Menu

John Newton

Great Shepherd of Thy Chosen Flock

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: Mainzer, by Joseph Mainzer (b. Oct. 21, 1801; d. Nov. 10, 1851)

Note: The early history of John Newton as a profane slave trader, his conversion to Christ, and subsequent pastoral ministry are among the better known stories in our hymnody. That he is the author of many hymns, including the best known of all, Amazing Grace, is also familiar. But for some reason this lovely little 1779 hymn, only twelve lines long, is not well known and seldom published. Even Hymnary.org, that sometimes gives dozens of books where a hymn is found, this time has few. However it is found in Choice Hymns of the Faith (1946), and in The Believers Hymn Book, used for years by Brethren assemblies.

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

I  encourage you to retrieve and use Newton’s hymn. It is a gem, and deserves wide use–perhaps at the beginning of a prayer meeting, or a worship service. The song is in the public domain, so can be copied freely. The Cyber Hymnal will play the tune for you, and give you a printable copy of it. The words could be printed in the church bulletin.

(1) Great Shepherd of Thy chosen flock,
Thy people’s shield, their shadowing rock,
Once more we meet to hear Thy voice,
Once more before Thee to rejoice.

Shepherd imagery is used of the Lord in both the Old Testament and the New (cf. Ps. 23:1-2; Isa. 40:11; Jn. 10:11; I Pet. 2:25). The Lord Jesus Christ is referred to as “that great Shepherd of the sheep” in Hebrews 13:20, and we are His chosen ones, His flock (cf. I Pet. 5:2). We are ”chosen by God and precious [to Him]” (I Pet. 2:4). Because of that, believers can be assured that our Shepherd will care for us in all circumstances.

The shield is suggestive of a battle. Many times in the Psalms, God is praised as the believer’s Shield (e.g. Ps. 3:3; 5:12; 18:2, 30; 28:7). Satan, the enemy of our souls, seeks to do us harm. To stand against “the wiles of the devil” we need “the whole armour of God” (Eph. 6:11), including “the shield of [the] faith” (vs. 16).

The “shadowing Rock” pictures a cool and refreshing place of shelter in a barren land. This poetic image was especially meaningful to those in Bible times who had to travel, often on foot, through areas of barren wilderness. Finding temporary shade beneath a great rocky prominence was a wonderful blessing. “Nor is there any rock like our God” (I Sam. 2:2). How wonderful that we can find refuge in the Lord. He is like “the shadow of a great rock in a weary land” (Isa. 32:2).

We gather with God’s people to hear His voice, through the Scriptures (cf. II Cor. 1:19; Col. 1:28; II Tim. 4:2), and to rejoice in Him with prayers (cf. Rom. 15:30; I Cor. 14:15; I Tim. 2:1, 8) and songs of praise (Eph. 5:19; Col. 3:16; Jas. 5:13).

(2) Now may Thy Spirit, by the Word,
Refresh each wearied heart, O Lord,
Wearied of earth’s vain strife and woe,
And longing more Thyself to know.

We sometimes grow weary on the journey of life, not just in body, but weary of heart and soul, weary of the conflict and sorrows around us. We can’t insist on quick answers to all our problems but, as we walk with the Lord, we come to realize that more lasting answers are found in a deepening relationship with Him, and we long to know more of Him, through His Spirit-inspired Word. As the psalmist puts it, “As the deer pants for the water brooks, so pants my soul for You, O God” (Ps. 42:1).

(3) Thine is the heart our griefs to feel,
And Thine the love each wound to heal;
Home Thou art gone for us to care,
Returning soon to take us there.

Christ is our “great High Priest” in heaven, and He sympathizes with us in our weaknesses. We can be assured of His touch of power, as we seek fresh mercy and grace from Him (Heb. 4:14-16). One of the things He is doing presently in heaven is preparing a place for His own, so we can dwell with Him eternally. One day soon He’s coming back to take us to our eternal home.

In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.

Jn. 14:2-3

Questions:

  1. What are some reasons hymns and gospel songs remain popular, though weak? And why do some great hymns fall by the wayside?
  2. What does a congregation lose when leadership casts aside our treasury of great hymns and abandons the hymn book?

