Posted by: rcottrill | May 22, 2013

Look, Ye Saints, the Sight Is Glorious

Words: Thomas Kelly (b. July 13, 1769; d. May 14, 1855)
Music: Bryn Calfaria (Hill of Calvary), by William Owen (b. Dec. 12, 1813; d. July 20, 1893)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Written over two hundred years ago (in 1809), this is a truly great hymn, and a number of tunes have been used with it. The last line and a half of text (“Crown Him! Crown Him! / Crowns become the Victor’s brow”) need to be repeated with some of the tunes.

Bryn Calfaria, in a minor key, has great dramatic power. But the Cyber Hymnal lists a number of alternatives. Coronae, by Henry Monk (1823-1889) is often used. You might also try Cwm Rhondda, the tune by John Hughes (1873-1932), which we use for Guide Me, O Thou Great Jehovah, or Regent Square, by Henry Thomas Smart (1813-1879), which is commonly used with Angels, from the Realms of Glory.

The inspiration for this wonderful ascension hymn (which also foreshadows something of the second coming) comes from Revelation 11:15, which declares:

“The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!”

It is a dramatic reversal of the rejection of Christ at His first coming, when His brow was cruelly pierced with a crown of thorns. At that time, “Sinners in derision crowned Him, / Mocking thus the Saviour’s claim” (CH-3). But all that changed with His return to Glory.

“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).

CH-1) Look, ye saints! the sight is glorious:
See the Man of Sorrows now;
From the fight returned victorious,
Every knee to Him shall bow;
Crown Him! Crown Him!
Crowns become the Victor’s brow.

The Philippian passage tells us that ultimately, as Thomas Kelly declares, “every knee shall bow to Christ (vs. 10). It’s all inclusive. Just as Christ’s name is above “every” name (vs. 9, same word). Some indeed will bow in reverence and holy submission (cf. Rev. 4:10-11; 19:4-9). And the heavenly city will echo with “bursts of acclamation” (CH-4), honouring the Lord.

But unregenerate sinners, and Satan and his demon hosts, will bow too, in the sense that they will be forced to acknowledge the absolute sovereignty of Christ, and will be unable to deny the perfect justice of God (cf. Deut. 32:4), though filled with hate and malice still. Surrounded by the searing pains of hell, fallen angels and lost sinners will face an eternity of lonely and regretful remembrance, grinding frustration, hateful rage, and utter hopelessness (cf. Matt. 25:41; II Thess. 1:9; Rev. 14:11; 20:10-15; 22:11).

This dreadful prospect gives all the more reason for the urgent proclamation of the gospel of grace today. Compelled by the love of Christ (II Cor. 5:14), we plead with others to turn to the Saviour, because “now is the day of salvation” (II Cor. 6:1-2). Before death closes the door forever, and the unsaved face the prospect of eternal condemnation (Heb. 9:27), we need to “spread abroad the Victor’s fame” (CH-3), and tell what the Saviour has done to save fallen mankind.

CH-4) Hark, those bursts of acclamation!
Hark, those loud triumphant chords!
Jesus takes the highest station;
O what joy the sight affords!
Crown Him! Crown Him!
King of kings and Lord of lords!

Questions:
1) Does your church calendar include a recognition of Ascension Day? (And is this a hymn you have used for that?)

2) Does your church teach about the existence of hell, and warn all who are outside of Christ that it is their certain destination (cf. Jn. 3:36)?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 20, 2013

I’ll Live for Him

Words: Ralph Erskine Hudson (b. July 12, 1843; d. June 14, 1901)
Music: C. R. Dunbar (19th century)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: This gospel song was first published in 1882. There’s no further information currently available on Dunbar. One source gives his first name as Charles, but the Cyber Hymnal lists Charles W. Dunbar as a separate individual.

Ralph Hudson worked as a male nurse in a Union hospital, during the American Civil War. He went on to serve with the Methodists as an evangelist, and a singer and song writer, as well as a compiler and editor of sacred music. He established his own publishing company in Ohio.

Most of his own songs are light repetitious fare (though not necessarily unbiblical). Further, he sometimes tinkered with great hymns of the past, giving them a new tune and a refrain. In the Wordwise Hymns link, I’ve expressed my disfavour with his transformation of Isaac Watts’ moving Alas, and Did My Saviour Bleed? into At the Cross, with its trite refrain.

The present hymn is typical of Hudson. And it’s repetition is more pronounced, not only because of the sixfold repetition of “My Saviour and My God” (counting the refrains), but because of the melody. The refrain simply reuses the tune written for the stanzas. (That’s a dozen reiterations of the musical ta-DUM-tee dum that begins each line!)

However, these things being said, the simple words of the song do express some significant truths. Perhaps, being simple, it sticks in the memory more easily (though I’d have made CH-1 the third stanza, so the progression is more logical). That is:

1) “I now believe Thou dost receive…”
2) “I’ll consecrate my life to Thee…”
3) “O may I ever faithful be…”

Consider some of the significant truths we have in this simple song.

1) Christ is the Lamb of God who died for us (Jn. 1:29). His purpose was “to save my soul and set me free” (CH-3). “For you, brethren, have been called to liberty” (Gal. 5:13).

