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I Hear Thy Welcome Voice

Words: Lewis Hartsough (b. Aug. 31, 1828; d. Jan. 1, 1919)
Music: Welcome Voice, by Lewis Hartsough

Note: This hymn of invitation was written in 1872, in Epworth, Iowa, while the author was conducting meetings there. Ira Sankey, over in England with Dwight Moody to hold evangelistic meetings, saw the song in a magazine the following year, and soon had it published in his popular Sacred Songs and Solos.

The Cyber Hymnal uses I Hear Thy Welcome Voice as the title (sometimes rendered “Thy gentle voice”), but some hymnals use the first line of the chorus, entitling the song I Am Coming, Lord. The hymn originally had six stanzas, but books I’ve seen use only the first three. In a stanza often not included, Pastor Hartsough ends with this triumphant note of praise:

(6) All hail! atoning blood!
All hail! redeeming grace!
All hail! the gift of Christ our Lord,
Our Strength and Righteousness.

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

In the four Gospels there are many examples of the Lord Jesus calling others, whether to salvation, or service, whether a call to discipleship (Matt. 4:21-22), or simply into more intimate fellowship with Himself. Some examples:

  • “I did not come to call the righteous, but sinners, to repentance” (Matt. 9:13).
  • “Come to Me, all you who labour and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt. 11:28-30).
  • “”My sheep hear My voice, and I know them, and they follow Me….Everyone who is of the truth hears My voice” (Jn. 10:27; 18:37).
  • “And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice….And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd (Jn. 10:4, 16).

The Lord even makes reference to an eschatological calling at the end of the present age:

The hour is coming in which all who are in the graves will hear His [the Son of Man’s] voice and come forth–those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

Jn. 5:28-29

God’s call to repentance and faith can come through a time of personal conversation with a Christian, or through the reading of God’s Word, or the reading of some devotional material. But many evangelicals may think of a call extended from the platform in a meeting, a summons to trust in Christ for salvation before others. There is both good and bad in this practice. It does give an opportunity for the individual to bear public witness to his heart’s desire. But there are cautions to keep in mind.

Such an invitation, in an evangelistic meeting, to raise a hand, or come forward, requires careful handling. It must be insisted upon by the one giving leadership that raising a hand, or coming forward saves no one. Only Christ can save. But these actions can be an evidence of what is happening inwardly, or indicate a desire for prayer, or perhaps a desire to get some questions answered.

Another danger is that the service leader will use emotional appeals and fleshly manipulation to gain a response. A distinction must be made between emotion and emotionalism. Dealing with sin, and seeking salvation are serious matters. Yes, there will be emotion involved, but the decisions made must not be driven by emotion. They must be a response to the truth of God’s Word, clearly presented.

Finally, follow-up is very important. The weeks afterward can bring powerful temptations to a new Christian. Perhaps friends will ridicule him (or her) for “getting religious.” Or comrades of his former way of life will try to lure him back again into sin. Support at such times is invaluable. It need not be a pastor, but at least some mature Christian the convert can talk to, and pray with, and a church he can attend to keep on learning, and growing.

(1) I hear Thy welcome voice
That calls me, Lord, to Thee,
For cleansing in Thy precious blood
That flowed on Calvary.

I am coming, Lord!
Coming now to Thee!
Wash me, cleanse me in the blood
That flowed on Calvary!

Questions:

  1. What is your view of giving a public invitation to trust Christ for salvation? And if you do so, what cautions do you observe?
  2. What are our best invitation hymns?

Links:

Give Me Thy Heart

Words: Eliza Edmunds Hewitt (b. June 28, 1851; d. Apr. 24, 1920)
Music: William James Kirkpatrick (b. Feb. 27, 1838; d. Sept. 20, 1921)

Note: This invitation hymn was written in 1898 by Eliza Hewitt. The two Wordwise links at the bottom of this article will give you information on her life.

(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 Trinitarian hymn, with the Father, Son, and Holy Spirit speaking in turn, in the three stanzas. The song is actually based on a misinterpreted phrase in the book of Proverbs. King Solomon is warning his son against the evils of immorality and drunkenness (Prov. 23:27-35), and he prefaces his counsel with the words:

My son, give me your heart, and let your eyes observe my ways.

Prov. 23:26

It is the phrase “give me your heart” which is in question. The New English Bible translates: “My son, mark my words and accept my guidance with a will.” James Moffatt has, “Attend to me, my son.” The king is giving fatherly counsel, and he says, “Listen to me carefully, and follow my advice.”

Notice, first of all, that these words are not spoken by God; they are the human instruction of a parent. Second, is the sinner ever told to give his heart to the Lord? That’s an appeal we sometimes hear in evangelism. But “the heart is deceitful above all things, and desperately [incurably] wicked” (Jer. 17:9). God doesn’t want to take our old heart and patch it up; He wants to give us a new heart (Ezek. 26:36).