Links:

Glorious Things of Thee Are Spoken

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: Austria (or Austrian Hymn), adapted from the melody of a Croatian folk hymn (Vjatvo rano se ja vstanem) by Franz Joseph Haydn (b. March 31, 1732; d. May 31, 1809)

Note: Newton published his hymn in Olney Hymns, in 1779. He provided a number of footnotes, with Scripture references, showing the inspiration for particular lines.

Haydn’s tune was written for a patriotic song celebrating the birthday of the Austrian Emperor in 1797. It has been used for a number of patriotic songs since, including the Nazi’s Deutschland Über Alles (“Germany Above All”), and the current German national anthem. It was published as a hymn tune in 1802, and first became associated with Newton’s hymn in 1889.

The Cyber Hymnal includes a second possible tune, Abbot’s Leigh, by Cyril Vincent Taylor (1907-1991). It was written in 1941, and is considered one of the finest hymn tunes of the twentieth century. It is indeed a beautiful tune, though I think Austrian Hymn is better, especially to the triumphant mood of the present hymn. However, a reason for sometimes using this alternative is suggested by the following incident from the Companion to the United Church Hymnal, by Carlton R. Young (p. 354).

“This writer shall never forget the puzzled and pained expression on the face of Elie Wiesel, famed survivor of Hitler’s death camps, as the audience gathered in the spring on 1983 at Cannon Chapel, Emory University, and spiritedly sang the insensitively selected Newton hymn, prior to [Wiesel] receiving an honorary degree and giving a paper on “Remembering the Holocaust.” Music, like words, may hurt as well as heal.”

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

T he hymn’s original title was “Zion, or the City of God.” referencing Isaiah 33:27-28. (This seems to be an error, as there are only twenty-four verses in the chapter. Newton may have meant vs. 20-21, which does speak of Zion.) It is important to establish the identity of “Zion” and to understand Newton’s use of the name. Zion was originally a Jebusite stronghold in the southern part of what was to become the city of Jerusalem. David conquered it, and it became known as the City of David (I Chron. 11:5). Later, the name Zion came to be used as a synonym for Jerusalem as a whole.

Once, in the New Testament, the term “Mount Zion” is used of the “heavenly Jerusalem” (Heb. 12:22-24), “New Jerusalem” (Rev. 21:2), the heavenly city where the throne of God is found. The writer of Hebrews uses this term to make a contrast between the Old Covenant (the Law of Israel) and the New Covenant established through the shed blood of Christ. Mount Sinai, where the Law was given, demonstrated the fearful separation of sinners from a holy God (vs. 18-21). But in the heavenly Jerusalem the redeemed are gathered with the angelic hosts, brought by grace into the presence of God.

So far so good. However, John Newton’s amillennial theology does not accommodate the earthly millennial reign of Christ. He seems to make Old Testament texts that refer to earthly Jerusalem symbolic of heaven. Historic and prophetic earthly Zion disappears from his view.

Consider the first line of (1). It is virtually a quotation of Psalm 87:3, “Glorious things are spoken of you, O city of God!” It is a city that will be established by God Himself (vs. 5), where all nations gather to pay tribute to Him (Ps. 86:9). Other passages that Newton says apply are Psalm 132:13-14, and Isaiah 26:1–which await the second coming of Christ for their literal, earthly fulfilment. Thoroughly mixing his symbolism, Newton says the fourth line of (1) applies to the church, referencing Matthew 16:18! So, is his Zion heaven, or the spiritual body of Christ? (Confusing!)

It is the same with other stanzas. Line 2 of (2) references Psalm 46:4. However, the psalm clearly has to do with the millennial kingdom when the Lord brings wars to an end and is “exalted among the nations” (vs. 8-10). Line two of (3), concerning an overshadowing pillar of cloud and fire, references Isaiah 4:5-6, plainly describing the earthly millennium, when the Messiah-King reigns for a thousand years. Revelation 1:5-6 (cf. I Pet. 2:5, 9) speaks of the saints as they are, at the present time “kings and priests” of God (cf. line 4 of (4)).