2) He graciously receives those who come to Him in faith. “This Man receives sinners (Lk. 15:2; cf. Jn. 5:37, 44; 10:14, 16).

3) We cannot pay for grace, or it wouldn’t be grace (Rom. 4:4-5). However, the love of Christ summons a loving response in return. “We love Him because He first loved us” (I Jn. 4:10, 19; cf. Lk. 7:47).

4) Our proper response to all the Lord has done for us is to commit all we are and have to Him, and to live for Him and serve Him. “I beseech [plead with you] therefore, brethren…” (Rom. 12:1-2; cf. Eph. 4:1; I Thess. 4:1).

5) By the grace of God, we’re to walk by faith (II Cor. 5:7) and, as He enables, we can “ever faithful be” (CH-1), living out our dedication, day by day. “The life which I know live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20).

6) “How happy then my life shall be” (refrain), says Hudson. I’d make it a little stronger than happiness (which is an emotional response to happen-ings). There’s abounding joy and blessing in living for Christ. His purpose in coming was so that we could have abundant life (Jn. 10:10), and we can. “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17; cf. 15:13).

CH-1) My life, my love I give to Thee,
Thou Lamb of God who died for me;
O may I ever faithful be,
My Saviour and my God!

I’ll live for Him who died for me,
How happy then my life shall be!
I’ll live for Him who died for me,
My Saviour and my God!

CH-3) O Thou who died on Calvary,
To save my soul and make me free,
I’ll consecrate my life to Thee,
My Saviour and my God!

Questions:
1) Do you see merit in using a song like this with a congregation? (If so, what are its benefits?)

2) What other dedication hymns do you know that are richer in expression and/or doctrinal depth?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted by: rcottrill | May 17, 2013

Where Cross the Crowded Ways

Words: Frank Mason North (b. Dec. 3, 1850; d. Dec. 17, 1935)
Music: Germany, by William Gardner (b. Mar. 15, 1770; d. Nov. 16, 1853)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: This hymn was written in 1903. The tune, Germany, is also used with the hymn Jesus, Thy Blood and Righteousness.

The inspiration for this hymn comes from the command of a king, in a parable of the Lord Jesus, a story that provides an image of the gospel outreach.

“Therefore go into the highways [the thoroughfares, the crossroads and street corners], and as many as you find, invite to the wedding” (Matt. 22:9).

In a similar parable, in Luke, we find “Go out into the highways and hedges, and compel them to come in, that my house may be filled” (Lk. 14:23). The “hedges” likely refers to those that were grown as protective barriers around farming land. Thus is represented both urban and rural areas. However, Mr. North’s focus is on city life.

The author served for some time as a pastor in New York City, and knew his subject well. In his Companion to the United Methodist Hymnal, Carlton Young says Pastor North worked among those “whose human needs and civil rights were constantly ignored by racist slum lords, corrupt and self-serving politicians, and greedy and union-busting business entrepreneurs” (p. 701).

As this suggests, the hymn writer was a strong advocate of the Social Gospel. This philosophy, appearing in America in the late nineteenth and early twentieth century, taught that the church is responsible for social activism, dealing with problems such as hunger and poverty, addiction and prostitution, and bringing about reform. Its advocates argued that Christ’s teachings were as much about social reform as about individual approaches to salvation.

Frankly, I don’t believe a careful reading of the Gospels bears that out. But in any event, a couple of things need to be kept in mind.

First, that Christ was ministering to His own people the Jews, a nation that had the Scriptures (the Old Testament) already spelling out how they should live, both individually and in community. But the Lord’s concern was that so often Judaism had become a religion of mere externals, without a true and necessary spiritual dimension (cf. Matt. 15:8-9). That’s the kind of “reform” He was seeking.

Second, we are today living on this side of the cross–a key distinction that must be kept in mind. After the church was born at Pentecost, the gospel of grace was extended to all. Now, in the Church Age, Jew and Gentile enter the body of Christ on a equal footing, through faith in Him (Gal. 3:26-28; Eph. 3:6). And that entry is the major concern of Acts and the epistles.

The work of the apostles and others, and the message of the letters they wrote, is overwhelmingly concerned with eternity, with the need for saving faith in Christ, and spiritual growth. That is, in fact, a fulfilment of the Great Commission which the Lord gave believers at the end of His earthly ministry (Matt. 28:18-20; Mk. 16:15; Lk. 24:46-48; Jn. 20:21; Acts 1:8). The time is short before He returns. Our concern for the spiritual and eternal needs of others must have priority.

But to borrow a statement of Jesus from another context: “These you ought to have done [preaching the Word, evangelizing the lost], without leaving the others undone [showing the love of Christ, and helping those in need in concrete ways]” (Matt. 23:23). We need to minister to the whole person, spirit, soul, and body. But it’s a matter of where our emphasis and primary focus is to be as the church of Jesus Christ.