If we were to take the phrase in question as it is intended, it perhaps parallels Christ’s words of challenge, “He who has ears to hear, let him hear!” (Matt. 13:43). But Eliza Hewitt means more than that. In her mind, it’s a call to salvation. In that case, it should be separated from its biblical usage and given the sense of:

“Repent of your sin, and give Me your full trust as your Saviour, and pledge your allegiance to Me, as the One who is Lord of your life.”

The elements expressed in this suggested interpretation are all found in the hymn. There is:

(1). The call to faith, by God the Father, who longs for our love: “Gratefully trust Me.”

(1) “Give Me thy heart,” says the Father above–
No gift so precious to Him as our love;
Softly He whispers wherever thou art,
“Gratefully trust Me and give Me thy heart.”

“Give Me thy heart, give Me thy heart”–
Hear the soft whisper, wherever thou art;
From this dark world He would draw thee apart,
Speaking so tenderly, “Give Me thy heart.”

(2). The call to repentance, by God the Son, as we claim His death on the cross for our cleansing: “Turn now from sin.”

(2) “Give Me thy heart,” says the Saviour of men,
Calling in mercy again and again;
“Turn now from sin, and from evil depart.
Have I not died for thee? Give Me thy heart.”

(3). The call to obedience, by the Holy Spirit, recognizing God’s rule over all we are and have: “Make full surrender.”

(3) “Give Me thy heart,” says the Spirit divine;
“All that thou hast to My keeping resign;
Grace more abounding is Mine to impart–
Make full surrender and give Me thy heart.”

These are certainly the elements of a meaningful conversion. Fine, as long as we realize that the unsaved are, in themselves “without strength” (Rom. 5:6). There is not, in our fallen sin nature, that innate desire to seek after the Lord (Rom. 3:11). It is only by the power of God that we are able to turn and be saved (Jn. 6:44).

No matter whether we speak of being born again (Jn. 3:3), or receiving Christ (Jn. 1:12), or believing on Christ (Acts 16:31), a sovereign work of God is involved. We are saved by His grace–a freely given gift for which payment has already been made–“lest anyone should boast” (Eph. 2:8-10). As Jonah put it: “Salvation is of the Lord” (Jon. 2:9). The glory for our salvation belongs to Him alone.

Questions:

  1. Given the truths discussed above, how would you explain the gospel to someone? And what would you call on him or her to do to receive God’s salvation?
  2. What hymns of invitation do you feel best reflect the Bible’s appeal to sinners?

Links:

Fill All My Vision

Words: Avis Marguerite Burgeson Christiansen (b. Oct. 11, 1895; d. Jan. 14, 1985)
Music: Hammontree, by Homer Alexander Hammontree (b. March 3, 1884; d. Feb, 2:1965)

Note: Mr. Hammontree ministered in army camps with evangelist Mel Trotter, during the First World War. Later, he travelled with Trotter, and with Billy Sunday in evangelistic work. From 1936 to 1942, he was director of the music department of Moody Bible Institute. This brought him in greater contact with Avis Christiansen, as her husband Ernest was a vice president of the school. Hammontree repeated his earlier ministry in army camps, during the Second World War.

The present hymn was first published by Moody Press in 1940, in a booklet of new songs by three hymn writers including Mr. Hammontree. It achieved great popularity after being included in Inter-Varsity Hymns, in 1947. Mrs. Christiansen commented in later years: “Mr. Hammontree was always eager to receive hymn lyrics, and I wrote many for him. The song Fill All My Vision was truly my own heart’s desire. Though it was written many years ago, it is only in recent years that it has been used more extensively.”

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

The word “vision” (singular or plural) is found in our English Bibles ninety-seven times, from Genesis 15:1 to Revelation 9:17. It refers to a supernaturally produced image or experience that seemed to be detectable by the senses. That is, something was seen, heard or felt. In a way it was similar to a God-given dream, though the individual may not have been asleep when he received it. Visions were given in Bible times, as a means of divine revelation, especially useful before God’s written Word was completed.

However, Avis Christiansen uses the term in a different way. In her lovely hymn, the word “vision” (found nine times, including the refrains) describes a mental perception and understanding that grips the heart, and affects the entire life of the individual. It is a spiritual insight, illuminated by the Holy Spirit, and made evident by the Spirit’s power in day to day experience. Perhaps the word “outlook” comes close to what the author has in mind. Our outlook on life is determined by our attitudes, and our desires and goals.

In the case of the hymn writer, we sense her desire that Christ be central in her life, that her desires and goals be focused on knowing Him and making Him known. That is similar to the passion of the Apostle Paul, who declared, “To me, to live is Christ” (Phil. 1:21).

“I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ” (Phil. 3:8).

