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Let Him In

Words: Jonathan Burtch Atchinson (b. Feb. 17, 1840; d. July 15, 1882)
Music: Edwin Othello Excell (b. Dec. 13, 1851; d. June 10, 1921)

Note: This invitation hymn was published in 1885. Its two drawbacks, in my mind, are the fifteen repetitions of the phrase, “let Him in,” and the repeated leap, in the music, from A-flat to a high F. Nonetheless, it makes an urgent invitation hymn. And there’s a touching story of its effectiveness on the Cyber Hymnal.

(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 gracious plea of the Saviour to the church at Laodicea, as recorded in the book of Revelation:

Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine [feast] with him, and he with Me.

Rev. 3:20

Though the Greek word deipneo is used, which refers to feasting, the basic idea seems to be that Christ is issuing an invitation to fellowship with Him, and enjoy delightful companionship.

In the context, we see that the church at Laodicea was remarkable for its wealth in worldly terms. But in spiritual things the people were lukewarm, and they were blind to their poverty in the things that really mattered. Somewhere along the way, they have shut Christ out. He may have been mentioned in their hymns and rituals, but they had no personal relationship with Him. To them, he was a “Stranger.” The Lord calls upon them to repent, and invite Him back in where He belongs (Rev. 3:14-14).

Given the purpose in its context, some have been critical of this text being used for an invitation to salvation. Granted that isn’t its primary meaning. However, I can see a possible secondary application to an evangelistic appeal for a couple of reasons. First, because, though the passage is addressed to a church, the Lord recognizes that any repentance and change that takes place must first of all occur at the individual level. That’s why the appeal is made, “If anyone…”

Second, John speaks of salvation as “receiving” Christ, and equates that with believing in Him. The Greek words used in the following texts (two forms of the same word) mean: to claim for one’s self, to associate with as a companion. This would seem to fit the metaphor of “anyone” opening the door.

“As many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (Jn. 1:12-13). Compare Colossians 2:6, “As you have therefore received Christ Jesus the Lord, so walk in Him.”

Several instructive, and solemn thoughts are brought out in the song. “Let Him in e’er He is gone,” for example (1), and “if you wait He will depart (2). As the Lord declares in Genesis, “My Spirit shall not strive with man forever” (Gen. 6:3). God is gracious, but the gracious invitation to turn to Him and be saved will not be extended indefinitely. “Behold, now is the accepted time; now is the day of salvation” (II Cor. 6:2).

“He will keep you to the end” (2), is a reference to the security of the one who puts his faith in Christ. He promises, “I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (Jn. 10:28). “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ?” (Rom. 8:34-35).

“He will speak [declare] your sins forgiven” (4) reflects a major topic of the Word of God. The word “forgiven” itself is found over a hundred times, with many other synonyms (cleansing, etc.) and images of forgiveness in addition. God says to Israel, “I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34). And the prophet Micah says of Him, “You will cast all our sins into the depths of the sea” (Mic. 7:19). One of the evidences of Christ’s deity is that He forgave sins, while on earth (e.g. Matt 9:2). And John writes, “Your sins are forgiven you for His name’s sake” (I Jn. 2:12).

“He will take you home to heav’n” (4) is part of the blessed hope of all the saints. Christ has gone up to our heavenly home to prepare a place for us. He has promised: “I will come again and receive you to Myself” (Jn. 14:2-3; cf. I Thess. 4:16-18).

(1) There’s a Stranger at the door: let Him in;
He has been there oft before: let Him in.
Let Him in, ere He is gone;
Let Him in, the Holy One,
Jesus Christ the Father’s Son: let Him in!

(4) Now admit the heav’nly Guest: let Him in;
He will make for you a feast: let Him in.
He will speak your sins forgiv’n,
And when earth-ties all are riv’n,
He will take you home to heav’n: let Him in!

Questions:

  1. How would you explain the meaning of the phrase, “Let Him in”?
  2. What invitation hymns are commonly used in your church?

Links:

Jerusalem the Golden

Words: Bernard of Cluny (also known as Bernard of Morlaix) 12th century
Music: Ewing, by Alexander Ewing (b. Jan. 3, 1830; d. July 11, 1895)

Note: Little is known of Bernard (who is often confused with Bernard of Clairvaux). It is said that he was born of English parents in Morlaix, Brittany, in France. The precise years of his birth and death are unknown. If I had to make a guess, I’d say approximately 1095-1155. He entered the monastery at Cluny some time after 1122, and apparently remained there until his death.

Cluny Monastery

In that era, Cluny’s monastery was the most powerful of them all, in some ways rivalling even Rome itself in its influence. It had the largest and most magnificent church in all of France. (The church is on the left, in this drawing made from a study of the ruins.) However, it did not escape the contamination of the world, forcing the highly regarded abbot of Bernard’s time, Peter the Venerable, to institute reforms.