Saying we are not Social Gospelites is not to exclude any and all involvement by Christians in the material and social needs of their communities. And certainly the great urban centres seem to have more than their share of problems. “The dying groan in the city” (Job 24:12; cf. Ps. 55:9). And “when He [Christ] saw the multitudes, He was moved with compassion for them” (Matt. 9:36). We need to see the multitudes around us through the eyes of Jesus. When we do, we’ll “catch the vision of [His] tears” (CH-2) and lend a hand.

Frank Mason North’s great hymn gives eloquent expression to these needs. And though we may differ with him on some points of theology, or as to our primary mission, I see nothing in this hymn which, in itself, is unbiblical. I encourage you to go to the Cyber Hymnal link and read the entire hymn. Its imagery is passionate and powerful.

CH-1) Where cross the crowded ways of life,
Where sound the cries of race and clan
Above the noise of selfish strife,
We hear your voice, O Son of Man.

CH-2) In haunts of wretchedness and need,
On shadowed thresholds dark with fears,
From paths where hide the lures of greed,
We catch the vision of Your tears.

Questions:
1) What physical, emotional or social needs are you (or your church) actively involved in meeting?

2) How are these loving ministries kept in biblical balance with the proclamation of the gospel?

Links:
Wordwise Hymns
The Cyber Hymnal

1 Comment

Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 15, 2013

Breathe on Me, Breath of God

Words: Edwin Hatch (b. Sept. 4, 1835; d. Nov. 10, 1889)
Music: Trentham, by Robert Jackson (b. May ___, 1842; d. July 12, 1914)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: The Wordwise Hymns link will provide more information on Dr. Hatch, and his hymn, which was published in 1878.

In the Hebrew of the Old Testament, the word for “spirit” (ruwach) is also the word for wind or breath. It’s the same with the Greek of the New Testament, where pneuma can either mean spirit, or it can translate wind or breath. Latin is the same, leading Edwin Hatch to entitle his hymn, in Latin, Spiritus Dei (the Spirit, or breath, of God).

This conjunction of the physical and the spiritual is fitting. It is God who gave life to man, physically, breathing into a lump of clay and thus giving life to Adam (Gen. 2:7). And it is God who gives life spiritually to fallen man, by the new birth. Through faith in Christ we are “born of the Spirit” (Jn. 3:3, 6).

The connection between the two is dramatic in John 20:22. The Lord Jesus met with the disciples after His resurrection, and we read of Him:

“When He had said this, He breathed on them [physically], and said to them, “Receive the Holy Spirit.”

This was apparently a special empowerment. It does not replace the coming of the Spirit at Pentecost, but anticipates it and prepares for that day when those present “were all filled with the Holy Spirit” (Acts 2:4).

In the forty days between Christ’s resurrection and ascension (Acts 1:3), He was going to teach these men important things, tying in what they already knew from the Old Testament (cf. Lk. 24:27, 44-45). They needed to grasp these truths, so they could explain them to others. That seems to be what this unique endowment of the Holy Spirit enabled them to do (cf. Jn. 16:13).

Today, every Christian is permanently indwelt by the Holy Spirit (Rom. 8:9; I Cor. 6:19; Gal. 4:6), and is called to walk in the Spirit (Gal. 5:16, 25). As we submit to God in faith and obedience, we are also filled by the Spirit of God (Eph. 5:18). Regarding the latter ministry of the Holy Spirit, it is helpful to realize that the Greek word for filled (pleroo) can also be translated “fulfilled.” The Spirit’s filling involves an equipping and empowerment of the believer to fulfil the will of God.

It is with an awareness of these things that the beautiful prayer of this hymn becomes especially meaningful.

CH-1. By the energizing of the Holy Spirit we are able to demonstrate the love of Christ to those around us (Rom. 5:5; Gal. 5:22).

Breathe on me, breath of God,
Fill me with life anew,
That I may love what Thou dost love,
And do what Thou wouldst do.

CH-2. Through the application of the Word of God (Eph. 5:26), the Spirit convicts and cleanses us from sin, as we respond, conforming our lives to the will of God (II Cor. 3:17-18).

Breathe on me, breath of God,
Until my heart is pure,
Until with Thee I will one will,
To do and to endure.

CH-3. Being “wholly Thine,” speaks of a complete dedication of all we are and have to God (Rom. 12:12). The “glow” that Edwin Hatch refers to may represent that kind of zeal for God that comes to those who are truly committed to Him (Rom. 8:15-16; I Jn. 4:13).

Breathe on me, breath of God,
Till I am wholly Thine,
Until this earthly part of me
Glows with Thy fire divine.

CH-4. The animating life of the Spirit of God doesn’t simply relate to time, but to eternity as well. Eternal life begins here, through faith in Christ, but continues on forever, as we go to be with Him (cf. Rev. 4:1-2; 14:13).

Breathe on me, breath of God,
So shall I never die,
But live with Thee the perfect life
Of Thine eternity.

Questions:
1) What are some characteristics that will be evident in a Christian’s life, when the prayer of this hymn is fulfilled in him or her?

2) Is this a prayer you can offer sincerely? (If not, why not?)