“I determined not to know anything among you except Jesus Christ and Him crucified” (I Cor. 2:2). “God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Gal. 6:14).

(1) Fill all my vision, Saviour, I pray,
Let me see only Jesus today;
Though through the valley Thou leadest me,
Thy fadeless glory encompasseth me.

Fill all my vision, Saviour divine,
Till with Thy glory my spirit shall shine.
Fill all my vision, that all may see
Thy holy image reflected in me.

Two further thoughts from this hymn that are worthy of our attention:

  1. The purpose of having this transforming perception of Christ is that “all my see [His] holy image reflected in [us]” (refrain). “Christ lives in me,” says Paul (Gal. 2:20). And “we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (II Cor. 3:18). When the Spirit of God produces the fruit of Christian character in us, that is the essence of Christlikeness (Gal. 5:22-23).
  2. We must “let naught of sin shadow the brightness shining within.” The Bible says, “you were once darkness, but now you are light in the Lord. Walk as children of light” (Eph. 5:8). If Christ is the spiritual light of our lives, it is equally true that sin is the darkness of it. “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (I Jn. 1:6). Sin that is allowed to remain in our lives unconfessed (cf. I Jn. 1:9), will cast its shadow, weakening our testimony and bringing dishonour to Christ.

(3) Fill all my vision, let naught of sin
Shadow the brightness shining within.
Let me see only Thy blessed face,
Feasting my soul on Thy infinite grace.

Questions:

  1. What characteristics of light make it a good picture of Christ and the Christlike life?
  2. What characteristics of darkness make it a suitable symbol for sin?

Links:

Dwelling in Beulah Land

Words: Charles Austin Miles (b. Jan. 7, 1868; d. March 10, 1946)
Music: Charles Austin Miles

Note: This 1911 gospel song comes from the pen of C. Austin Miles, a former pharmacist, turned hymn writer and gospel music publisher. Elsewhere on this blog, some of his other songs are treated: In the Garden, A New Name in Glory, and the little chorus Wide, Wide as the Ocean.

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

The Cyber Hymnal lists quite a number of gospel songs that speak of living in “Beulah” (e.g. Beulah Land, by Edgar Stites). So, what does that mean? And where does that expression come from?

To deal with the latter question first, the word Beulah is used once only in our English Bibles (though the Hebrew word by’ulah is used a dozen or so times of aspects of the marriage relationship). In English, it is found in a prophecy of Isaiah, reassuring the nation of Israel and the city of Jerusalem that the time of God’s chastening will not last forever.

You shall no longer be termed Forsaken, nor shall your land any more be termed Desolate; but you shall be called Hephzibah [meaning: My delight is in her], and your land Beulah [by’ulah, married one]; for the LORD delights in you, and your land shall be married [by’ulah].

Isa. 62:4

The imagery pictures the time when the Messiah will come to reign. It describes the joy and contentment of the people at that time, in the intimacy of their relationship with the Lord, and His tender affection for them. The prophecy goes on later to say:

Indeed the LORD has proclaimed to the end of the world: “Say to the daughter of Zion, ‘Surely your salvation is coming; behold, His reward is with Him, and His work before Him.’ And they shall call them The Holy People, The Redeemed of the LORD; and you shall be called Sought Out, A City Not Forsaken’.”

Isa. 62:11-12

So, how does this prophecy, which is clearly about the nation of Israel, apply to Christians today? Some seek to blend Old Testament and New to the point that there is no real distinction between Israel and the church. But I don’t believe we should do that. Israel is not the church, and the church is not Israel.

The nation of Israel is God’s earthly people, with a land and an earthly throne of their own. The church is God’s heavenly people (Phil. 3:20), the spiritual body of Christ made up of all nations. Therefore, the above prophecy can only be applied to Christians today in a secondary and illustrative way. And this must be done with caution, not annulling the original meaning and application of the words.

God’s stated purpose for Israel was to bring them out of bondage in Egypt, and take them to the land of Canaan, a land that He had promised to their fathers Abraham, Isaac, and Jacob. “He brought us out from there, that He might bring us in, to give us the land of which He swore to our fathers” (Deut. 6:23).

That deliverance from bondage into freedom and blessing is analogous to the salvation of sinners today. Our “Canaan” (or “Beulah”) is the abundant Christian life, a life of peace and victory, that Christ came to provide for us (Jn. 10:10). A few hymns picture Canaan as heaven, but that does not fit as well. (The Israelites still had many battles to fight in Canaan.) Miles does not make that mistake.

Austin Miles pictures the Christian as separated from the world, in a moral and spiritual sense, blessed as He is by fellowship with God. But notice that, in treating the word Beulah in that figurative way, he makes an anachronistic error. The people of Israel were not “feasting on the manna” in Canaan. That provision ceased when they entered the Promised Land (Josh. 5:12).