The long Latin poem from which the hymn comes was written around 1145. Called De Contemptu Mundi (On the Contemptibleness of the World) it condemned the evils of the age, both in society and the Church of Rome, and contrasts the corrupt and fading glory of this world with the eternal glory of the heavenly kingdom, “New Jerusalem” (Rev. 21:2), concerning which “gold” is mentioned a number of times in Revelation (e.g. Rev. 21:21).

Bernard’s poem was 2,966 lines long, and written in a difficult dactyllic hexameter, with a complicated rhyming scheme. John Mason Neale (1818-1886) translated part of the poem in 1851. The Cyber Hymnal includes a longer section of Neale’s work, but only the first four stanzas are customarily used for this hymn. Because the original was so complex as to be untranslatable into English, Dr. Neale’s work became more of a paraphrase.

Though Ewing is the tune commonly used with this hymn, Samuel Wesley’s Aurelia (used with The Church’s One Foundation) was also written for use with Bernard’s hymn, and fits it well.

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

The subject of the hymn is heaven. But Bernar’s imagery is sometimes borrowed from the Old Testament, and descriptions of the land of Israel. That can be seen in the opening line. It is Canaan that’s described a number of times as “a land flowing with milk and honey” (e.g. Exod. 3:8). The phrase was intended to encourage the Israelites with the abundance to be enjoyed in the Promised Land. Whether there will be milk and honey in heaven, we do not know, but it will be abundant in every way.

(3) places “the throne of David” in the heavenly city, but David’s throne is associated with earthly Zion (Jerusalem), not heaven (cf. I Kgs. 2:11; Jer. 13:13; 17:25). Christ is now seated at the right hand of the Father in heaven, on the Father’s throne (Rom. 8:24; Heb. 1:3; 12:2). He has not yet come into His earthly messianic throne, to reign as the descendant of David (Rev. 3:12). That will happen at His second coming (Isa. 9:6-7; Lk. 1:31-33).

However, with these exceptions, the hymn expresses a longing for heaven, identifying some of the glories to be experienced by the saints that are described particularly in Revelation chapters 21 and 22. There is a “radiancy of glory” (Rev. 21:23), and “bliss beyond compare” (1) awaiting us. The atmosphere will be “jubilant with song,” “the Prince” (Christ) is there (Isa. 9:7), and those martyred for their faith in the Tribulation (Rev. 6:9-11; 7:13-14), as well as the holy angels, ((2); Rev. 5:11-12).

“Clad in robes of white,” we shall certainly be “from care released” (Rev. 21:4), and there will be feasting at the Marriage Supper of the Lamb ((3); Rev. 19:7-9). (4) is an appeal to the Lord to bring us one day to this beautiful heavenly land, “the home of God’s elect” (Eph. 1:5; 2:7; I Pet. 1:2) prepared for those who are redeemed (Jn. 14:2-3; Col. 3:4).

(1) Jerusalem the golden, with milk and honey blest,
Beneath thy contemplation sink heart and voice oppressed.
I know not, O I know not, what joys await us there,
What radiancy of glory, what bliss beyond compare.

(2) They stand, those halls of Zion, all jubilant with song,
And bright with many an angel, and all the martyr throng;
The Prince is ever in them, the daylight is serene.
The pastures of the blessèd are decked in glorious sheen.

(3) There is the throne of David, and there, from care released,
The shout of them that triumph, the song of them that feast;
And they, who with their Leader, have conquered in the fight,
Forever and forever are clad in robes of white.

(4) O sweet and blessèd country, the home of God’s elect!
O sweet and blessèd country, that eager hearts expect!
Jesus, in mercy bring us to that dear land of rest,
Who art, with God the Father, and Spirit, ever blessed.

Questions:

  1. What impresses you particularly about Bernard’s passionate description of heaven?
  2. What other hymns do you know and use that show the same passionate longing for home?

Links:

I Am Coming to the Cross

Words: William McDonald (b. March 1, 1820; d. Sept. 11, 1901)
Music: William Gustavus Fischer (b. Oct. 14, 1835; d. Aug. 13, 1912)

Note: William McDonald was an American of Scottish descent who served as a preacher with the Methodist Episcopal Church, also doing a considerable amount of writing and editing. One day, on a sudden inspiration, he wrote a hymn suited to one seeking holiness. He tells us:

“The hymn was written in 1870 in the city of Brooklyn, New York, while I was pastor in that city. I had felt the need of a hymn to aid seekers of heart purity while at the altar. I had desired something, simple in expression, true to experience, and ending in the fullness of love.”

The song was sung for the first time at a National Camp Meeting, in Massachusetts, on June 22nd of that year, and published a couple of years later. Some versions include the refrain, as the Cyber Hymnal does. Others simply use some of the five original stanzas.

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

This hymn is rooted in a holiness teaching sometimes called the Second Blessing. Essentially, the idea is that the child of God needs to seek a second crisis experience after the new birth that will give him assurance of salvation, and power. Some even say this “second work of grace” completely eradicates the sinful flesh, resulting in the believer not sinning any more.

Though I know some of my readers adhere to this teaching, and I also have friends that do, I do not believe it is a biblical doctrine. Some have suffered discouragement and defeat in their Christian lives because they do not seem able to have the “experience” others insist they must have.

