvation. “All have sinned and fall short of the glory of God” (Rom. 3:23). There is nothing for us to boast about in our salvation, since it is all about God’s grace, His unmerited favour (Eph. 2:8-9). In the words of the song, it’s “by the gift of His infinite grace, I am accorded in heaven a place” (2).

Charles Gabriel’s song focuses particularly on the future day when we stand in the presence of God, and all our “labours and trials are o’er.” It is to be expected, and it is fitting that, in the heavenly kingdom, the glory of the Lord is most fully revealed. The book of Revelation is simply full of it. The word is used there some 17 times.(e.g. Rev. 1:6; 4:11; 5:13; 7:12; 19:1).

Also, there are many Scripture passages that promise we will one day share in the glory of the Lord, in some measure, by His grace (e.g. Rom. 8:18; II Cor. 3:18; 4:17; Col. 1:27; II Thess. 2:14; II Tim. 2:10; Heb. 2:10; I Pet. 5:1, 4).

When all my labours and trials are o’er,
And I am safe on that beautiful shore,
Just to be near the dear Lord I adore,
Will through the ages be glory for me.

O that will be glory for me,
Glory for me, glory for me,
When by His grace I shall look on His face,
That will be glory, be glory for me.

Questions:

  1. Heaven will no doubt have many amazing and wonderful things about it. But according to the first stanza (1) of Mr. Gabriel’s song, what is the most wonderful thing, by far, about heaven?
  2. According to Revelation, what are two key reasons why the Lord deserves all glory and praise (Rev. 4:11; and 5:9, 12)?

Links:

Crown Him with Many Crowns

Words: Matthew Bridges (b. July 14, 1800; d. Oct. 6, 1894)
Godfrey Thring (b. Mar. 25, 1823; d. Sept. 13, 1903)
Music: Diademata, by George Job Elvey (b. Mar. 27, 1816; d. Dec. 9, 1893)

Note: The words, as they appear in most hymnals, are a composite of stanzas from Matthew Bridges and Godfrey Thring. (Complicating things even further, some books combine lines from one stanza with those of another!)

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

Thring says he wrote his amended version of this great hymn at the request of Rev. H. W. Hutton, because the latter did not approve of some of Bridges stanzas. Matthew Bridges, writing as a Roman Catholic, includes the following lines, with their Mediaeval description of Mary as “the mystic Rose.” This is one of the stanzas omitted in most Protestant hymnals today ((2)–erroneously ascribed to Thring, in the Cyber Hymnal).

Crown Him the Virgin’s Son, the God incarnate born,
Whose arm those crimson trophies won which now His brow adorn;
Fruit of the mystic Rose, as of that Rose the stem;
The root whence mercy ever flows, the Babe of Bethlehem.

Stanzas 1 and 6 are Bridges’, and 3 and 4 are Thring’s. These are the four most commonly used, but there’s one more I’ll include, written by Bridges, and too good to miss! (9). It praises the Lord as “the Potentate [Ruler] of time.” (“Ineffably sublime” means the Lord is of a surpassing excellence, beyond words.)

Crown Him the Lord of years, the Potentate of time,
Creator of the rolling spheres, ineffably sublime.
All hail, Redeemer, hail! For Thou has died for me;
Thy praise and glory shall not fail throughout eternity.

The “many crowns [diadema in Greek]” upon the head of the Lord Jesus are spoken of in Revelation 19:12 (cf. 1:5-6). Most likely what John describes is a several tiered diadem, with one circlet stacked upon another. They define Christ’s role, as King of kings and Lord of lords (vs. 16), and also add majestic beauty to His person.

Notice how many times this magnificent hymn makes some reference to the saving work of Christ. He is “the Lamb…who died for thee” (cf. Jn. 1:29). He “triumphed o’er the grave…for those He came to save” and “died eternal life to bring.” In “His hands and side” are “rich wounds, yet visible above.” (We know that Christ’s resurrection body still bore the scars of Calvary, Jn. 20:24-27; cf. Rev. 5:6.) And “Thou hast died for me.”

Questions:

  1. We are given the words of one of the heavenly songs in Revelation 5:9-10. (The “scroll,” mentioned first in vs. 1-4, is likely the title deed to the earth. That Christ has a right to break the seals and open it indicates that He is the rightful Ruler.) What else do we learn from this song?
  2. Another of the songs of the heavenly kingdom is given to us in Revelation 15:3-4. What else do we learn from it?

Note: Some believe “the song of Moses” is that which is recorded in Deuteronomy 32:1-43. But I wonder if it’s possibly the one sung by the Israelites after God brought them through the Red Sea by a mighty miracle (Exod. 15:1-18). Appropriately, the latter song ends with “The Lord shall reign forever and ever” (vs. 18, paralleling Rev. 11:15; 22:5).

The supernatural deliverance of Israel from bondage in Egypt, and into a land of plenty the Lord had given, provides a beautiful parallel to the sinner’s deliverance and new life in Christ, the Lamb of God. Exodus 15:1 gives us the first reference to singing in the Bible, and Revelation 15:3 gives us the last, a significant symmetry.