Given these caveats and limitations, the song expresses joy in the believer’s union with Christ, and his eternal safety in Him.

(1) Far away the noise of strife upon my ear is falling.
Then I know the sins of earth beset on every hand.
Doubt and fear and things of earth in vain to me are calling.
None of these shall move me from Beulah Land.

I’m living on the mountain, underneath a cloudless sky.
I’m drinking at the fountain that never shall run dry.
O yes! I’m feasting on the manna from a bountiful supply,
For I am dwelling in Beulah Land.

(2) Far below the storm of doubt upon the world is beating.
Sons of men in battle long the enemy withstand.
Safe am I within the castle of God’s Word retreating.
Nothing then can reach me–‘tis Beulah Land.

Questions:

  1. Do you believe this is an appropriate and meaningful use of Old Testament prophecy?
  2. How can the Christian manage to be in the world, and a witness there, without being of the world (in the bad sense of the word worldly–cf. I Jn. 2:15)?

Links:

Children of the Heavenly King

Words: John Cennick (b. Dec. 12, 1718; d. July 4, 1755)
Music: Pleyel’s Hymn, by Ignaz Josef Pleyel (b. June 18, 1757; d. Nov. 14, 1831)

Note: This hymn, published in 1742, is one of several from Cennick’s pen that are still in use. The original had twelve stanzas, though most hymn books today make use of only four or five: (1), (2), (4), (7), and (8), and sometimes (5) and (6).

The tune is taken from the slow movement of Pleyel’s Fourth Quartet, Opus 7. Ignaz Pleyel was a gifted pupil and a friend of Austrian composer Franz Joseph Haydn. He was admired by Mozart as well.

It was Cennick’s common practice to sing hymns antiphonally. That is, to have part of the congregation sing half of a stanza, and the other part sing the second half. This hymn seems especially suited to that. Why not try it?

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

John Cennick struggled for some time with an overwhelming sense of his own sinfulness, and a terror of God’s judgment. But finally, in 1737 at the age of nineteen, he turned to Christ, and came to a full appreciation of God’s forgiving love. After his conversion, he was further taught and counselled by John Wesley.

Cennick’s output of about five hundred hymns came during a four-year period when he was associated first with Welsh evangelist Howell Harris, and later with George Whitefield. During these days, the Methodists were subjected to terrible persecution. In his book, The Gospel in Hymns, author Albert Edward Bailey provides a graphic picture, taken from the writings of Cennick and Harris, during their time working together.

Before they began to preach, a mob gathered, evidently bent on doing them bodily harm. They brought horns, guns, and a fire engine, besides the usual clubs, stones, eggs, dung, rotten fruit, and dead animals.

The Gospel in Hymns p. 112

A man identified as Mr. Goddard, a prominent citizen of the town, not only provided much of the ammunition. He later sat on horseback nearby, laughing heartily to see the evangelists abused. Along with the other revolting missiles thrown at them, guns were fired over their heads as a means of intimidation, and the fire engine pumped filthy water from the ditches onto them. But the men simply kept preaching. When Harris was the particular object of their cruel malice, Cennick preached, and when attention turned to Cennick, Harris preached!

Given this kind of treatment, there is a wonderful optimism expressed in this hymn, with hardly a whisper of the dangers faced by these servants of Christ in town after town.

(1) Children of the heavenly King,
As ye journey, sweetly sing;
Sing your Saviour’s worthy praise,
Glorious in His works and ways

(5) Lift your eyes, ye sons of light,
Zion’s city is in sight:
There our endless home shall be,
There our Lord we soon shall see.

It is not long after the church is born in Acts chapter 2 that we see the persecution of Christians beginning (Acts 4:1-3). First, it comes from the Jewish leadership, and later from the Roman government under Nero. The believers were commanded “not to speak at all nor teach in the name of Jesus” (Acts 4:18). But Peter’s response was, “We ought to obey God rather than men” (Acts 5:29). Their holy boldness is seen in these stirring words:

When they [the Jewish leaders] had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.

Acts 5:40-42

(6) Fear not, brethren; joyful stand
On the borders of your land;
Jesus Christ, your Father’s Son,
Bids you undismayed go on.

(7) Lord, obediently we go,
Gladly leaving all below;
Only Thou our Leader be;
And we will still follow Thee.

Of the stanzas not included in our hymnals, I love the wistful hope revealed in the one that concludes the song.

(12) Seal our love, our labours end,
Let us to Thy bliss ascend;
Let us to Thy kingdom come;
Lord, we long to be at home.

Questions:

  1. What kind of persecution and oppression do Christians suffer where you live?
  2. Does your church pray regularly for persecuted believers around the world?