The truth of God’s Word is simply this:

  • There is only one spiritual baptism (Eph. 4:4-5) which happens to all believers at the time of conversion. By it the Holy Spirit places us into Christ and unites us with His body, the church (I Cor. 12:13; Gal. 3:26-28). When a person has Christ, he has everything “in Christ” (Eph. 1:3; Col. 2:9-10). There is no “fuller” gospel than that!
  • The filling of the Spirit (not to be confused with His baptizing work) is His fulfilling of God’s purpose in us by equipping us for life and service (Exod. 31:1-6; Lk. 4:1, 14; Acts 4:31; Eph. 5:18-19; cf. Col. 3:16, etc.). He does this as we walk in faith and obedience toward God. We can be filled (fulfilled) again and again, as needed.

God works in many creative ways in our lives. Whether a person has an unusual second experience (“blessing”) from God–or a third or a fourth–does not make it the norm for everyone. We must not insist others have the same experience we have had, unless God’s Word clearly teaches it is for all. These things being said, there is some merit in this hymn, even though we may disagree with some aspects of doctrine related to it.

If we take the words as describing an unsaved person seeking salvation, most of it makes sense, and has some biblical basis. The Lord invites individuals to come to Him and find rest. Jesus says, “Come unto Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28). But the Bible teaches that there is not, in the sinner’s heart, a natural desire to seek after God (Rom. 3:11).

It is a work of the Lord to awaken that longing and draw sinners to the Saviour, and He does (Jn. 6:37, 44). Yet the sad truth is there are some who hear the invitation, sense the convicting of the Spirit, and turn away. An Old Testament text puts it this way: “Thus says the Lord God…‘In returning and rest you shall be saved…but you would not’” (Isa. 30:15). However, for those who do come, there is cleansing from sin, soul refreshment, and rest.

(1) I am coming to the cross;
I am poor and weak and blind;
I am counting all but dross;
I shall full salvation find.

I am trusting, Lord, in Thee.
Blessèd Lamb of Calvary;
Humbly at Thy cross I bow.
Save me, Jesus, save me now.

(2) Long my heart has sighed for Thee;
Long has evil reigned within;
Jesus sweetly speaks to me:
“I will cleanse you from all sin.”

Questions:

  1. What is your own understanding of the subject of holiness? (Do you make a distinction between positional and progressive sanctification?)
  2. Can you see a use for this song as an invitation hymn, applicable to a call to salvation?

Links:

Hail, Thou Once Despised Jesus

Words: John Bakewell (b. _____, 1721; d. March 18, 1819); Martin Madan (b. Oct. 5, 1725; d. May 1, 1790); Augustus Montague Toplady (b. Nov. 4, 1740; d. Aug. 11, 1778)
Music: Autumn, by Francois Hippolyte Barthelemon (b. July 27, 1741; d. July 23, 1808)

Note: As indicated above, several men contributed to the making of this hymn. When it first appeared, the hymn had two stanzas. In 1757, back in the day when they believed in long book titles, it was published in (are you ready for this?) A Collection of Hymns Addressed to the Holy, Holy, Triune God, in the Person of Jesus Christ, Our Mediator and Advocate.

John Bakewell was a lay preacher working under John and Charles Wesley. Thomas Olivers wrote the great hymn The God of Abraham Praise while visiting in his home. Through his long life of ninety-eight years (a longevity more rare for those times) he was known for his holy Christian walk. He is buried near John Wesley, and on his tombstone are the words: “He adorned the doctrine of God our Saviour eighty years, and preached His glorious gospel about seventy years.”

When Martin Madan published the hymn in 1760, two additional stanzas were added. Mr. Bakewell’s first was retained. Stanza two was new, and Bakewell’s second stanza was split in two, with half being added to additional stanzas 3 and 4. In 1776 Augustus Toplady altered the hymn somewhat to strengthen a Calvinistic doctrinal perspective.

The Cyber Hymnal offers five possible tunes for this hymn. I’m most familiar with Barthelemon’s tune Autumn being used with it, but Pritchard’s Hyfrydol works very well too, and the latter may be more familiar to some congregations.

(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 true hymn–and a great one–addressed and directed as it is to God Himself. (There is an exception when the author calls upon the angels of heaven to join the saints in the praise of Jesus, the Emmanuel, in (4).) This is what’s known as an Ascension Hymn, but if your church doesn’t specifically mark Ascension Sunday, it could be used at the Easter season.

The hymn looks back at the cross, but for the purpose of establishing a contrast to Christ’s present enthronement in glory, and showing why He is so honoured now. The Bible says:

He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Phil. 2:8-11

When the Lord Jesus was on earth He was “despised and rejected by men” (Isa. 53:3). But He came to purchase our salvation. He has “borne our sin and shame.” “All we like sheep have gone astray; we have turned, every one, to his own way; and the LORD has laid on Him the iniquity of us all” Isa. 53:6). (Note: The word “Paschal” in the second stanza means having to do with Passover, or Easter.)