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , , , ,

Posted by: rcottrill | May 13, 2013

Almost Persuaded

Words: Philip Paul Bliss (b. July 9, 1838; d. Dec. 29, 1876)
Music: Philip Paul Bliss

Links:
Wordwise Hymns (Philip Bliss died)
The Cyber Hymnal

Note: The story of the Blisses tragic death in a train accident is told in the Wordwise Hymns link. This gospel song was written five years before, in 1871.

Philip Bliss penned the words of this sobering hymn after hearing a Reverend Brundage preach a gospel message on Acts 26:28. The text reports, “Then Agrippa said unto Paul, ‘Almost thou persuadest me to be a Christian’” (KJV). Brundage’s closing words made a deep impression on the hymn writer: “He who is almost persuaded is almost saved, and to be almost saved is to be entirely lost.”

King Agrippa was a Roman official, the grandson of Herod the Great. He lived a very immoral life, and died around AD 100. As to Paul’s encounter with him (Acts 26:24-32), a couple of things prevent us from understanding exactly what Agrippa meant by his comment. If we had been present, we could have seen the expression on his face, and heard his tone of voice as he spoke.

Without those cues, we don’t know for certain whether there was any sincerity in his words, or whether they were spoken in mocking sarcasm. Here is how a couple of Bible versions interpret what Agrippa said.

J. B. Philips in his paraphrase, The New Testament in Modern English, has: “‘Much more of this, Paul,’ returned Agrippa, ‘and you will be making me a Christian!’” The Amplified Bible gives us: “Then Agrippa said to Paul, ‘You think it a small task to make a Christian of me [just offhand to induce me, with little ado and persuasion, at very short notice].’”

It’s unlikely that Agrippa meant he was on the verge of becoming a Christian, though that reading is possible. More likely it was an observation along the lines of, “I see that you trying to appeal to my belief in Israel’s prophets (vs. 27) to convince me to become a Christian.” However, Paul used his comment to urge all who heard him to be not only almost converted, but to become truly born again believers (vs. 29).

Philip Bliss, in his hymn, deftly combines the words of Agrippa with those of Felix, the Roman procurator of Judea, before whom Paul had appeared previously (Acts 24). The Bible says:

“Now as he [Paul] reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, ‘Go away for now; when I have a convenient time [i.e. more leisure, a time when I’m not busy] I will call for you’” (Acts 24:25).

In the latter case it seems evident that Felix’s words were an excuse born of fear. Paul’s warning of God’s coming judgment motivated him to end the interview abruptly. His real hope in detaining Paul was that the apostle would bribe him to grant his release (vs. 26).

Whatever was meant precisely by these two men, their words ring down the centuries, sounding a sober warning. “Almost persuaded….When I have a more convenient time…” Almost can be a dangerous word. If you’re ever on trial for a serious crime, you’d better hope the jury is more than “almost convinced” of your innocence!

Though the emotional pathos and poignancy of this Victorian hymn seem too much for some modern hymn book editors to include it for publication, its message is still needed.

CH-1) “Almost persuaded” now to believe;
“Almost persuaded” Christ to receive;
Seems now some soul to say,
“Go, Spirit, go Thy way,
Some more convenient day
On Thee I’ll call.”

The wonderful grace (the unmerited favour) of God is mentioned dozens of times in His Word. It is by His grace, not by our own good works, that we’re saved (Eph. 2:8-9). “In Him [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7).

However, though God, in great grace, can reach down and save even the worst of sinners, His grace is not extended forever to those who reject it (cf. Gen. 6:3). The day of grace will come to an end, and certain judgment will follow (Jn. 3:36; Heb. 9:27). That’s why the Bible makes an urgent plea for sinners to turn to Christ “now” and be saved (II Cor. 5:20–6:2).

CH- 3) “Almost persuaded,” harvest is past!
“Almost persuaded,” doom comes at last!
“Almost” cannot avail;
“Almost” is but to fail!
Sad, sad, that bitter wail–
“Almost,” but lost!

Questions:
1) Would you ever use this hymn in an evangelistic service? (Why? Or why not?)

2) What other hymns of invitation have a powerful message that God can use today?

Links:
Wordwise Hymns (Philip Bliss died)
The Cyber Hymnal

5 Comments

Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 10, 2013

At the Name of Jesus

Words: Caroline Maria Noel (b. Apr. 10, 1817; d. Dec. 7, 1877
Music: Wye Valley, by James Mountain (b. July 16, 1844; d. June 27, 1933)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Seriously ill herself, and bedridden, Miss Noel included this hymn in a book entitled The Name of Jesus and Other Verses for the Sick and Lonely. The 1870 original had eight stanzas (all given in the Cyber Hymnal). The hymn book I have before me now includes CH-1, 3, 4, 7, and 8. The tune Wye Valley is commonly used with the hymn Like a River Glorious. The Cyber Hymnal also offers four alternates.

Based on Philippians 2:5-11, this fine hymn is especially associated with Ascension Day in the liturgical church calendar. Partly a paraphrase of the passage, and partly commentary on its truths, the hymn exalts the Lord Jesus Christ, calling upon us to do the same. The verses in the epistle say:

“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, 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.”