Links:

Beloved, Now Are We the Sons of God

Words: Daniel Webster Whittle (b. Nov. 22, 1840; d. March 4. 1901)
Music: James McGranahan (b. July 4, 1840; d. July 9, 1907)

Note: Whittle and McGranahan are two of the most prominent gospel song writers of the nineteenth century. The Cyber Hymnal will give you a look at the output of both men, with its list of 132 songs by Major Whittle here, and a list of 121 tunes , plus the lyrics of a few songs McGranahan here. A number of these songs are still found in our hymn books.

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

This 1883 selection is one of those gospel songs whose refrain is twice as long as the stanzas. Yet the stanzas do make a significant contribution, all the same. The refrain is virtually a direct quotation of First John 3:2.

Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

I Jn. 3:2 (NKJV)

You will notice one particular difference, if you are familiar with the KJV text that Whittle used. The verse begins: “Beloved, now are we the sons of God.” That may seem an insignificant difference, but it is not. Both words are used in the New Testament to describe Christians, and there is indeed some overlap. But two different Greek words are used, describing two aspects of our new relationship at conversion.

  • By the new birth, we become children (teknon, in Greek) of God. We are God’s spiritual offspring, children in His forever family. The word is used in John 1:12. See also Romans 8:16 and Philippians 2:15.
  • The moment we’re saved, we’re also elevated to the position of sons in the family (huios, in Greek). The word particularly emphasizing our legal position in the family as joint-heirs with Christ. See Galatians 3:26. This relates to the practice of elevating a son, when he comes of age, by what the Bible calls “adoption” (huiothesia). See Ephesians 1:5.

The word in First John 3:2 is teknon, so the NKJV properly translates it as “children.” However, having said these things in the interests of precision, both terms are applicable to each and every Christian, and we certainly can revel in our sonship, as Major Whittle does here.

(1). Sonship has to do with how “the Father sees us,” and the fact that “He gives us place” as heirs in His household. (Note how this particularly relates to the description of sons of God, given above.)

The Refrain. As Christians, we presently (“now”) have our standing in God’s family. We don’t have to wait till we die for that. However, there is definitely more to come. When Christ returns, we shall be made “like Him.”

Our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.

Phil. 3:20-21

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed–in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.

I Cor. 15:51-53

(1) Sons of God, belovèd in Jesus!
O the wondrous word of grace;
In His Son the Father sees us,
And as sons He gives us place.

Belovèd, now are we the sons of God,
And it doth not yet appear what we shall be;
But we know that when He shall appear;
We know that when He shall appear,
We shall be like Him, we shall be like Him,
For we shall see Him as He is.

(3). This will be accomplished by “transforming grace.” Though we were created to bear the image of God, that image has been significantly marred and distorted by sin. When we are gathered into His presence, we “shall then His image bear” in all the perfection and glory God intended. “Transforming grace” will accomplish this.

(3) By the pow’r of grace transforming,
We shall then His image bear;
Christ His promised word performing,
We shall then His glory share.

Questions:

  1. What does it mean to you to be both a child and a son of God?
  2. Some depart from Scripture and declare that “we’re all God’s children.” What do they mean by that? Is there any limited sense in which it’s true?

Links:

All Creatures of Our God and King

Words: Francis of Assisi (b. circa 1182; d. Oct. 4, 1226); English paraphrase written by William Henry Draper (b. Dec. 19, 1855; d. Aug. 9:1933)
Music: Lasst Uns Erfreuen (“Let Us Rejoice”) a German Catholic tune first published in 1623, adapted and harmonized by Ralph Vaughn Williams (b. Oct. 12, 1872; d. Aug. 26, 1958)

Francis and the birds

Note: This wonderful hymn, which Francis called Cantico di Fratre Sole (“Canticle [or Song] of Brother Sun”) was written in 1225. The statue of Francis to the left depicts the birds coming to him, a way of showing his intimacy with God’s creation.

The original language in which Francis wrote was a rough Latin dialect, used by the common people, a kind of transitional language between Latin and today’s Italian. Draper’s English version was written some time between 1906 and 1919 (later he couldn’t remember exactly when).

Of the seven stanzas, some hymnals use (1), (2), (4), (5), (7), others include (3) and omit (4). Most omit (6) about “kind and gentle death.” Some hymnals add what is known separately as the Keswick Doxology (below). This is an exalted and inspiring version of the Doxology, employs Williams’s great tune, instead of the usual one that uses the tune Old Hundredth. I encourage you to try it with your congregation, if you never have.

Praise God from whom all blessings flow,
Praise Him, all creatures here below,
Alleluia, Alleluia!
Praise Him above, ye heav’nly host,
Praise Father, Son, and Holy Ghost:
Alleluia, Alleluia!
Alleluia, Alleluia! Alleluia!

(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, nearly eight centuries old, seems to be based on, or inspired by, Psalm 148, which summons all of nature to join in the praise of God, along with angels and human beings.