(1) Hail, Thou once despisèd Jesus! Hail, Thou Galilean King!
Thou didst suffer to release us; Thou didst free salvation bring.
Hail, Thou universal Saviour, who hast borne our sin and shame!
By Thy merits we find favour; life is given through Thy name.

(2) Paschal Lamb, by God appointed, all our sins on Thee were laid;
By almighty love anointed, Thou hast full atonement made.
Every sin may be forgiven through the virtue of Thy blood;
Opened is the gate of heaven, reconciled are we with God.

Now comes the contrast. When Christ ascended back into heaven, He took His seat at the right had of God the Father. “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom. 8:34). “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Heb. 7:25).

And as the final stanza indicates, all glory and praise are due to God the Son for what He has done, and what He has accomplished for us. “Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honour and glory and blessing!… For You were slain, and have redeemed us to God by Your blood Out of every tribe and tongue and people and nation” (Rev. 5:12, 9).

(3) Jesus, hail! enthroned in glory, there forever to abide;
All the heavenly hosts adore Thee, seated at Thy Father’s side.
There for sinners Thou art pleading; there Thou dost our place prepare;
Thou for saints art interceding till in glory they appear.

(4) Worship, honour, power and blessing Christ is worthy to receive;
Loudest praises, without ceasing, right it is for us to give.
Help, ye bright angelic spirits, bring your sweetest, noblest lays;
Help to sing of Jesus’ merits, help to chant Emmanuel’s praise!

Questions:

  1. Can you list a number of contrasts between what the Bible says about Christ when He was on earth, and what we’re told about Him in heaven?
  2. What does the Bible tell us about the present ministry of Christ in heaven?


Links:

Good Night and Good Morning

Words: Lizzie Douglas Foulks DeArmond (b. July 23, 1847; d. Oct. 26, 1836)
Music: Homer Alvan Rodeheaver (b. Oct. 4, 1880; Dec. 18, 1955)

Note: The Cyber Hymnal lists more than eight hundred of Mrs. DeArmond’s songs. This touching number was written around 1922. The composer of the tune, Homer Rodeheaver, was a well-known gospel musician in the early part of the twentieth century. A soloist and song leader, a composer and publisher, he left his mark in many areas of sacred music. Mr. Rodeheaver was the music director for evangelist Billy Sunday’s meetings, and he sang this song at Billy’s funeral in 1935, and also sang it at Lizzie DeArmond’s own funeral in 1936.

Strangely, when notorious gangster and bank robber (of two dozen banks) John Dillinger was shot dead by police in 1934, Lizzie DeArmond’s song was used at his funeral. We can only hope it had spiritual meaning for some present, but all indications are that it was wishful thinking as far as Dillinger was concerned!

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

So many times, when we trace the history of our hymns, we find that they were written by individuals who were struggling with various trials. Perhaps it was a painful or prolonged illness, or a difficult experience or family tragedy they faced. Whatever the case, the Lord met them in it, in a special way, and they were comforted and encouraged. Not only that, but through it all they gained a deeper understanding of God and His ways. We are the beneficiaries of these experiences through the songs they wrote.

As author George Sanville put it, in discussing Lizzie DeArmond’s song, “Ploughing the soul with the sorrow of a great loss often turns into the furrow some nuggets of gold” (Forty Gospel Hymn Stories, p. 18). These lines of verse grew out of Lizzie’s grief at the death of her daughter. (It would seem the daughter was an adult when she passed away.)

For several months afterward, the mother struggled with bitterness and despondency over this loss. Finally, the Lord seemed to speak comfort to the troubled mother’s heart:

“We Christians do not sorrow without hope. We do have to say goodbye to our loved ones here, but we have that glorious hope of good morning over there….Just as surely as you have had to say goodnight here to your daughter, you will be able to say good morning up there, after awhile.”

It was these thoughts that led to the writing of Good Night and Good Morning. Understandably, there is a strong emotional element to this song. But it also speaks the truth about our heavenly home.

(1) When comes to the weary a blessèd release,
When upward we pass to His kingdom of peace,
When free from the woes that on earth we must bear,
We’ll say “good night” here, but “good morning” up there.

Good morning up there where Christ is the Light,
Good morning up there where cometh no night;
When we step from this earth to God’s heaven so fair,
We’ll say “good night” here but “good morning” up there.

Notice several things the song says about heaven that reflect truths in the Word of God.

Stanza (1). Heaven is “a blessed release” for the weary, where we’ll experience God’s peace, and be “free from the woes that on earth we must bear.” These words no doubt were a personal testimony of the author. Yes, there are woes here to bear. But one day they’ll be forever behind us. “He will swallow up death forever, and the Lord GOD will wipe away tears from all faces” (Isa. 25:8). And “Blessed are the dead who die in the Lord…that they may rest from their labours, and their works follow them” (Rev. 14:13).

(2). “It is not death to die.” This enigmatic statement calls to mind the words of the Lord Jesus, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (Jn. 11:25-26). It’s a way of saying that death will not triumph at last, death is not the end, but merely a doorway into eternal blessing. Then earth’s tears will be wiped away, and it’s cares gone forever (Rev. 7:17; 21:4).

