Posted by: rcottrill | May 28, 2012

More Holiness Give Me

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

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Philip Bliss was a great and godly man, and one of the most significant writers of gospel songs in the nineteenth century. (Something of the spirit of the man can be discerned from Sankey’s comments, quoted in the Cyber Hymnal link.) Bliss was also a marvelous singer and an evangelist, as well as being recognized for his musical talent.

For one appearance as conductor of the Handel and Haydn Society of San Francisco he was offered the incredible sum at that time of $3,000. He turned it down, preferring to trust the Lord to meet his needs in his humble service. His output would no doubt have been greater had it not been for his untimely death at the age of thirty-eight. You can read of the accident that killed him and his wife in the Wordwise Hymns link.

The original title for this wonderful (and convicting!) hymn was “My Prayer.” Most publishers now use the opening phrase as a title. As an alternative to Bliss’s own tune, you could try Longstaff, which is traditionally used with Take Time to Be Holy.

Two dozen times this prayer hymn asks the Lord for “more.” And each one identifies an important aspect of Christian living, and an area where growth and development is needed. There is no shallow “churchianity” here. No “rice Christians,” all snap, crackle and pop, without real substance. This is a summons to a deeper spiritual life, one that the author craved for himself.

CH-1) More holiness give me, more strivings within.
More patience in suffering, more sorrow for sin.
More faith in my Saviour, more sense of His care.
More joy in His service, more purpose in prayer.

The inner “strivings” spoken of by the author would seem to refer to the concerted effort to root out anything in the heart that hinders the work of the Holy Spirit. Hebrews speaks of “striving against sin” (Heb. 12:4; cf. Acts 24:16). The Bible also speaks of striving in prayer, and it service for Christ (Rom. 15:30; Phil. 1:27; Col. 1:29). Several Greek words are translated this way in the New King James Version. One is the word agonizomai from which we get the word agonize. We are to labour strenuously and fervently in these things.

CH-2) More gratitude give me, more trust in the Lord.
More zeal for His glory, more hope in His Word.
More tears for His sorrows, more pain at His grief.
More meekness in trial, more praise for relief.

Philip Bliss’s original second line in this stanza read, “More pride in His glory.” It seems as though modern editors have been uncomfortable with the word pride being used in a positive sense. “Zeal” is fine as an alternative, but “pride” is not necessarily bad. We need to consider who is proud, and why.

In the Bible we have an example of another negative word also being used in a positive sense. The Hebrew word halal means to boast, and it is used in the condemnation of the arrogance of the wicked (Ps. 5:5; 10:3). But combined with the Hebrew Yah (a shortened version of Jehovah) it means something different. The word hallelujah (or alleluia) means to boast in the Lord, or praise the Lord.

Similarly, the Hebrew word for pride (gaah) is used in the praise of God, when the Israel’s spoke of His victory at the Red Sea. “I will sing unto the LORD, for He has triumphed gloriously [proudly]” (Exod. 15:1). In that case, pride was a valid thing.

CH-3) More purity give me, more strength to o’ercome,
More freedom from earth-stains, more longings for home.
More fit for the kingdom, more useful I’d be,
More blessèd and holy, more, Saviour, like Thee.

The last phrase sums up everything before it. What the song is speaking of is different aspects of Christ-likeness. To hunger after this kind of character and attitude of heart is to seek to be more like the Lord Jesus. May that be our goal, by the grace of God.

This hymn should be sung often by our congregations–and its terms explained. It is also a wonderful guide to times of personal devotions. The questions below are intended for that purpose.

Questions:
1) Where can you find the qualities listed dealt with in the Scriptures?

2) What are the opposites of each quality?

3) If you were to select one or two of the qualities mentioned in the hymn to work on in your own life right now, what would they be?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , ,

Posted by: rcottrill | May 25, 2012

Under His Wings

Words: William Orcutt Cushing (b. Dec. 31, 1823; d. Oct. 19, 1902)
Music: Ira David Sankey (b. Aug. 28, 1840; d. Aug. 13, 1908)

Links:
Wordwise Hymns (William Cushing)
The Cyber Hymnal

Note: At the present time, I have no specific blog on this gospel song. The Wordwise Hymns link will give you a bit about the author. Ira Sankey, who wrote the tune, says it was one of his later creations.