CH-1) At the name of Jesus, every knee shall bow,
Every tongue confess Him King of glory now;
’Tis the Father’s pleasure we should call Him Lord,
Who from the beginning was the mighty Word.

The Son of God was active as our Creator (CH-3; cf. Jn. 1:3; Col. 1:16), but He was later to become precious to us (I Pet. 2:7) in His redemptive work. Through the fall, sin and corruption disqualified us all from participating of the glorious future the Lord envisioned for us (Rom. 3:23; 6:23a). The only solution was for a substitute to suffer God’s judgment in our place, and Christ is that Substitute (I Cor. 15:3; I Pet. 2:24).

The Son of God became Man for that very purpose (Mk. 10:45). Now, through faith in Him, we can have our sins forgiven, and receive the gift of eternal life (Jn. 3:16; Eph. 1:7). What amazing condescension–from heaven’s glory to a cruel cross, when the Creator became the Crucified! How wonderful that we can call Him our Saviour!

CH-4) Humbled for a season, to receive a name
From the lips of sinners unto whom He came,
Faithfully He bore it, spotless to the last,
Brought it back victorious when from death He passed.

CH-5) Bore it up triumphant with its human light,
Through all ranks of creatures, to the central height,
To the throne of Godhead, to the Father’s breast;
Filled it with the glory of that perfect rest.

Later in the Philippian chapter, the Apostle Paul exhorts us to “shine as lights in the world, holding fast [or holding out] the word of life [remaining faithful to it, and faithfully proclaiming it] so that [he, Paul] may rejoice in the day of Christ that [he has] not run in vain or laboured in vain” (vs. 15-16). The Day of Christ refers to His coming again (cf. I Cor. 1:7-8), and Caroline Noel ends her hymn on a present and future note.

CH-7) In your hearts enthrone Him; there let Him subdue
All that is not holy, all that is not true;
Crown Him as your Captain in temptation’s hour;
Let His will enfold you in its light and power.

CH-8) Brothers, this Lord Jesus shall return again,
With His Father’s glory, with His angel train;
For all wreaths of empire meet upon His brow,
And our hearts confess Him King of glory now.

This is a beautiful and challenging hymn that should be used more often than it is. And I cannot end my brief consideration of it without reference to the strange comments of hymnal editor John Wilson (quoted in Carlton Young’s Companion to the United Methodist Hymnal, p. 221). He says:

“This is a hymn for which I have not the slightest use! Yards of glib theology in doggerel verse! I’m quite proud to have discouraged its inclusion in two hymnals. How many people understand “Bore it up triumphant” [see CH-3 and 4 above]–Christ carrying His own name up to heaven as a sort of exhibit?”

Well now! First of all, take a look at the word “doggerel” in the dictionary. The definition includes terms such as: rude, crude, comic, and worthless nonsense. Is that how you’d describe this hymn? I certainly wouldn’t!

As to Christ’s name, “Jesus” means Jehovah [is] salvation. And believers love that name because, by it, we acknowledge Him as our Saviour.

That He “bore it up triumphant” to the Father’s throne is simply a poetic way of saying that He returned to heaven in victory, having done what He was sent to accomplish. He had lived up to His name. Anticipating this, facing the cross, the Lord Jesus prayed to His heavenly Father, “I have finished the work which You have given Me to do” (Jn. 17:4). And “when He had by Himself purged our sins, [He] sat down at the right hand of the Majesty on high” (Heb. 1:3).

What is so difficult there to understand, Mr. Wilson? And if there are congregations for whom the ascension of Christ and its redeeming triumph are not known or understood, shame on those who presume to lead them for not explaining it!

Questions:
1) What does the name “Jesus” mean to you personally?

2) If you were able to talk to John Wilson, what would you say to him about his critique?

Links:
Wordwise Hymns
The Cyber Hymnal

2 Comments

Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 8, 2013

Our Blest Redeemer, Ere He Breathed

Words: Harriet Auber (b. Oct. 4, 1773; d. Jan. 20, 1862)
Music: St Cuthbert, by John Bacchus Dykes (b. Mar. 10, 1823; d. Jan. 22, 1876)

Links:
Wordwise Hymns (none)
The Cyber Hymnal

Note: Miss Auber’s actual first name was Henriette, but she was called Harriet, through her life. The English poetess wrote many hymns. This one was created in 1829. The original hymn had seven stanzas, of which I’ve seen all but CH-2 and 3 used. These two, usually omitted, speak of the ministry of the Spirit of God at Jesus’ baptism, and later at Pentecost.

First, just a word about CH-3. At Pentecost, when the Spirit of God came to begin His new Church Age ministry, His presence was manifested or accompanied by the sound of a “rushing mighty wind” (Acts 2:2), picturing the animating, empowering presence, and the spiritual life He brings, as the very breath of God (Jn. 6:62; Gal. 5:25).

We read also that tongues of fire sat upon each of those present (vs. 3). In the Old Testament, the glory light of God shone forth from the central tabernacle (Exod. 40:34-35), and later the temple in Jerusalem (I Kgs. 8:10-11; Ps. 80:1). It was a sign of His presence. But now, in the church, the presence of God isn’t localized in that way. Instead, He comes upon and permanently indwells each believer, personally and individually (Jn. 14:17; Rom. 8:9; I Cor. 6:19; II Cor. 1:21-22).