(3). “Home lights we see shining brightly above.” One of the most notable things about the heavenly city is that it’s a city of glorious light. The city doesn’t need the sun to illuminate it because “the Lamb is its light” (Rev. 21:23). And we’ll be at home there one day because of God’s “wonderful love” (Jn. 3:16). For all of these things, one of the chief occupations of heaven will be “we’ll praise Him.”

(3) When home lights we see shining brightly above,
Where we shall be soon, through His wonderful love,
We’ll praise Him who called us His heaven to share,
We’ll say “good night” here, but “good morning” up there.

Questions:

  1. Is there someone to whom you recently had to bid farewell, whom you’re looking forward to greeting in our heavenly home?
  2. What to you are the most outstanding contrasts between this life and the next?


Links:

Fill Thou My Life

Words: Horatius Bonar (b. Dec. 19, 1808; d. July 31, 1889)
Music: Richmond (or Haweis), by Thomas Haweis (b. Jan. 1, 1734; d. Feb. 11, 1820)

Note: This 1866 text by Dr. Bonar is a great hymn–one of our finest prayer hymns. But I suspect it’s not well known. I encourage you to do your part to remedy that. The original was called “Life’s Praise,” and consisted of twelve four-line stanzas. These are commonly combined into eight-line stanzas, with some of the author’s lines omitted. But what remains suits the purpose admirably. I encourage you to go to the Cyber Hymnal and read all the stanzas.

As to the tune, often Ellacombe seems to be used (which you’ll commonly find with Isaac Watts’s I Sing the Mighty Power of God). It works fine, but personally prefer one that is a bit more meditative. Richmond is much better, though it may be new to some. (You can hear it on the Cyber Hymnal.) Or you might try Cleansing Fountain, the melody usually accompanying William Cowper’s There Is a Fountain Filled with Blood.”

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

To begin this brief study, I’d like to say something about a significant word that is found several times in the hymn, the word “fill.” Both in the Old Testament’s original Hebrew, and in the New Testament’s Greek, the words most often used for the  word “fill” (mawlay in Hebrew, pletho in Greek) also mean to accomplish or fulfil.

Think of that for a moment. Fill and fulfil. It points to the accomplishment of a predetermined purpose. So when the New Testament speaks of the filling of the Spirit (e.g. Acts 2:4; Eph. 5:18), it is indicating not simply the passive occupying of a space, but it’s telling us that the Spirit of God is actively at work fulfilling the will of God in us.

Sometimes the word is actually translated “fulfil” (NKJV)–for example Paul says to young Timothy, “Fulfil your ministry” (II Tim. 4:5). But many times we are left to supply that thought and connotation, as we are in Romans 15:13.

“May the God of hope fill you [and fulfil His purpose in you] with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

Romans 15:13

You can likely see where I’m heading with this. When our earnest prayer is, in Bonar’s words, that God fill our lives with praise, we are calling upon Him to fulfil what is perhaps the primary purpose of our being, “that we…should be to the praise of His glory” (Eph. 1:12), “having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace” (Eph. 1:5-6).

Fittingly, then, we should pray, with the psalmist:

Let my mouth be filled [fulfilling Your purpose] with Your praise and with Your glory all the day.

Ps. 71:8

And that is the prayer Horatius Bonar’s wonderful hymn puts in our mouths. Not only that we’ll utter words of praise, but that entire being, and all our lives will reflect praise and glory to God.

(1) Fill Thou my life, O Lord my God,
In every part with praise,
That my whole being may proclaim
Thy being and Thy ways.
Not for the lip of praise alone,
Nor e’en the praising heart
I ask, but for a life made up
Of praise in every part!

(3) Fill every part of me with praise;
Let all my being speak
Of Thee and of Thy love, O Lord,
Poor though I be, and weak.
So shalt Thou, Lord, from me, e’en me,
Receive the glory due;
And so shall I begin on earth
The song forever new.

Questions:

  1. What will a life such as this hymn describes look like, in practical terms?
  2. What will a Christian life be like that lacks this “fulfilling” praise?

Links:

Each Step I Take

Graphic Elmo Mercer

Words: William Elmo Mercer (b. Feb. 15, 1932)
Music: William Elmo Mercer

Note: The Wordwise link below will give you some biographical information on Mr. Mercer. He worked in a bank in his early years, but was writing songs even then. Soon, his gift for making music also led him into arranging songs for others, and eventually into the publishing business as an editor.

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

Each Step I Take was written when Mr. Mercer was nineteen (in 1951), and published two or three years later. It became his first success, and has remained his most popular number. Country and western singer/songwriter, Otis Dewey (“Slim”) Whitman was the first artist, of many, to record it. The fact that it has been recorded by quite a number of secular artists may suggest that there’s not much spiritual meat to it. In a way, that’s true. Nevertheless, it has a timeless and important message.