What would you do if you were a concert pianist and suddenly lost the use of your fingers? That happened to Annie Johnson Flint. Or what would you do if you were a pastor, and a preacher of the gospel, and suddenly lost your voice–permanently? That happened to William Cushing. What would your attitude be toward life? Toward God?

Pastor Cushing cried out to the Lord, in his deep distress. The Lord answered prayer, but not likely in the way he expected. He still had the condition that prevented him from speaking, but God opened the door to a whole new ministry that extended his influence for Christ. With it, he could reach not just hundreds or thousands of people, but millions! He found he had the ability to write hymns, and he eventually wrote more than 300 of them.

He was not even fifty years old when his disability began. About twenty-five years later, he wrote Under His Wings, based on the words of Psalm 17:8, “Keep me as the apple of Your eye; hide me under the shadow of Your wings.” Many passages speak of the wings of the Almighty. Of course, the Almighty is a spirit Being (Jn. 4:24). As such, He doesn’t have literal wings. It’s poetic imagery, used to represent some aspect of God’s care.

CH1) Under His wings I am safely abiding,
Though the night deepens and tempests are wild,
Still I can trust Him; I know He will keep me,
He has redeemed me, and I am His child.

Under His wings, under His wings,
Who from His love can sever?
Under His wings my soul shall abide,
Safely abide forever.

Things such as the Lord’s support (Exod. 19:2), His healing power (Mal. 4:2), and even His judgment (Jer. 49:22) are portrayed in this way. But by far the most common use of the symbol is to picture God’s protection and loving care. Jesus used it that way (Matt. 23:37). And this use of the wings of God is found over and over in the Psalms. In addition to Psalm 17:8, we have:

¤ “How precious is Your loving kindness, O God! Therefore the children of men put their trust under the shadow of Your wings” (Ps. 36:7).

¤ “Be merciful to me, O God, be merciful to me! For my soul trusts in You; and in the shadow of Your wings I will make my refuge, until these calamities have passed by” (Ps. 57:1).

¤ “I will abide in Your tabernacle forever; I will trust in the shelter of Your wings. Selah [Think of that!]” (Ps. 61:4).

¤ “Because You have been my help, therefore in the shadow of Your wings I will rejoice” (Ps. 63:7).

¤ “He shall cover you with His feathers, and under His wings you shall take refuge” (Ps. 91:4).

What a wonderful assurance we have when we put our trust in God. The Lord will always care for His own, not allowing anything to touch our lives that will not ultimately be for our blessing and His glory (Rom. 8:28).

CH-3) Under His wings, oh, what precious enjoyment!
There will I hide till life’s trials are o’er;
Sheltered, protected, no evil can harm me,
Resting in Jesus, I’m safe evermore.

Questions:
1) The Bible is quite clear that even children of God, living by faith, can go through times of trial. What is the use, then, of trusting God, if these things are going to happen anyway?

2) Have you had some recent experience in which you sensed the sheltering wings of God?

Links:
Wordwise Hymns (William Cushing)
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , ,

Posted by: rcottrill | May 23, 2012

Moments of Prayer

Words: Frances Jane (“Fanny) Crosby (b. Mar. 24, 1820; d. Feb. 12, 1915)
Music: William Howard Doane (b. Feb. 3, 1832; d. Dec. 23, 1915)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: This lesser known song of Fanny Crosby’s sometimes uses the opening phrase as the title, Here from the World We Turn. If you don’t know the tune, you can substitute Bethany (traditionally used with Nearer, My God, to Thee) for Doane’s melody. In the Wordwise Hymns link, there’s an amusing story about its use by the quartet trained by my father, Edward Cottrill.

This song was apparently written to accompany “moments of prayer” at the beginning of a gospel meeting, or revival meeting. Of course it’s to be hoped the congregants weren’t ignoring the Lord before this and living worldly lives. But there is, even in a godly life, a sense that there are times when we need to turn from the daily routine and pressures of life, to meet with the Lord in a special and more focused way.

Even the Lord Jesus, our prefect Example, needed to do that. Admired and followed and flocked by crowds of people who saw Him as a great Wonder Worker, He frequently broke away to engage in times of solitary prayer with His heavenly Father.

“The report [of Christ’s healing of a leper] went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities. So He Himself often withdrew into the wilderness and prayed” (Lk. 5:15-16; cf. Matt. 14:23; Lk. 6:12; Mk. 1:35-39; Jn. 16:15).