Links:

Take Time to Be Holy

Words: William Dunn Longstaff (b. Nov. 26, 1822; d. Apr. 2, 1894)
Music: 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 takes time to do a job well. It takes time to build meaningful relationships. And it takes time to develop a holy character. Holiness (and related Bible words such as: hallowed, dedicated, sacred, sanctified, and saint) basically means set apart, or separated–usually indicating a separation from sin and unto God, or a separation from common use and commitment to the Lord’s service.

In discussing this subject as it relates to Christians, it is important to distinguish between the holiness of our standing, and the holiness of our state. The two can be roughly compared to being granted official citizenship in a country (standing), and living as a good citizen of the country (state).

When we trust in Christ as Saviour, God sets us apart for Himself. A “saint” is a set-apart one, and all Christians are saints (cf. Phil. 1:1). We are credited with the righteousness of Christ (Rom. 3:21-24; 4:5; II Cor. 5:21; Col. 2:10), and clothed in His righteousness. Our standing is eternal; it does not change, because it’s based on what Christ has done. The Christian’s privileged standing is described in a hymn by Nicolaus von Zinzendorf.

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.

But the hymn by William Longstaff deals not with our eternal standing in Christ, but with our daily conduct. And while our standing remains constant, our state can change from day to day. When we’re saved the Spirit of God clothes us in Christ, as to our standing before God (Gal. 3:26-27). Then, as to our state in daily experience, we have a responsibility to “put on the Lord Jesus Christ, and make no provision for the flesh to fulfil its lusts” (Rom. 13:14; cf. Eph. 4:22-24).

Consecrate yourselves [commit yourselves to living a holy life] therefore, and be holy, for I am the LORD your God. And you shall keep My statutes, and perform them [obey My Word]: I am the LORD who sanctifies you.

Lev. 20:7-8

It is that holy character of our lives that is developed by the Spirit of God (II Cor. 3:18; Gal. 5:22-23), through our meditation on the Word (Jn. 17:17; Eph. 5:25-26), and through our regular times of fellowship with God in prayer. And that takes a consistent commitment of time!

When Peter and John were brought before the Jewish Sanhedrin to give an account of their ministry for Christ, we are told, “They [the Jewish leaders] realized that they had been with Jesus” (Acts 4:13). That likely means simply that they identified them as followers of Christ. But whatever was meant, it is also a fine description of what our lives should be like. Others should be able to tell, by our words and actions, that we have spent time in the Lord’s presence.

Sometimes, service leaders, in introducing the hymn Take Time to Be Holy, will invite the congregation to sing one or more stanzas as “Take time to behold Him.” And while I wouldn’t advocate that we totally do away with the phrasing of the original, this does help to focus our attention on the means by which practical holiness of life is developed. Notice how the opening stanzas of the hymn (1 and 2) emphasize the time factor: “speak oft with thy Lord…spend much time in secret with Jesus alone.”

Questions:

  1. What is the general conception of “holiness” in the unsaved world? And how does this contrast with what the Bible means by it?
  2. What is meant by “make no provision for the flesh” (Rom. 13:14)? How is that done in practical terms?

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Count Your Blessings

Words: Johnson Oatman Jr. (b. Apr. 21, 1856; d. Sept. 25, 1922)
Music: Edwin Othello Excell (b. Dec. 13, 1851; d. June. 20, 1921)

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

Count Your Blessings is considered the best of over 5,000 hymn texts from the pen of busy Methodist clergyman Johnson Oatman. Written in America, it came to be a great favourite in the British Isles as well. Evangelist Gypsy Smith recalled, “In South London, the men sing it, the boys whistle it, and the women rock their babies to sleep on this hymn.” It was also one of the songs sung at nearly every service during the great Welsh revival.

The theme has its parallel in passages such as Psalm 103. “Bless [praise] the Lord, O my soul, and forget not all His benefits [the good things He has done for us]” (vs. 2). And David proceeds to list some of these benefits (vs. 3-5).

The fact that we are exhorted in Psalm 103 not to forget, suggests strongly that we have that weakness. We can readily identify the trials and tribulations we have–and our prayers remind the Lord about them regularly! But we may simply take many good things for granted (see Deut. 6:10-12; cf, Jas. 1:17). How often do we stop to list the things we have to be thankful for. We need to do what we can to build a gratitude attitude!

Oh, give thanks to the Lord, for He is good! For His mercy endures forever. Who can utter the mighty acts of the Lord? Who can declare all His praise?.

Ps. 106:1-2

Sometimes we make the mistake of comparing ourselves to others, and thinking that somehow life (or God) has been unfair in allotting the troubles that come our way. Stanzas 2 and 3 hint at that. “Does the cross seem heavy you are called to bear?” Or are you envious “when you look at others with their lands and gold”? The Bible says we’re not wise to compare ourselves with others (II Cor. 10:12).