Even if one ignores where Newton thinks he got his inspiration, it is difficult to pin down what the author is speaking of. Is it the church in the present age, the spiritual body of Christ? Or is it the city of Jerusalem in the Millennium? (Not likely, given Newton’s theology.) Or is it heaven? It seems to be a little of each!

The hymn contains some fine poetry, set to a truly great tune. But if we don’t really know what we’re singing about, what is the point! One hymn book I have places the song in a section called “Fellowship and Faith;” another puts it in a section called “Praise and Worship;” several include it in hymns about “The Church.” Albert E. Bailey, in his book The Gospel in Hymns, suggests that may be the meaning, but he’s not sure.

“When we ask just what the author meant by it [the hymn] and when we try to visualize the city, we are baffled. It seems to be a conglomerate of many vague figurative elements” (p 128).

For a different reason, some have also called into question the opening couplet of (5).

Saviour, if of Zion’s city,
I through grace a member am…

“If?” It’s been supposed that Newton’s Calvinism led him to some uncertainty as to whether he would prove to be one of the elect in the end. However, I don’t think that’s the point here. The “if” may be better understood in the sense of “since”–a word that is substituted by some editors.

(1) Glorious things of thee are spoken,
Zion, city of our God!
He, whose Word cannot be broken,
Formed thee for His own abode.
On the Rock of Ages founded,
What can shake thy sure repose?
With salvation’s walls surrounded,
Thou may’st smile at all thy foes.

Question:

  1. If you use this hymn, what is your understanding of what “Zion” stands for in it?
  2. What are some other hymns about heaven that contain mixed messages, or erroneous doctrine?

Links:

Safely Through Another Week

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

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

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

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

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

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

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

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

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

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

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

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

Questions:

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

Links:

Great God of Wonders

Words: Samuel Davies (b. Nov. 3, 1723; d. Feb. 4, 1761)
Music: Wonders (or Sovereignty), by John Newton (b. _____, 1802; d. _____, 1886)

Note: The composer of this rousing hymn tune is not the John Newton (1725-1807) who wrote Amazing Grace, but a later individual, as the dates of his birth and death indicate. According to the Cyber Hymnal, the composer is the grandfather of English author D. H. Lawrence. As to his occupation, he was what was known as a “twisthand,” operating a machine that made lace. Newton was also an accomplished composer and choral conductor.

(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 strong 1769 hymn (published posthumously) about the sovereign grace of God. I’ve only seen stanzas (1), (4), and (5) used in hymn books. But the other two stanzas each make a powerful statement too. The Petersen’s, in their rather pretentiously (and erroneously) titled book, The Complete Book of Hymns (Tyndale House, 2006) tell an interesting story about the use of this great hymn.

For half a century, beginning in 1803, the British used an island in the South Seas called Van Diemen’s Land as a penal colony. (It later became the island of Tasmania.) Over the years, some 40,000 hardened criminals spent time there in penal servitude. Some of them were converted to Christ, and began meeting together for prayer and hymn singing.

According to the Petersens, their favourite hymn was Great God of Wonders, with the stirring questions of the refrain: “Who is a pard’ning God like Thee? Or who has grace so rich and free?” Those who work in prison ministry today report a similar attachment of prisoners to the truths of Newton’s Amazing Grace. The words, “That saved a wretch like me” have special meaning to them.

But consider for a moment some of the phrases of Samuel Davies’ hymn.

(1) Almighty God is a “great God of wonders,” not just in a limited or narrow sense. “All [His] ways are matchless, Godlike and divine.” In the refrain, His “pardoning grace…so rich and free” is noted.

(1) Great God of wonders! All Thy ways
Are matchless, Godlike and divine;
But the fair glories of Thy grace
More godlike and unrivaled shine,
More godlike and unrivaled shine.

Who is a pard’ning God like Thee?
Or who has grace so rich and free?
Or who has grace so rich and free?