This song seems to allude to Israel’s journey through the wilderness to the Promised Land, making a symbolic application of that to the individual Christian’s pilgrimage, through the wilderness of this world to his heavenly home. There will always be struggles and painful trials here. But the Lord is with us and will lead us safely above. Let’s take a look at what each stanza adds to this theme.

Stanza (1). That the Lord goes before His people to prepare the way is a blessed truth. It was experienced by the nation of Israel all through their wilderness journey.

Be strong and of good courage, do not fear nor be afraid of them; for the LORD your God, He is the One who goes with you. He will not leave you nor forsake you….And the LORD, He is the one who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed.

Deut. 31:6, 8

Not only does God go before, He is also with us. For Israel, God revealed His presence up ahead in the form of a pillar of cloud and fire, to reassure them (Exod. 13:21). When the people were threatened by enemies, King Hezekiah assured them, “With him is an arm of flesh; but with us is the LORD our God” (II Chron. 32:8). In Mercer’s words, “Oh, what joy to walk with Him each day.”

(2) realistically reminds us that things are not ideal–either as to our inner ability to deal with life, or outwardly with life itself. At times we can “feel [our] faith begin to waver.” That’s an inner problem, and the Lord can strengthen our faith (Mk. 9:24; Lk. 17:5; cf. Phil. 4:13). But there are difficult circumstances to face as well–“when up ahead [we] see a chasm wide.” What then? Then too we need to turn in faith to the Lord, and seek the grace to provide inner strengthening and outward aid. We can pray, “Do not lead us into temptation, but deliver us from the evil one” (Matt. 6:13; cf. II Cor. 12:7-10).

(3). In spite of our own weakness, and in spite of the troubles and trials we face in life, we can be assured of ultimate victory. In Christ, we have life eternal.

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; he who does not have the Son of God does not have life.

I Jn. 5:11-12; cf. Jn. 3:16

Nothing and no one can separate the believer from the Lord’s eternal love (Jn. 10:28; Rom. 8:35-39). We can be assured that one day He “will lead [us] to the promised land” Mercer’s way of speaking of the heavenly kingdom (Jn. 14:3; I Thess. 4:16-17). The last line of the refrain is both true and profound, and should continue to be a great encouragement to us, through all of our life’s journey, be it long or short. “Each step [we] take just leads [us] closer home.”

(1) Each step I take my Saviour goes before me,
And with His loving hand He leads the way,
And with each breath I whisper “I adore Thee;”
Oh, what joy to walk with Him each day.

Each step I take I know that He will guide me;
To higher ground He ever leads me on.
Until some day the last step will be taken.
Each step I take just leads me closer home.

Questions:

  1. What are the main points of encouragement you find in this hymn?
  2. Is it a song you would use in your church? (Why? Or why not?)

Links:

Did You Think to Pray?

Words: Mary Ann Pepper Kidder (b. March 16, 1820; d. Nov. 25, 1905)
Music: William Oscar Perkins (b. May 23, 1831; d. Jan. 13, 1902)

Note: This song was first published in 1876. Considering that the author is said to have written about a thousand songs, we know little about Mary Ann Pepper–who became Mrs. Kidder. Reportedly, she lost her sight in her teens, but later regained at least a measure of it. The Cyber Hymnal lists one hundred and sixty-nine of her songs, and Hymnary.org has a long list here, as well.

The usually reliable Phil Kerr (Music in Evangelism, p. 130) says Mrs. Kidder was a Baptist, who lived her entire life in Massachusetts. We do know she was born in Boston, and that she died and is buried in Massachusetts too. But other sources say she lived forty-six years in New York City, and that she attended a Methodist Episcopal church.

Part of the reason she has been almost forgotten is perhaps because most of her songs are no longer in use. Is My Name Written There? (i.e. in the Book of Life, cf. Rev. 20:15) is one that we see in modern hymn books. And a few have Did You Think to Pray? I can recall a recording of George Beverley Shea singing the latter song, which may account for its endurance.

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

Both of these songs ask challenging (and convicting!) questions. Regarding prayer, David the psalmist promises the Lord, “My voice You shall hear in the morning, O Lord; in the morning I will direct it to You, and will look up” (Ps. 5:3). Prayer is our lifeline to heaven. We do well to make it a practice to begin the day with God. As someone has put it, “Seven days without prayer make one weak!”

(1) Ere you left your room this morning,
Did you think to pray?
In the name of Christ our Saviour,
Did you sue for loving favour,
As a shield today?

O how praying rests the weary!
Prayer will change the night to day;
So when life seems dark and dreary,
Don’t forget to pray.

The Lord Jesus said, “Men always ought to pray and not lose heart” (Lk. 18:1). We are to “pray without ceasing” (I Thess. 5:17). We should be “praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints” (Eph. 6:18). In fact, it’s interesting that of thirty-nine uses of the word “always” in the epistles (NKJV) thirteen of them have to do with prayer–many times prayers of thanksgiving. Indeed, we “always ought to pray”!