CH-1) Here from the world we turn, Jesus to seek;
Here may His loving voice tenderly speak!
Jesus, our dearest Friend, while at Thy feet we bend,
O let Thy smile descend! ’Tis Thee we seek.

There is, in these times apart with the Lord, an opportunity to assess and refocus our priorities, as well as the opportunity to seek grace and mercy at the throne of God (Heb. 4:15-16).

Whether or not the Lord moves sovereignly, and in a special way, in a church or a community, bringing widespread revival, we each need a fresh and revitalizing touch from the Lord. As Philips paraphrase has it, the world is constantly trying to “squeeze [us] into its own mould” (Rom. 12:2). The prophet Hosea’s call for revival in Israel echoes down the years:

“Sow for yourselves righteousness; reap in mercy; break up your fallow ground, For it is time to seek the LORD, till He comes and rains righteousness on you” (Hos. 10:12).

CH-2) Come, holy Comforter, Presence divine,
Now in our longing hearts graciously shine;
O for Thy mighty power! O for a blessèd shower,
Filling this hallowed hour with joy divine!

Fanny’s concluding stanza may reflect a common view that “Revival Meetings” are for evangelizing the lost. But one cannot be revived and renewed unless there is spiritual life there to begin with. The call to revival is best suited to backslidden believers. Those who are “dead in sin” are, according to Ephesians, “children of wrath” (Eph. 2:1-3). They need salvation, not revival. However, it’s true that even in gatherings of God’s people, there may be non-Christians present. An appeal can therefore be made to both.

CH-3) Saviour, Thy work revive; here may we see
Those who are dead in sin quickened by Thee;
Come to our hearts tonight, make every burden light;
Cheer Thou our waiting sight; we long for Thee.

Questions:
1) What part can our heritage of hymns and gospel songs play in refocusing our thoughts on Sunday mornings?

2) What are the essential keys of being in the world but not of the world?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , , ,

Posted by: rcottrill | May 21, 2012

Saviour, Like a Shepherd Lead Us

Words: Dorothy Ann Thrupp (b. June 20, 1779; d. Dec. 14, 1847)
Music: Bradbury, by William Batchelder Bradbury (b. Oct. 6, 1816; d. Jan. 7, 1868)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: As indicated on the Wordwise Hymns link, there is some question about whether Dorothy Thrupp is the author of the text. John Julian even offers Henry Lyte (who wrote Abide with Me) as an alternative. I’m content that the likely source is Miss Thrupp, but if further information is discovered I’ll be glad to consider it.

In my younger years, I remember this hymn was used in our church when there was a baby dedication ceremony. But it seems to me it was rarely sung otherwise. That’s unfortunate. Simple though it is, it contains both divine promise and personal prayer, both assurance and appeal.

CH-1. Believers belong to the Shepherd (Christ), who has bought us with His own shed blood (I Cor. 6:19-20; I Pet. 1:18-19). We look to Him for protective care and nurture (Ps. 23:1-3). The preparation of a fold may refer to Christ’s teaching about Himself as both the Shepherd and the door of the fold where His sheep are kept (Jn. 10:1-18), or perhaps to His preparation of our heavenly home (Jn. 14:1-3).

CH-1) Saviour, like a shepherd lead us,
Much we need Thy tender care;
In Thy pleasant pastures feed us,
For our use Thy folds prepare.
Blessèd Jesus, blessèd Jesus!
Thou hast bought us, Thine we are.

CH-2 is an extended prayer. Because we belong to the Lord, we seek His companionship, and His protection. Human beings are appropriately compared to sheep many times in the Word of God. In particular, Dorothy Thrupp has in mind our tendency to stumble into sin, and to go astray. We are so prone to wander away from the right path, and from the Shepherd of our souls (Isa. 53:6; Lk. 15:3-7).

CH-3) assures us of the forgiving heart of God, “poor and sinful though we be.” He is merciful to those who seek Him, with “grace to cleanse, and power to free” (Eph. 1:7; I Jn. 1:9). The author pledges, “Early will we turn to Thee.” This, of course, has its application to children, and the hope that early in life they’ll put their faith in the Saviour. But it could also apply to us as adults, when we seem to lose our way. In that sense, it’s a pledge that we’ll keep short accounts with God, as the saying goes. When we sin, we’ll deal with it as quickly as possible.