(2) This is a stanza not usually used, but ponder the stunning phrases. Our sins are, in the sight of an absolutely holy God, “crimes of such horror to forgive,” and we stand before Him as “such guilty, daring worms.” Only a sovereign God of such infinite grace could exercise the “grand prerogative” to spare us.

(3) This stanza is not used now, but again it makes a strong statement. Such “pity, mercy, love and grace” could never come from “angels and men.” These are “glories [that] crown Jehovah’s name,” and His alone.

(4) Again our sin is characterized in all its awful darkness as “crimes of deepest dye.” There is powerful emotion expressed as, “in wonder lost, with trembling joy, we take the pardon of our God,” a pardon “bought with Jesus’ blood.”

(5) “This strange, this matchless grace” shown to us is a “Godlike miracle of love.” In response, we determine to “fill the whole earth with grateful praise,” an echo of “all the angelic choirs above.”

(5) O may this strange, this matchless grace,
This godlike miracle of love,
Fill the whole earth with grateful praise,
And all th’angelic choirs above,
And all th’angelic choirs above.

Questions:

  1. What imagery in this hymn impressed you most of all?
  2. What is meant by describing sinners as “daring worms”?

Links:

Amazing Grace

Words: John Newton (July 24, 1725; d. Dec. 21, 1807)
Music: New Britain, by an unknown composer

Note: John Newton’s original version of the hymn, as printed in Olney Hymns, in 1779, contained six stanzas ((1) through (6)). (7) does not appear to have been from Newton’s pen, it was added much later, and the author is unknown. However, it does make a fitting conclusion to this wonderful song.

The tune has had five different names over the years, including New Britain, McIntosh, St. Mary’s, Gallaher, and (later) Amazing Grace. Its earliest publication seems to have been in an 1829 book called Columbian Harmony, but the tune was first wedded to Newton’s text in Southern Harmony, published in 1835. In 1900, Edwin Excell (1851-1921) arranged the tune as we know it today.

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

What can be said of this great hymn that hasn’t been said before–many times over? Much of it is autobiographical, reflecting the author’s own experience. After a narrow escape from a terrible storm at sea, John Newton began to think of his past life. He had not only rejected Christ and the gospel, but had blasphemed the Lord’s name over and over, with terrible oaths. The depths of his depravity horrified him. Was there any hope for such a vile sinner? He says:

“I began to pray. I could not utter the prayer of faith. I could not draw near to a reconciled God and call Him Father. My prayer was like the cry of the ravens, which yet the Lord does not disdain to hear. I now began to think of Jesus whom I had so often offended. I recollected the particulars of His life and death, a death for sins not His own, but for those who, in their distress, should put their trust in Him….In perusing the New Testament, I was struck with several passages, particularly the prodigal [i.e. Christ’s parable of the prodigal son, Lk. 15:11-32]–a case that had never been so clearly exemplified as by myself. And then the goodness of the father in receiving, nay, in running to meet such a son, and this intended only to illustrate the Lord’s goodness to returning sinners, this gained upon [impressed] me.”

John Newton

The grace of God, and “the God of all grace” (I Pet. 5:10), is the central theme of this hymn. “Grace” is a word found some 137 in our English Bibles, from “Noah found grace in the eyes of the Lord” (Gen. 6:8), to “The grace of our Lord Jesus Christ be with you all. Amen” (Rev. 22:21). It represents the unearned and unmerited favour and blessing of God. And it is “amazing” for that very reason. Not only is it undeserved. But those who receive were fully deserving of just the opposite, wrath and divine judgment.

As Newton pondered the wreckage of his past life, he saw in his wretchedness a man whom God treated with grace that he in no way merited and had no hope of earning. God’s free gift overwhelmed him, and did so for the rest of his life. He would readily say with Paul, “I commend you to God and to the word of His grace” (Acts 20:32). The devout passion of his hymn reveals this. The words he chose strike an emotional chord, as well as delivering important truth. There we find amazing, sweet, and precious grace, poured out upon a wretch, who is lost, and blind.