No, not twenty-four hours a day, seven days a week. That’s not the meaning of First Thessalonians 5:17. The idea there is that we should have a ready sense of God’s presence through the day. We should have the chronic habit of prayer, that we should pray consistently, faithfully, and fervently (Eph. 5:16). Our prayers should include worship, praise and thanksgiving, confession of sin, as well as supplication and intercession.

As Bible-believing Christians, we surely know that. But do we pray? Are sessions of prayer a part of our daily lives? And do we go through the day in a spirit of prayer, so that conversation with our heavenly Father is natural in the moment, whenever it’s needed or the Spirit prompts us. Nehemiah provides us with examples, both of a season of prayer (Neh. 1:4), and an instant prayer in a critical situation (Neh. 2:4-5).

Mary Ann Kidder illustrates the need for situational prayer, in times when we are met with “great temptation” (2) and times when we have an angry reaction to someone who has hurt us (3), an anger that could easily turn to lingering bitter resentment.

(2) When you met with great temptation,
Did you think to pray?
By His dying love and merit,
Did you claim the Holy Spirit
As your guide and stay?

(4) makes reference to a “balm in Gilead.” Gilead, just east of the Jordan, was famous for its healing ointment (or balm), made from the storax tree (cf. Gen. 37:25; Jer. 46:11). When a person had a hurt, someone might say, “There is a balm nearby in Gilead that could help you.”

This healing medication was used as a symbol of the need for a spiritual cure, in Jeremiah 8:21-22. Jeremiah was grieving and weeping (9:1), because Israel had turned from God to idols (8:19), and they were suffering for it. They needed the healing balm of the Lord’s cleansing and forgiveness, but it would only be theirs if they repented and turned back to Him.

(4) When sore trials came upon you,
Did you think to pray?
When your soul was bowed in sorrow,
Balm of Gilead did you borrow
At the gates of day?

Questions:

  1. Did you think to pray this morning?
  2. What is the most recent answer to prayer you have experienced?

Links:

Blessed Be the Name

Words: William Henry Clark (b. _____, 1854; d. _____)
Music: Ralph Erskine Hudson (b. July 12, 1843; d. June 14, 1901)

Note: Hymn historian William J. Reynolds (Hymns of Our Faith, p. 139) states that the anonymous refrain of this gospel song was likely of nineteenth-century camp meeting origin. It came to be attached to various hymns. Ralph Hudson himself took Charles Wesley’s O for a Thousand Tongues to Sing, and replaced the second and fourth lines of each stanza with “Blessed be the name….”

O for a thousand tongues to sing,
Blessed be the name of the Lord!
The glories of my God and King,
Blessed be the name of the Lord!

Blessèd be the name! Blessèd be the name!
Blessèd be the name of the Lord!
Blessèd be the name! Blessèd be the name!
Blessèd be the name of the Lord!

This is typical of Hudson’s tinkering with standard hymns, and in my view it’s often not an improvement. The use of the refrain with Clark’s words appeared in Hymns of the Christian Life, in 1891, where the arrangement of the tune was credited to William Kirkpatrick (1838-1921).

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

The actual phrase, “Blessed be the name of the Lord” is found in the Bible three times (NKJV).

  • In Job 1:21, it’s that suffering saint’s faith-filled response to the trials he is going through. “He said: ‘Naked I came from my mother’s womb, and naked shall I return there. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.’”
  • In Psalm 113:1-2, it’s part of a great exclamation of praise: “Praise the LORD! Praise, O servants of the LORD, praise the name of the LORD! Blessed be the name of the LORD from this time forth and forevermore!”
  • In Daniel chapter 2, the prophet is a slave in the court of Nebuchadnezzar, king of Babylon. There he is called upon by the king to reveal a forgotten dream and explain its meaning. “Then the secret was revealed to Daniel in a night vision. So Daniel blessed the God of heaven. Daniel answered and said: ‘Blessed be the name of God forever and ever, for wisdom and might are His.’” (Dan. 2:19-20)

To these may be added many variations such as: “Blessed be the Lord” (Ps. 41:13), and “Bless the Lord” (Ps. 103:1). The Hebrew word translated “blessed” or “bless” is barak. It means to kneel (as in reverent submission before a sovereign), or to offer praise.

There are many reasons why we should praise the Lord, many things for which we can thank and praise Him. This gospel song suggests a few.

Stanza (1). Though God is supremely above us in every way, He gave His Son to die for our sins (Jn. 3:16), that we might be redeemed and receive the gift of life everlasting. That involved the willing condescension of Christ (Phil. 2:8).

(1) All praise to Him who reigns above
In majesty supreme,
Who gave His Son for man to die,
That He might man redeem!

Blessèd be the name! Blessèd be the name!
Blessèd be the name of the Lord!
Blessèd be the name! Blessèd be the name!
Blessèd be the name of the Lord!

(2). Having completed the work of redemption, Christ ascended into heaven once more, and is seated at the right hand of the Father. There He is honoured and glorified, both for who He is and for what He accomplished (Phil. 2:9-11). “Worthy is the Lamb that was slain” (Rev. 5:12).