Praise Him, sun and moon; praise Him, all you stars of light! Praise Him, you heavens of heavens, and you waters above the heavens! Let them praise the name of the LORD, for He commanded and they were created….Praise the LORD from the earth, you great sea creatures and all the depths; fire and hail, snow and clouds; stormy wind, fulfilling His word; mountains and all hills; fruitful trees and all cedars; beasts and all cattle; creeping things and flying fowl; kings of the earth and all peoples; princes and all judges of the earth; both young men and maidens; old men and children. Let them praise the name of the LORD, for His name alone is exalted; His glory is above the earth and heaven.

Ps. 148:3-5, 7-13

As a dying man in great pain, one who knew his time was short, Francis stopped at the St. Damian Convent to say farewell to Sister Clara, who’d inspired him to take a vow of poverty years before. For he had been completely blind, unable to distinguish light at all. It was there at the convent that he wrote or finished his Canticle.

Earlier that year, doctors who were trying to cure Francis decided to cauterize him by drawing a white-hot iron across his forehead (a barbaric Mediaeval treatment). As the glowing iron approached, the sick man at first responded in terror, then calmed himself and is reputed to have said, “Brother Fire, you are beautiful above all creatures; be favourable to me in this hour.”

In the original, Francis spoke of many aspects of nature as his brothers and sisters–not in a New Age pantheistic sense, but simply to express the kinship he felt with the natural world. In the unused (6), he refers to death as his sister (revised by William Draper to read “kind and gentle death”). Draper, in his paraphrase, omits all such familial references with the exception of “mother earth” in (4).

(1) All creatures of our God and king
Lift up your voice and with us sing,
Alleluia! Alleluia!
Thou burning sun with golden beam,
Thou silver moon with softer gleam!

O praise Him! O praise Him!
Alleluia! Alleluia! Alleluia!

(7) Let all things their Creator bless,
And worship Him in humbleness,
O praise Him! Alleluia!
Praise, praise the Father, praise the Son,
And praise the Spirit, Three in One!

Questions:

  1. What are some things in nature that especially stir your praise and worship of God?
  2. What other hymns about nature are a special blessing to you?

Links:

Blessed Be the Fountain

Words: Eden Reeder Latta (b. March 24, 1839; d. Dec. 21, 1915)
Music: Henry Southwick Perkins (b. March 20, 1833; d. Jan. 20, 1914)

Note: This 1881 gospel song is sometimes titled, Whiter Than the Snow, using the first line of the refrain. It has a strong message regarding the substitutionary death of Christ, and the cleansing available to sinners, through His shed blood. Around 1950, my father was asked to train a Youth for Christ quartet that would accompany Canadian evangelist Barry Moore on an evangelistic tour in Europe. This is one of the songs that they used. I still have a scratchy 78 rpm recording of it.

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

Eden Latta

Eden Latta’s photograph shows him to be a striking looking elderly gentleman, with a forked beard. He was born in a beautiful part of Indiana known as “The Haw [Hawthorn] Patch”. He and William Ogden (who wrote He Is Able to Deliver Thee, and many other gospel songs) were close boyhood friends.

In later years, Ogden purchased a great number of hymn texts from Eden Latta and set them to music. He commented, “They are the very cream of Sunday School song.” Of the sixteen hundred songs he produced, Latta wrote for other tune-smiths as well, including James McGranahan–for whom he accomplished the amazing feat of writing nine hymns in a single day!

In his early days as a hymn writer, Mr. Latta composed Blessed Be the Fountain for Dr. Henry Perkins in Chicago, with the latter providing the music. The song gained immediate popularity. Not only was it published in many songbooks, but it was also translated into other languages for the use of missionaries.

Eden Latta graciously credited the song’s singable tune for the wide favour it gained. That, however, fails to recognize the strong lyrics of many of his songs. Another that was popular in his day was Latta’s No More Good-byes, with a tune composed by James Filmore. It begins:

Where life’s crystal stream doth flow,
And the tree of life doth bloom,
Where no chilling frost can fall
On flow’rs that sweetly bloom;
Where the glory of the Lord
Shines through all the cloudless skies,
There, as endless ages roll,
Shall be no more good-byes.

Regarding the present hymn, the use of the word “fountain” in connection with cleansing from sin is found in a prophecy of Zechariah’s:

In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.

Zech. 13:1

This is a New Covenant promise to be fulfilled by the nation of Israel in the future (Jer. 31:31-34; Matt. 26:28; Rom. 11:25-29). The fountain was opened at Calvary, and cleansing was made available. However, Israel as a nation will not experience cleansing and restoration until they repent of their rejection of Christ (Zech. 12:10), at His coming again (14::4, 9).