There are more than a dozen personal references in the hymn (I, me, my), bringing this centuries old hymn closer in form to the modern gospel song, with its focus on experience. However, there is nothing shallow here. It would be rare for a superficial contemporary offering to put words such as wretch, lost and blind in the singer’s mouth. Nor would it be willing to grapple with the paradox of grace teaching our hearts to fear (2).

(1) Amazing grace (How sweet the sound!)
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.

(2) ’Twas grace that taught my heart to fear,
And grace my fears relieved;
How precious did that grace appear
The hour I first believed!

Stanzas (4), (5) and (6) are lesser known, since they are not included in many modern hymnals. But they are worthy of note. “His Word my hope secures,” and “the earth shall soon dissolve like snow” are especially notable lines.

(4) The Lord has promised good to me,
His Word my hope secures;
He will my shield and portion be,
As long as life endures.

(6) The earth shall soon dissolve like snow,
The sun forbear to shine;
But God, who called me here below,
Will be forever mine.

Questions:

  1. In what way does grace awaken fear, before it relieves it”
  2. What are some of the riches of God’s grace (Eph. 1:7; 2:7) that He gives to us in salvation?

Links:

Come, My Soul, Thy Suit Prepare

Words: John Newton (b. July 24, 1725; d. Dec. 21, 1807)
Music: Hendon, by Henri Abraham Cesar Malan (b. July 7, 1787; May 18, 1864)

Note: The Cyber Hymnal offers a number of possible tunes for this hymn. Hendon, to which we also sing Take My Life and Let It Be, works well. There were seven stanzas in the original. Commonly (3) and (5) are omitted today. The poetry of the latter is a bit awkward, but it is unfortunate to lose (3). Especially in times of private devotion, it is important to deal with sin in our lives.

(3) With my burden I begin:
Lord, remove this load of sin;
Let Thy blood, for sinners spilt,
Set my conscience free from guilt.

The hymn was first published in Newton’s Olney Hymns, in 1779. A century later, it was used often by the great Baptist preacher, Charles Haddon Spurgeon. Before times of prayer in the services of the great Tabernacle, Spurgeon would have the congregation sing a stanza or two, softly. (And all singing in the Tabernacle was done without instrumental accompaniment.)

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

I wonder what the modern reader will think of when seeing the opening line of this fine hymn (also used as the title). Perhaps dry-cleaning or pressing an article of clothing! But Newton is using the word as we would in speaking of a lawsuit. He means an argument or an appeal. He is calling upon us to prepare a prayer list, things we want to ask the Lord to grant us. The hymn takes its inspiration from Jehovah God’s words to Solomon at the beginning of his reign:

The LORD appeared to Solomon in a dream by night; and God said, “Ask! What shall I give you?”

I Kgs. 3:5

In laying our requests before God, we are responding personally to that question. And what assurances do we have, as we come to the place of prayer? We are assured that the Lord Himself has invited us (indeed, commanded us) to pray (Phil. 4:6), and that He loves to answer prayer (Ps. 37:4; Prov. 15:8, 29; (1)). The second stanza provides a wonderful declaration of heavenly abundance.

(2) Thou art coming to a King,
Large petitions with thee bring;
For His grace and power are such,
None can ever ask too much.

Having established heaven’s bounty (cf. Phil. 4:19), what sort of things should we pray for? (And I’m thinking here of personal requests. I realize our prayers should also include intercession for the needs of others.)

We can confess our sins to Him and seek His forgiveness (I Jn. 1:9; CH-3). We can pray for rest of spirit, serenity in trying times (Matt. 11:28-30), and we can pray that God would reign as Lord of all in our lives (Ps. 40:8; 143:10; cf. Lk. 6:46; (4)). We can pray that He would guide and guard us on life’s journey (Ps. 31:3; Prov. 3:5-7), and grant us joy in living for Him and serving Him (Jn. 16:24; Rom. 14:17; Gal. 5:22; Phil. 4:4; (6)). We can pray that the Lord would show us how to spend each day, giving us enabling grace to do it, and increasing our faith in Him (II Cor. 12:9; Heb. 4:15-16; (7)).