CH-3) He came in tongues of living flame
To teach, convince, subdue,
All pow’rful as the wind He came
As viewless too.

Hymns become famous for many reasons. But this one has a unusual claim to fame regarding how and where it was written. It was Whitsunday in the Anglican Church, the seventh Sunday after Easter, commemorating the birth of the church at Pentecost. And coming home from the church service, Harriet Auber sat by her bedroom window, meditating on the ministry of the Holy Spirit, then and now.

What happened next has been questioned by some as merely a tall tale, but there seem to have been many witnesses to the fact later on. Inspired to write the present hymn, the author slipped a diamond ring off her finger and scratched the words on the window pane! It’s said that thousands came to see that window, over the years that followed.

Seventeen years after Harriet Auber’s death, Reverend Dawson Campbell occupied the house where she’d lived. He reported that the hymn was still there, on the window, in his time. He asked the landlord for permission to remove the pane so it could be preserved, but the request was refused. (Perhaps because it was a tourist attraction, and brought business to the town.) Later someone replaced it with another piece of glass, and the original has been lost.

This form of “manuscript” is unusual, but it’s not unique. Scottish poet Robert Burns borrowed a diamond ring from a friend, and wrote some verses of a song on the window of a house where he stayed overnight. That pane of glass was later preserved in the house at Dumfries, Scotland, where he died in 1796.

To return to the present hymn, though it was later copied into a notebook, there seems to be something appropriate to a song in praise of the Holy Spirit being written where it was at first.

¤ A clean window perhaps speaks of purity, and it becomes a fitting symbol for the Holy Spirit. (The third Person of the Trinity is called that nearly a hundred times in Scripture–cf. Matt. 28:19.)

¤ And a clean window can be virtually invisible, which the Spirit of God is, unless He chooses to reveal Himself in some visible way (as He did at Jesus’ baptism, Matt. 3:16). The Lord Jesus compares Him to the wind (Jn. 3:8). We do not see the wind, though we can see what it does.

¤ Finally, a window reveals what would otherwise be unseen. Set in a solid wall, the window enables us to see what is beyond. And in His discourse in the Upper Room, Christ emphasizes the teaching ministry of the Spirit, whom He calls our Comforter or Helper (Jn. 14:26; 15:26; 16:12-15; cf. I Cor. 2:9-10).

CH-1) Our blest Redeemer, ere He breathed
His tender last farewell,
A Guide, a Comforter, bequeathed
With us to dwell.

CH-4) He came sweet influence to impart,
A gracious, willing Guest,
While He can find one humble heart
Wherein to rest.

CH-7) Spirit of purity and grace,
Our weakness, pitying, see:
O make our hearts Thy dwelling place
And worthier Thee.

Questions:
1) What ministries of the Holy Spirit are especially meaningful to you?

2) What other hymns about the Spirit do you especially appreciate?

Links:
Wordwise Hymns (none)
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , ,

Posted by: rcottrill | May 6, 2013

Lord, I Have Shut the Door

Words: William Marion Runyan (b. Jan. 21, 1870; d. July 29, 1957)
Music: Sanctuary (or Runyan), by William Marion Runyan

Links:
Wordwise Hymns
The Cyber Hymnal

Note: William Runyan served as the pastor of a number of congregations, and later was an editor for Hope Publishing Company. He edited and published books of sacred song, and wrote the words for many hymns. (The Cyber Hymnal lists 111 of these here.) Runyan also composed tunes for the lyrics of others (such as for the text of Great Is Thy Faithfulness, written by his friend and fellow pastor Thomas Chisholm). But in the case of the 1923 hymn, Lord, I Have Shut the Door, as with many more, he has given us both.

There is a place for both public and private prayer, both group and individual prayer. At the tomb of Lazarus, the Lord Jesus prayed publicly (Jn. 11:41-42). In the Gethsemane, He prayed privately (Lk. 22:41-42). During the ten days between Christ’s ascension and the birth of the church at Pentecost, Christ’s followers gathered as a group for prayer (Acts 1:13-14). And after his dramatic confrontation with the glorified Christ, Paul (then called Saul) spent time in personal prayer (Acts 9:11).

Public or group prayer can be called “corporate” prayer, a term which has mystified some. It has nothing to do with a corporation, an organized manufacturing entity. The dictionary allows the application to a group gathered for a united purpose, which is what happens in this case. Usually one person at a time prays, and others can express their agreement with the content of the prayer by an audible “Amen”  (cf. I Chron. 16:36; Neh. 8:6).

Private prayer is often, by its very nature, more personal–though we are to intercede for one another, as well as praying for our own needs (I Thess 5:25; cf. I Sam. 12:23). The Lord Jesus is seen, a number of times in the Gospels, praying alone (Matt. 14:23; Mk. 1:35; Lk. 9:18). We know that He prayed for others (Lk. 22:32; Jn. 17), but much of His communion with His heavenly Father must have related to the enormity of the task before Him. We get a small glimpse of this in His prayer in Gethsemane.