Meanwhile, the cleansing is available to all sinners today, on an individual and personal basis, through faith in Christ (Eph. 1:7; Col. 1:14; Heb. 9:13-14; I Jn. 1:7, 9). In CH-1, Eden Latta also alludes to the Shepherd seeking to bring the lost into His fold (Lk. 15:4, 7; cf. Jn. 10:16), to the spiritual healing made available through Christ’s suffering (I Pet. 2:24), and to the thoroughness of that cleansing pictured by the metaphor “whiter than snow” (Ps. 51:7; Isa. 1:18).

(1) Blessèd be the fountain of blood,
To a world of sinners revealed;
Blessèd be the dear Son of God;
Only by His stripes we are healed.
Though I’ve wandered far from His fold,
Bringing to my heart pain and woe,
Wash me in the blood of the Lamb,
And I shall be whiter than snow.

Whiter than the snow,
Whiter than the snow,
Wash me in the blood of the Lamb,
And I shall be whiter than snow.

(3) Father, I have wandered from Thee,
Often has my heart gone astray;
Crimson do my sins seem to me–
Water cannot wash them away.
Jesus, to the fountain of Thine,
Leaning on Thy promise, I go;
Cleanse me by Thy washing divine,
And I shall be whiter than snow.

Questions:

  1. In addition to the imagery of washing whiter than snow, what other pictures does the Bible use to portray what God does with our sins when we come to Him?
  2. Sadly, some today want to avoid talking about the blood of Christ, feeling it is a distasteful subject. What other hymns do you know and use that remind us of its importance?

Links:

Wide, Wide as the Ocean

Words: Charles Austin Miles (b. Jan. 7, 1868; d. March 10, 1946)
Music: Charles Austin Miles

Note: This blog is mostly focused on our traditional hymns and gospel songs. However, I’ve departed from that defining purpose once in a while, to include songs of historical significance (e.g. Caedmon’s Hymn), or choruses that have a connection with hymn writers known for other work (e.g. Al Smith’s For God So Loved the World).

The present little song falls in the latter category. As noted in a previous post, Austin Miles contributed hundreds of gospel songs during his career as a Christian musician. For thirty-seven years, he was editor and manager of the Hall-Mack Publishing Company (which eventually merged with the Rodeheaver Company). Mr. Miles was also in demand as a music director in churches, camp meetings and Christian conventions.

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

It is a little strange that of the hundreds of songs Austin Miles has given us, In the Garden should be, by far, the best-known and most popular. This song was inspired by the meeting of Mary Magdelene with the risen Christ (Jn. 20:11-18). However, it does little more than reflect an emotion. Its details are few–and sometimes erroneous or questionable. It is decidedly weak, yet it is requested again and again.

Two years after publishing the latter song, the hymn writer gave us Wide, Wide as the Ocean. Without question, there is more important truth in these few lines that there is in all of the song just mentioned.

Wide, wide as the ocean, high as the heavens above;
Deep, deep as the deepest sea is my Saviour’s love.
I, though so unworthy, still am a child of His care;
For His Word teaches me that His love reaches me everywhere.

This is usually considered a children’s song (though the word “child” could certainly refer to a child of God of any age). In keeping with its use with children, it is an action chorus, with optional motions to accompany the words. In asking around, I’ve found that the actions taught vary slightly from one group to another. But here’s a possible way to do it.

Wide, wide as the ocean, [extend arms sideways]
High as the heavens above; [point up]
Deep, deep as the deepest sea [point down]
Is my Saviour’s love. [point up again]
I, though so unworthy, still am a child of His care; [point to self]
For His Word teaches me [hold up Bible, or put palms together and open them, as opening a book]
That His love reaches me everywhere. [spread arms apart]

Now, what about the actual content of the chorus? In that regard, it reminds us of some wonderful blessings. The opening lines were likely inspired by the words in Ephesians. Paul prays:

That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height–to know the love of Christ which passes [surpasses] knowledge.

Eph. 2:17-19

To know the infinite love of the Lord fully is not possible for finite human beings. But to come to understand and appreciate it more fully than we do is a worthy goal. It should thrill us as it did Paul that “the Son of God…loved [us] and gave Himself for [us]” (Gal. 2:20). “Having loved His own…He loved them to the end [i.e. completely, to the uttermost, to the fullest possible extent]” (Jn. 13:1).

Who could question that we are “so unworthy” of such love? But that is where grace comes in, the unmerited favour of God. “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8). “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (I Jn. 4:10).

The love of the Lord is a caring love. “He cares for you” (I Pet. 5:7). “Cast your burden on the LORD, and He shall sustain you” (Ps. 55:22). “”The LORD is my helper” (Heb. 13:6). And as the chorus says, “His love reaches me everywhere.” The Lord Jesus promised His followers, “Lo, I am with you always, even to the end of the age” (Matt. 28:20).