(6) While I am a pilgrim here,
Let Thy love my spirit cheer;
As my Guide, my Guard, my Friend,
Lead me to my journey’s end.

(7) Show me what I have to do,
Every hour my strength renew:
Let me live a life of faith,
Let me die Thy people’s death.

Questions:

  1. Given the invitation to pray, and the Lord’s wisdom, love and power, why are so many of us lacking in a consistent prayer life?
  2. In your view, what things are most commonly missing in the content of our prayers?

Links:

How Sweet the Name of Jesus Sounds

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

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

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

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

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

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

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

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

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

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

In a stanza sometimes omitted today, Newton adds:

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

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

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

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

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

Questions:

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

Links:

Today in 1685 – Johann Sebastian Bach Born

,

Graphic J S Bach

A sincere Christian, Johann Sebastian Bach declared his life’s purpose to be the creation of “well-regulated church music to the glory of God.” And he went further, saying that, in his view, “Music’s only purpose should be for the glory of God and the recreation of the human spirit.” (Worth thinking about!)

Bach is recognized today as one of the greatest, and most prolific, composers who ever lived. When all of his musical scores were collected, the result filled 60 volumes! The works included chorales, cantatas, masses, oratorios, passions, concerti, and solo pieces for almost every musical instrument. Composer Richard Wagner praised his productivity as “the most stupendous miracle in all music.”

Given all this, it may be a shock to learn that Bach died in relative obscurity in 1750. Only ten of his compositions had been published during his lifetime, and he was buried in an unmarked grave. It would take generations of musicians, who latter poured over his manuscripts, to give him the high place that is his due.

Bach came from a musical family. More than 50 musicians bearing that last name are recognized now. But Johann Sebastian Bach far outstripped them all. Early on, he developed into a fine singer, and demonstrated ability to play the violin and other instruments. But in his own time he was known chiefly as a master of the organ. Once, when praised for his wonderful organ playing, he turned aside the compliment with humour, saying, “There is nothing very wonderful about it. You have only to hit the right notes at the right moment and the instrument does the rest!”

Dozens of hymn tunes have been adapted from Bach’s compositions, or he himself arranged and harmonized the music of others to serve that purpose. (The Cyber Hymnal lists 30 tunes.) To make use of the text of Jesu, Joy of Man’s Desiring at the end of one of his cantatas, Bach arranged a tune by Johann Schop, creating a sublime piece of music. It seems to echo the prophecy of the martyred Tribulation saints in heaven:

They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes. (Rev. 7:16-17).

Jesu, joy of man’s desiring,
Holy wisdom, love most bright;
Drawn by Thee, our souls aspiring
Soar to uncreated light.
Word of God, our flesh that fashioned,
With the fire of life impassioned,
Striving still to truth unknown,
Soaring, dying round Thy throne.

Through the way where hope is guiding,
Hark, what peaceful music rings;
Where the flock, in Thee confiding,
Drink of joy from deathless springs.
Theirs is beauty’s fairest pleasure;
Theirs is wisdom’s holiest treasure.
Thou dost ever lead Thine own
In the love of joys unknown.

The following video provides a beautiful rendition of this soaring hymn–though the recording is clipped a little too tightly at the beginning and end.

Bach’s last work, dictated from his deathbed, seems a fitting conclusion to his life. It is entitled Before Thy Throne I Come.

(2) Today in 1748 – John Newton Converted

The process by which the great pastor and hymn writer John Newton came to Christ took several days, beginning with a fearful conviction of sin on March 10th. Still later came the dawning of his understanding that the slave trade in which he had been involved was wrong.

There are many gems in Newton’s 280 hymns that are unknown and unused today. (For a thought-provoking hymn on the Christian life, see I Asked the Lord That I Might Grow. And consider the testimony song How Lost Was My Condition:

How lost was my condition
Till Jesus made me whole!
There is but one Physician
Can cure a sin-sick soul.
Next door to death He found me,
And snatched me from the grave;
To tell to all around me
His wondrous power to save.

A dying, risen Jesus,
Seen by the eyes of faith,
At once from danger frees us,
And saves the soul from death.
Come then to this Physician,
His help He’ll freely give;
He makes no hard condition,
‘Tis only look and live.