Why is the practice unwise? For one thing, we may not know all the burdens and heartaches that other person has to bear. For another, we may have forgotten that spiritual riches we possess are of far greater worth than any earthly blessing. “Wealth can never buy / Your reward in heaven nor your home on high” ((3), and see Matt. 6:19-21; Eph. 1:3; 2:7; I Pet. 1:3-4).

Some years ago, I bought a little notebook and assigned myself a project. Each evening, before bed, I took a few moments to note three blessings that day for which I praised the Lord. I did it for a full year. That’s 1,095 blessings, and it hardly scratched the surface! Reviewing that little journal was quite an inspiring experience. It was indeed “surprising” what the Lord had done! (I challenge you to try something like that.)

There is another thought to be considered. Most often we look upon the pleasant and enjoyable things in our lives as our blessings. But what about our trials? Can they not be blessings too? The Apostle Paul realized that our times of weakness can become platforms on which the Lord can demonstrate His strength (II Cor. 12:7-10). He encourages us with the fact that God works in “all things” for our good and for His glory (Rom. 8:28). So, “Do not be disheartened, God is over all” (4).

Questions:

  1. Try to list 10 blessings for which you thank the Lord today.
  2. Joseph was sold into bondage by his jealous brothers. He spent years in slavery in Egypt (some of them also in a prison cell). Yet he was able to see that God was at work in it all.
    • What did God accomplish through this experience (Gen. 45:1-7; 50:20)?
    • How did Joseph’s understanding of the ways of God affect his later attitude toward the brothers who’d wronged him?
  3. In a chapter that discusses idolatry and the terrible moral depravity of sinners is the little phrase “nor were thankful” (Rom. 1:21), and again, in a list of grossly wicked sins, we see the word “unthankful” (II Tim. 3:2). Ingratitude is a root that leads to many other sins. Explain.

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Join All the Glorious Names

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Darwall, by John Darwall (b. Jan. __ , 1731; d. Dec. 18, 1789)

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

Doesn’t it hurt you when you hear the Lord’s name taken in vain? Are you ever tempted to ask whether the person knows the One with whose name they punctuate their everyday conversation? Fifty or sixty years ago, profanity was kept off the airwaves. It was extremely unusual to hear it on radio or television. Now, it seems, anything goes–and our culture has been further degraded as a result. If we are Christians, we should speak the names of deity with love and reverence.

A host of names and descriptive titles are ascribed to God in His Word–many in particular that are applied to the Lord Jesus Christ. (As I write, I have a book open that lists over 100 “Names, Titles, and Offices of Christ.”) I believe part of the reason for these is to give us some awareness of the infinite diversity in both the nature and character of God, and in what He has done.

And yet, the more we learn, the more we realize there’s still far more to be explored. Even a hundred names can’t begin to reveal the infinite richness of the person of the Lord. That is the point that Isaac Watts makes in this hymn, while presenting a few of the names and titles of deity. In the original, which has a dozen stanzas, he gives us 15 of them–3 more, if we consider “the glorious names of Wisdom, Love and Power” (1) as titles too, which seems intended.

Here are the 18, as they appear in the complete hymn, but in alphabetical order, with some Scriptures, so that you can meditate on them further. (A few are implied, if not given as a direct title.)

Advocate (I Jn. 2:1-2); Captain (Heb. 2:10); Christ (Matt. 1:1); Conqueror (cf. I Cor. 15:57); Counselor (Isa. 9:6); Guide (Lk. 1:78-79); High Priest (Heb. 4:14); King (Rev. 19:13, 16); Lord (Matt. 3:3; 12:8); Love (I Jn. 4:8, 16); Pattern (or Example, Jn. 13:15; I Pet. 2:21); Power (I Cor. 1:24) ; Prophet (Jn. 6:14); Redeemer (Job 19:25); Saviour (II Pet. 3:18; I Jn. 4:14); Shepherd (I Pet. 2:25; 5:4); Surety (or Guarantee, Heb. 7:22); Wisdom (I Cor. 1:24, 30).

Below are three stanzas not usually included in our hymn books (6, 7, and 12). They show not only the strength of Isaac Watts’s theology, but the depth of his devotion.

I love my Shepherd’s voice,
His watchful eyes shall keep
My wand’ring soul among
The thousands of His sheep:
He feeds His flock, He calls their names,
His bosom bears the tender lambs.

To this dear Surety’s hand
Will I commit my cause;
He answers and fulfils
His Father’s broken laws:
Behold my soul at freedom set!
My Surety paid the dreadful debt.

Should all the hosts of death,
And powers of hell unknown,
Put their most dreadful forms
Of rage and mischief on,
I shall be safe, for Christ displays
Superior power, and guardian grace.

Questions:

  1. What particular blessings come to us from the Lord Jesus Christ because He blends in His character perfect “wisdom, love, and power”?
  2. In the book of Malachi, the Lord accuses the backslidden priests of Israel of despising (showing contempt for) His name (Mal. 1:6).
    • Why does despising the name of God actually show contempt for His Person?
    • People show contempt when they use God’s name as a swear word. But in the context, in Malachi (vs. 7-8), the Lord indicates another way in which His name can be despised. What is it? And how might this be applied on this side of the cross?

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