Finally, what is our source of information on these things? I’ve already indicated it by the quotations included about; it’s the inspired Word of the living God. “His Word teaches me,” says Mr. Miles. Our Christian faith is not founded on man-made theories, or idle notions. We anchor our confidence in the unfailing promises of God.

All of that, Austin Miles proclaims in forty-two simple words!

Questions:

  1. What other short choruses do you know and use that have strong biblical content?
  2. What hymns do you know that help us to rejoice in the fullness of God’s love?

Links:

A New Name in Glory

Words: Charles Austin Miles (b. Jan. 7, 1868; d. March 10, 1946)
Music: Charles Austin Miles

Note: This gospel song was published in 1910. Over the years, Miles, a former druggist, became an editor of sacred music, as well as a prolific songwriter. The Cyber Hymnal lists here the names of four hundred songs that he gave to the Christian community.

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

The book of Revelation speaks of “books” (or scrolls) a number of times. Usually, the Greek word biblos or biblion is used, with bibliaridion found exclusively in chapter 10, indicating an especially small scroll.

  • Sometimes, the book of Revelation itself, the book John is writing, is referred to by the term (Rev. 1:11; 22:7-10). And this is the only book of the Bible in which we’re specifically told the Lord will bless the one who reads it and heeds its message (1:3).
  • Many times reference is made to the Book of Life, or the Lamb’s Book of Life (Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19). This book will list all the saints down the ages, all who saved (cf. Lk. 10:19-20). There is some disagreement among Bible scholars as to whether each new name is added the moment a person is converted. Or, whether all the names are there to begin with, with the names of those being erased, in the end, who have rejected God’s salvation. Either way, the result is the same. Only the names of those who will spend eternity in the heavenly kingdom are found there.
  • A scroll with seven seals is spoken of in Revelation 5:1-10. It seems to be the title deed to the earth, a scroll that only the Son of God has the right to open, because He alone has a legitimate claim to sovereignty over the earth. It’s the breaking of the seals that initiates the earthly judgments of the Tribulation on the unbelieving.
  • In chapter 10, we read of “a little book” in the hand of an angel (Rev. 10:1-2, 8-10). Some believe this is the same book (or scroll) found in chapter 5:1-10. However, that book is never spoken of as “little.” It seems to me the tiny book may simply list the final terrible judgments that are to unfold, with the breaking of the seventh seal on the earlier scroll (cf. 8:1; 10:11). John eats the second scroll–which he would surely not do to the title deed to the earth. And he finds the consumption of it upsets his stomach–just as awareness of the coming judgments themselves would be terribly upsetting to his soul.
  • On one occasion “books” (plural) are spoken of (Rev. 20:12). Out of these books, the unsaved will be judged at God’s “great white throne” Their names are not found in the Book of Life. So instead of being credited with Christ’s righteousness, they are judged according to their own works–which fall far short of what is required (Rom. 3:23). As is depicted in Dante’s Inferno, the Bible seems to teach there will be degrees of punishment in hell (Lk. 12:47-48; cf. Matt. 10:15; Heb. 10:29), as well as degrees of reward in the eternal kingdom (Lk. 19:16-19; Rev. 22:12).

Skeptics, wanting to ridicule the Bible, picture an old man with a flowing white beard consulting enormous volumes which list all the billions of individuals who have ever lived, and all they have done. The seeming impossibility of this is supposed to show that it is all a myth. But there seems to me no valid reason to simply dismiss a literal interpretation of the words–and, on the other hand, there’s an important reason why these “books” are needed.

Why are they important? Because God wants to display of the facts, in a way that is external to His own mind. The books become a witness to all humanity, and to the angels–both good and bad spirit beings–of the wisdom and righteousness of God. That is what Job desired, a record that demonstrated his integrity, when he stood before his Redeemer after the resurrection (Job 19:23-27). The record will fully confirm and testify to all the righteous judgments of God.

The exact nature of the books need not be restricted to bound pages. I have a Kindle e-reader. It’s not much bigger than the palm of my hand, yet I currently have hundreds of books on it. And when I pick it up to read, I say I’m reading a book. Whatever the nature of the books of heaven, they are more than adequate for their purpose.

(1) I was once a sinner, but I came
Pardon to receive from my Lord:
This was freely given, and I found
That He always kept His word.

There’s a new name written down in glory,
And it’s mine, O yes, it’s mine!
And the white robed angels sing the story,
“A sinner has come home.”
For there’s a new name written down in glory,
And it’s mine, O yes, it’s mine!
With my sins forgiven I am bound for heaven,
Nevermore to roam.

(3) In the Book ’tis written, “Saved by Grace,”
O the joy that came to my soul!
Now I am forgiven, and I know
By the blood I am made whole.

Questions:

  1. On what basis will a name be found in the Book of Life?
  2. What other songs express well the joy of salvation?

Links:

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