(3) Today in 1894 – Lance Latham Born

Lance Brenton Latham was a musical prodigy. He started taking piano lessons at the age of 3, and was soon able to play anything in the hymn book from memory, when his mother called out the page number! As a gospel musician, he gave many piano concerts. (I heard him myself, in his old age.)  As well as the lasting contribution he made to children’s ministry as the founding father of the Awana Youth Association, Mr. Latham has given us the music for Blessed Calvary.

I look at the cross upon Calvary,
And oh, what a wonder divine,
To think of the wealth it holds for me—
The riches of heaven are mine.

Blessèd Calvary! Precious Calvary!
’Neath thy shadow I’ll ever abide.
Blessèd Calvary! Precious Calvary!
’Twas there Jesus suffered and died.

Today in 1748 – John Newton Converted

,

Graphic John Newton in Storm

John Newton was converted in the same year that Isaac Watts died. It almost seems as though the Lord, after taking one great English hymn writer home to be with Himself, prepared another to take his place.

I have given March 10th as the date of Newton’s conversion, and so it is considered by some historians. However, it may have marked the beginning of a process in which the light gradually dawned over a number of days. (Some use the date March 21st.) The earlier day referred to was a significant milestone on the way. On that day, God used a dreadful storm to get the attention of a wicked, blasphemous sailor. The picture here is taken from the cover of Newton’s autobiography, Out of the Depths, as published by Moody Press some years ago. Here is the fateful day, as described by Newton himself.

Now the Lord’s time was come, and the conviction I was so unwilling to receive was deeply impressed upon me. I went to bed that night in my usual security and indifference, but was awakened from a sound sleep by the force of a violent sea which broke on us. Much of it came below and filled the cabin where I lay with water. This alarm was followed by a cry from the deck that the ship was going down….The ship was filling very fast. The sea had torn away the upper timbers on one side, and made the ship a mere wreck in a few minutes.

The crew began pumping water as best they could, and tried to make a few of the most urgent repairs to the vessel.

I said, almost without any meaning, “If this will not do, the Lord have mercy on us!” This–though spoken with little reflection–was the first desire I had breathed for mercy in many years. I was instantly struck by my own words….What mercy can there be for me?…Indeed, I expected that every time the vessel descended into the sea she would rise no more. I dreaded death now, and my heart foreboded the worst, if the Scriptures, which I had long since opposed, were true.

That was the beginning. The Lord was gracious, and so patient with this wayward sinner, and in spite of the storm, it was the beginning of a new spiritual day. He was just 23 years old. And when the truth finally dawned, John Newton was gloriously saved. He went on to become a pastor and a hymn writer, preaching and singing about the “Amazing Grace” of God, and the wonder of having a personal relationship with Him. In one of his lesser known hymns, Newton talks about the difference the presence of Christ makes to one’s perspective.

How tedious and tasteless the hours
When Jesus no longer I see;
Sweet prospects, sweet birds and sweet flowers,
Have all lost their sweetness to me;
The midsummer sun shines but dim,
The fields strive in vain to look gay.
But when I am happy in Him,
December’s as pleasant as May.

His name yields the richest perfume,
And sweeter than music His voice;
His presence disperses my gloom,
And makes all within me rejoice.
I should, were He always thus nigh,
Have nothing to wish or to fear;
No mortal as happy as I,
My summer would last all the year.

The tune for Newton’s most famous hymn, Amazing Grace, had its origins not in Britain, but in the southeastern United States. Found in song books as early as 1831’s Virginia Harmony, the tune has sometimes been called Little Britain. The intervals in the melody suit a pipe band, and here it is played on the bagpipes.

Today in 1785 – Samuel Ecking Died

,

Today we’ll take a quick look at several songs by more obscure hymn writers.

Samuel Ecking was a Baptist believer born in 1757 at Shrewsbury, England. He contributed hymns to the Gospel Magazine, under the odd signature “S. E-k-g.” His hymn Peace, Troubled Soul is still found in some books.