A superficial reading of the Lord’s instruction on private prayer in the Sermon on the Mount might suggest that He favours only private prayer. However, it is specifically public prayer offered for the reason of impressing others that He condemns.

“When you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matt. 6:5-6).

The hypocrite’s main reason for praying in public is to “be seen by men.” It’s a show, to win the admiration of others. And “they have their reward,” that is, they’re seen! But private prayer, avoids the temptation to do that. “Through [Christ] we…have access by one Spirit to the Father” (Eph. 2:13, 18). And the Spirit of God helps us in our praying, and brings our prayers before God, framing them according to the will of God (Rom. 8:26-27).

In addition to worship and praise, confession and intercession, we need that personal and private time of prayer, regularly, to align ourselves with the will of God (I Jn. 5:14), and seek His mercy and grace to do His will (Heb. 4:14-16). And it is that venue for personal prayer that William Runyan describes so beautifully in his hymn, inspired by Matthew 6:6.

CH-1) Lord, I have shut the door,
Speak now the word
Which in the din and throng
Could not be heard;
Hushed now my inner heart,
Whisper Thy will,
While I have come apart,
While all is still.

CH-4) Lord, I have shut the door,
Strengthen my heart;
Yonder awaits the task–
I share a part.
Only through grace bestowed
May I be true;
Here, while alone with Thee,
My strength renew.

Questions:
1) What are the special blessings and benefits of public prayer? What are the special blessings and benefits of private prayer?

2) What suggestions would you make to a believer to make his/her private prayer more consistent and meaningful?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 3, 2013

His Way with Thee

Words: Cyrus Silvester Nusbaum (b. July 27, 1861; d. Dec. 27, 1937)
Music: Cyrus Silvester Nusbaum

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Cyrus Nusbaum’s song dates from 1898. You can see more about the man, and also the background of the song, on the Wordwise Hymns page.

There are popular sayings and songs that express man’s assertive independence. When faced with the objections of an employee, a boss may say, “It’s my way or the highway.” Or there’s the 1967 song by Canadian singer-songwriter Paul Anka, “I Did It My Way.” It pictures an older person looking back on his life, satisfied that whether or not things turned out well, he’s able to boast that he did things his way. The number became Frank Sinatra’s signature song.

There’s a certain hollow arrogance in such statements. The first leaves no room for negotiation or compromise, because the speaker seemingly assumes his way could never be wrong, or even improved upon. The second deifies self-rule as a value above all others, above wisdom, above charity, or above an investment of resources that will last for eternity.

A similar attitude is reflected in Jesus’ parable of The Rich Fool (Lk. 12:16-21). Eleven times in three verses he uses personal pronouns to proclaim “within himself” (vs. 17) that since he is rich and growing richer, he plans to live large and enjoy himself. But God confronts him with eternity, and called him a fool (vs. 20).

This is the kind of folly that got our first parents in trouble in Eden. Adam and Eve had been given a test to see whether they would willingly submit to the rule of their Creator (Gen. 2:17). But, teased and tempted by the devil (vs. 1-5), they took their own independent course, in disobedience to God (vs. 6). They swallowed Satan’s lie that they could be like God (vs. 5), with the implication that they wouldn’t need God, they could be their own god.

A persistent tendency of the sin nature, this “my way” attitude has infected the whole human race, prompting the assessment of the prophet Isaiah:

“All we like sheep have gone astray; we have turned every one to his own way” (Isa. 53:6). And compare, “Men will be lovers of themselves, lovers of money….lovers of pleasure rather than lovers of God” (II Tim. 3:2, 4).

How different is the life of faith and obedience toward Him to which God calls us, in His Word.

“Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him [as Lord of your life], and He shall direct your paths. Do not be wise in your own eyes; fear the LORD and depart from evil” (Prov. 3:5-7) .

“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith” (Rom. 12:1-3).

That commitment to God that is to direct and control our days is reflected by Pastor Nusbaum’s hymn. For a meaningful life that pleases God, and fruitful service that will endure for eternity, the hymn writer’s counsel is “Let Him have His way with thee.” In other words, submit yourself to God.

Even though, weak and fallible human nature being what it is, none of us will be “always pure and good” in character (CH-1), or “always at [our] best” in serving the Lord (CH-3), the principle stands. We can set this before us as an ideal, and make it our aim, by the grace of God.

CH-1) Would you live for Jesus, and be always pure and good?
Would you walk with Him within the narrow road?
Would you have Him bear your burden, carry all your load?
Let Him have His way with thee.

His power can make you what you ought to be;
His blood can cleanse your heart and make you free;
His love can fill your soul, and you will see
’Twas best for Him to have His way with thee.

CH-3) Would you in His kingdom find a place of constant rest?
Would you prove Him true in providential test?
Would you in His service labour always at your best?
Let Him have His way with thee.

Questions:
1) As you face this day, or this week, what essential elements of “His way with Thee” can you discern?