(3) and (4) give us some of the titles for Christ that are in themselves a means of glorifying Him, as well as showing what He has done and will yet do. He is the Redeemer (Job 19:25-26), our Saviour (Tit. 2:13), the true Friend of man (Lk. 7:34). Though this last term is applied critically by the Jewish leaders, it is true and precious to believers (cf. Jn. 15:15). He also is the Counselor, and “the mighty Prince of Peace (Isa. 9:6-7)…whose reign shall never cease (Dan. 7:13-14; Lk. 1:31-33).

(4) His name shall be the Counselor,
The mighty Prince of Peace,
Of all earth’s kingdoms Conqueror,
Whose reign shall never cease.

Questions:

  1. What are some reasons you are praising the Lord today?
  2. What other great hymns of praise do you know and use?

Links:

O Praise Ye the Lord

Words: Henry Williams Baker (b. May 27, 1821; d. Feb. 12, 1877)
Music: Laudate Dominum (or, Parry) by Charles Hubert Hastings Parry (b. Feb. 27, 1848; d. Oct. 7, 1918)

Note: This 1875 hymn by Henry Baker remains, in my view, one of the greatest hymns of praise in the English language. It is sad and most unfortunate that so few churches use it, or even know it. Hymn book after hymn book I checked doesn’t even include it. But the Anglican Church’s Book of Common Praise (1938) has it, as has the revision Common Praise (2000). Both use only the first four stanzas, but you can read all eight in the Cyber Hymnal.

In the latter book, the final stanza is printed with a spectacular running accompaniment for organ. This certainly provides for Baker’s call that: “Loud organs, His glory forth tell in deep tone” (3). In the video clip currently used in the Wordwise link below, ignore the funny hats on the ladies, and the people gazing around as though they weren’t sure what to do. Just listen to this powerful expression of praise, as sung by a large congregation.

I encourage you to print the song on a bulletin insert, and have your congregation learn it and use it. As the Cyber Hymnal indicates, it will work with the tune Hanover, commonly used with Charles Wesley’s Ye Servants of God, Your Master Proclaim. However, give Charles Perry’s magnificent Laudate Dominum a try. I know you will be blessed.

(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 is inspired by, and makes allusions to, two psalms of praise, Psalms 148 and 150. Together, the passages provide a overwhelming cascade of praise and worship to conclude a book in which that is a prominent theme.

(1) O praise ye the Lord! praise Him in the height;
Rejoice in His Word, ye angels of light;
Ye heavens, adore Him by whom ye were made,
And worship before Him in brightness arrayed.

(2) O praise ye the Lord! Praise Him upon earth,
In tuneful accord, ye sons of new birth;
Praise Him who hath brought you His grace from above,
Praise Him who hath taught you to sing of His love.

In Psalm 148, we read, “Praise Him all His angels; praise Him all His hosts” (Ps. 148:2). And also: “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. 148:11-13).

This we can certainly understand. Both spirit beings and mortals have been given minds to relate to God, and know Him in measure, as well as the verbal abilities to exalt Him. In the Scriptures we are repeatedly summoned to do that. “Praise the LORD! Praise, O servants of the LORD, praise the name of the LORD!” (Ps. 113:1).

But Psalm 148 also mentions: the sun, moon, and stars (vs. 3), “waters above the heavens [skies],” representing the atmosphere in general (vs. 4), creatures in the sea (vs. 7), fire, hail, snow, clouds and wind (vs. 8), mountains, trees (vs. 9), “beasts and all cattle [i.e. wild animals and domestic animals], creeping things [such as insects and small animals] and flying fowl” (vs. 10).

So, how can animals or inanimate things praise God? How can a cow or a cat or a cloud praise God? There are a couple of answers to that. First, all things reflect praise to God when they fulfil the purpose for which they were created. For example, when rain waters the earth, and causes things to grow–which in turn provides food for the animals (Ps. 147:7-9), that rain is reflecting praise to its Maker.

But there is another aspect of this. God has built into human beings a curiosity about His creation, and a desire to discover how it operates. When we explore the universe and see the wonderful handiwork of God (Ps. 19:1), things that He not only brought into being, but that He also continues to sustain and sovereignly control (Ps. 148:5-6; cf. Col. 1:16-17; Heb. 11:3), we ourselves are motivated to praise the Lord.

What an insult, then, when secular man denies God the glory due to His name, instead asserting that all things are merely the product of billions of years of evolutionary accidents.

Since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools.

Rom. 1:20-22

The evidence is before all, but they “wilfully overlook and forget” what God has done (II Pet. 3:5, Amplified). How sad! Let us give God the glory for His marvellous works!

(4) O praise ye the Lord! Thanksgiving and song
To Him be outpoured all ages along!
For love in creation, for heaven restored,
For grace of salvation, O praise ye the Lord!

Questions:

  1. Other than with words and with our songs, what is the best way for us to praise the Lord?
  2. What is the reason that some human beings refuse to acknowledge the creative power and wisdom of God that is seen all around in His handiwork?


Links:

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