Peace, troubled soul, thou need’st not fear;
Thy great Provider still is near;
Who fed thee last, will feed thee still:
Be calm, and sink into His will.

The Lord, who built the earth and sky,
In mercy stoops to hear thy cry;
His promise all may freely claim;
Ask and receive in Jesus’ Name.

(2) Data Missing – Keep on Believing

Occasionally I want to include songs for which dates are lacking–or other information. For a time it seemed to me there was some confusion as to the authorship of the song Keep on Believing. A Salvation Army publication (Salvation Army Songs of Faith) credits the lyrics to Lucy Booth-Hellberg. But the only hymnal I have seen that includes it is Living Hymns, edited by Alfred Smith. He credits the words to “M.D.” and the tune to “L.M.B.”–noting also that he has edited the text and arranged to tune.

I contacted Smith’s son, but he could shed no more light on the origin of the hymn. However, a correspondent passed on the following information to me, which seems to clear up the mystery. “L.M.B” is Lucy Milward Booth (1868-1953), the daughter of William and Catherine Booth, who wrote the song when she was 17 (in 1885, before she married Mr. Hellberg). Though the message of the song was her own, she was assisted somewhat with the rhyming by “M.D.”–Mildred Duff–who later became a Commissioner in the Salvation Army.

I include a bit of the song here because it seems to fit the theme of Peace Troubled Soul above, and it is very honest about the struggles through which we sometimes go. At such times, our emotions may mislead us. God’s care doesn’t waver according to our feelings of the moment. “If our heart condemns us, God is greater than our heart, and knows all things” (I Jn. 3:20).

When you feel weakest, dangers surround,
Subtle temptations, troubles abound;
Nothings seems hopeful, nothing seems glad,
All is despairing, often times sad.

Keep on believing, Jesus is near,
Keep on believing, there’s nothing to fear;
Keep on believing, this is the way,
Faith in the night as well as the day.

If all were easy, if all were bright,
Where would the cross be? and where the fight?
But in the testings God gives to you,
Chances for proving what He can do.

(3) Today in 1893 – Isaiah Baltzell Died

Isaiah Baltzell was born near Frederick City, Maryland, in 1832. He published a number of books of sacred song, and wrote some himself, sometimes contributing the music, other times authoring both words and music. He was partnered, in this endeavour, with editor and songwriter Edmund Lorenz. Of interest is his song The Missionary’s Farewell, to be sung on the occasion indicated by the title.

The second-to-last line of the lyric suggests that the song may have been first applied to a missionary heading to Africa. However, with a bit of creative adjustment, the name of another country could be substituted.

Far away, beyond the sea,
Where the fields are bright and fair,
There’s a call, a plaintive plea;
I must hasten to be there.

Let me go, I cannot stay,
’Tis the Master calling me;
Let me go, I must obey;
Native land, farewell to thee.

Hark! I hear the Master say,
“Up, ye reapers! why so slow?”
To the vineyard far away,
Earthly kindred, let me go.

Bear me on, thou restless sea,
Let the winds the canvas swell;
Afric’s shore I long to see,
Native land, farewell, farewell.

4) Today in 1940 – William Hewlett Died

William Henry Hewlett was a composer, organist, and choral conductor, who has a number of connections with my own family. For many years, he was the organist of the Centenary United Church, in Hamilton, Ontario, where I was born. Each Saturday afternoon, for twenty-five years, he gave a recital on the church’s great Casavant pipe organ. I heard my parents speak of him, and believe they attended some of those concerts.

Mr. Hewlett was also one of the founders of the Mendelssohn Oratorio Choir, in Toronto, and was its first accompanist. He was on the editorial committee of The Hymnary, the hymn book of the United Church of Canada, produced in 1930. Check out his tune Somerset, for John Newton’s hymn, Dear Shepherd of Thy People, Hear.

Dear Shepherd of Thy people, hear;
Thy presence now display;
As Thou hast given a place for prayer,
So give us hearts to pray.

William Hewlett died six months before I was born, and is buried in Hamilton, in the same cemetery as my father and mother.

Load More