2) Why is it so difficult to live this way consistently? And how can we do better at it?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

Posted by: rcottrill | May 1, 2013

Hark, the Herald Angels Sing

Words: Charles Wesley (b. Dec. 18, 1707; d. Mar. 29:1788)
Music: Mendelssohn, by Felix Mendelssohn (b. Feb. 3, 1809; d. Nov. 4, 1847)

Links:
Wordwise Hymns (William Cummings)
The Cyber Hymnal

Note: The melody was taken from Mendelssohn’s cantata celebrating the four hundredth anniversary of Gutenberg’s invention of the printing press. It was arranged as a hymn tune by William Hayman Cummings (1831-1915). The Wordwise Hymns link marks the birth of William Cummings, but has more information on the hymn as well.

Charles Wesley wrote this hymn in 1739, calling it simply “Hymn for Christmas Day.” Before the use of Cummings’ tune Mendelssohn was established, it appears the hymn was sung to the tune Easter Hymn, now used for Wesley’s Christ the Lord Is Risen Today. (Try this with a congregation; it gives the hymn quite a different feel.)

Eventually the ten four-line stanzas of the original were combined into five eight-line stanzas, with the first two lines of the hymn repeated as a refrain. Various other changes were made by George Whitefield, and later by Martin Madin, but the essence of this truly great hymn remains.

Wesley began with the words “Hark, how all the welkin rings!” with “welkin” being an old word for the sky. It was George Whitefield who changed this to “Hark, the herald angels sing,” in 1753. Actually, we are not told that the angels sang. The Bible says, “There was…a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest’ (Lk. 2:13-14). However, the Greek word translated “praising” (aineo) can include praise that is sung, so it’s possible they did.

Hymnals commonly use CH-1, 2, and 3, with some adding a combination of CH-4 and 5, as follows:

4) Come, Desire of nations, come!
Fix in us Thy humble home;
Rise, the woman’s conqu’ring Seed,
Bruise in us the serpent’s head.
Adam’s likeness, Lord, efface,
Stamp Thine image in its place:
Second Adam from above,
Reinstate us in Thy love.

This extraordinary Christmas hymn ranks with Wesley’s Jesus, Lover of My Soul as his very best. Further, it is considered by many hymn historians to be one of the greatest hymns in the English language. The joy of worshipful celebration is combined with strong doctrinal teaching, making it a must to include at the Christmas season.

But it is this very strength that has bothered me on occasion, depending on who is singing it. Walking through a mall during the holiday season, one can hear this carol many times. But when some worldly, profane Hollywood type sings it, sometimes with a sexy, sensual voice, I cringe! “This people honours Me with their lips, but their heart is far from Me” (Mk. 7:6; Jas. 3:8-10).

This is a carol that definitely fulfils the Bible’s exhortation that we should be “teaching…one another in…hymns” (Col. 3:16). All through, the hymn either quotes or alludes to relevant Scripture texts. Take, for example, the combined stanza above. The first line is taken from Haggai 2:7; the second from Ephesians 3:17; the third and fourth from Genesis 3:15; the last four lines allude to First Corinthians 15: 22, 45, 47, and 49.

Ask two basic questions, and you will see that Wesley leaves us in no doubt as to the answers.

1) Who is this One born in Bethlehem?
He is “Christ,” meaning the Messiah, and the “newborn King” (CH-1; cf. Matt. 1:1; 2:2). He is “the everlasting Lord,” and “incarnate Deity.” He is the “Godhead…veiled in flesh” (Col. 2:9). “By highest heaven adored” (i.e. worshiped by angels, Heb. 1:6, 8), He is virgin born “Emmanuel [God with us]” (CH-2; cf. Mic. 5:2; Jn. 1:14; Matt. 1:21-23). He is the “Prince of Peace,” “the Sun of Righteousness (Isa. 9:6; Mal. 4:2). “Mild [i.e. willingly, in submission to God the Father] He [laid] His glory by” (CH-3; Phil. 2:5-8).

2) What did He accomplish through His coming?
Through faith in His saving work, “God and sinners [are] reconciled” (CH-1; cf. II Cor. 5:18-20). “Light [Jn. 8:12; Eph. 5:8] and life [Jn. 3:16; 10:10; 14:6] to all He brings.” As the Sun of Righteousness, He has spiritual “healing in His wings [poetic imagery for the sun's restoring rays]” (Mal. 4:2; cf. I Pet. 2:24-25). He was “born to give [us] second birth” a new birth of the Spirit by which we’re raised to life everlasting (Jn. 1:12-13; 3:3).

CH-1) Hark! The herald angels sing,
“Glory to the newborn King;
Peace on earth, and mercy mild,
God and sinners reconciled!”
Joyful, all ye nations rise,
Join the triumph of the skies;
With th’angelic host proclaim,
“Christ is born in Bethlehem!

Hark! the herald angels sing,
“Glory to the newborn King!”

Questions:
1) Would it be possible for you to do a Christmas Bible study of this hymn and the relevant Scriptures?

2) What other carols do we sing that also provide solid teaching about Christ and His saving work?

Links:
Wordwise Hymns (William Cummings)
The Cyber Hymnal

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Posted in Q3. Reflections: May13 | Tags: , , , , , , ,

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