CH-4 again seems to have its first appeal to the children for whom Dorothy Thrupp so often wrote. We do a great disservice to children if we assume they cannot understand the gospel. For myself, I trusted Christ as my Saviour on August 14th, 1948, when I was seven years old. My own mother prayed with me, and I certainly grasped my basic need for God’s salvation, and the reason for that need. Christ was from that day forward, my “only Saviour,” my only hope of heaven. And I pray with the hymn writer that I will grow in my devotion to Him, and in my diligence in His service. My prayer for myself, and you is:

That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell [settle down and be at home in] in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height–to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God” (Eph. 3:16-19).

CH-4) Early let us seek Thy favour,
Early let us do Thy will;
Blessèd Lord and only Saviour,
With Thy love our bosoms fill.
Blessèd Jesus, blessèd Jesus!
Thou hast loved us, love us still.

Questions:
1) What is the most important aspect of the Shepherd’s care to you, personally?

2) Why are those who have come to know and love the Shepherd still so prone to stray from Him?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , ,

Posted by: rcottrill | May 18, 2012

The First Noel

Words: Author Unknown (the earliest known printing date is 1823, in Some Ancient Christmas Carols, by Davies Gilbert)
Music: Composer Unknown (the tune appeared in Christmas Carols Ancient and Modern, 1833, compiled by William Sandys (pronounced Sands).

Links:
Wordwise Hymns
The Cyber

Note: The word Noel, alternately spelled Nowell, means Birthday! As the troubadours of the Middle Ages traveled from town to town, they would carry the news from other places. We can picture one of them standing in the town square crying out, “Birthday, birthday, birthday, birthday!” (as the fourfold “Noel” in the refrain indicates) to announce some notable birth. Then he might share a song to give the details. This is possibly the origin of the carol. The commonly used stanzas are: CH-1, 2, 3, 4, 6, 8. Regarding the tune, it may actually be a descant borrowed from a tune composed earlier by Jeremiah Clark

There is both good and not-so-good about this song. There are some dubious details included that don’t square with the biblical account. But we need to realize that if the carol is, as some suppose, at least three centuries old, and if it was created as a troubadour song, the writer may not have been learned in the details of what the Bible tells us of the birth of Christ.

CH-1) The first Noel the angel did say
Was to certain poor shepherds in fields as they lay;
In fields where they lay keeping their sheep,
On a cold winter’s night that was so deep.

Noel, Noel, Noel, Noel,
Born is the King of Israel.

CH-2) They lookèd up and saw a star
Shining in the east, beyond them far;
And to the earth it gave great light,
And so it continued both day and night.

The “they” of the second stanza seems to relate back to the shepherds in the first. But there is no record in God’s Word that the shepherds saw the star, nor any certainty that it shone in the daytime–though it’s an interesting idea!

One hymn editor has tried to cover the dubious connection of the shepherds with the star by amending the line in CH-2 to “For all to see there was a star.” However, that is no better. We don’t know that all saw the star. It seems best to see the heavenly manifestation as a miracle–perhaps only visible to the wise men, and even to them just at certain times (since they first went to Jerusalem, not Bethlehem).

There is another possible inaccuracy. Stanzas CH-3 and 6 speak of three wise men, but we are not actually told how many there  were. The three gifts could have come from two or ten men. Apart from that, the description of the visit of the magi is fine.

In my view, the unknown author redeems himself with CH-8 which has much to recommend it. Most hymnals and carol books use it as the concluding stanza, ignoring the inferior quality of CH-9. Consider all that is packed into this single stanza.

1) We are called to sing with “one accord.” This is a phrase meaning with one mind, with united passion. It is a description of unity used a number of times just before Pentecost, and of the very early days of the church (Acts 1:14; 2:1, 46; 4:24; 5:12).

2) Our praise is directed to our heavenly Lord, and it’s from heaven we expect His soon return (cf. Rom. 8:34; Phil. 3:20; I Thess. 4:16).

3) He is identified as the Creator God–which Christ definitely is (Jn. 1:1-3; Col. 1:15-16).

4) The Lord, in His omnipotence, called the material realm into being ex nihilo–out of nothing (Ps. 33:6; Heb. 11:3).

5) From our perspective, an even greater wonder is that He paid the price for our sins on the cross of Calvary with His own life’s blood (Acts 20:28; I Pet. 1:18-19).

That is truly wonderful!

CH-8) Then let us all with one accord
Sing praises to our heavenly Lord;
That hath made heaven and earth of naught,
And with His blood mankind hath bought.

Noel, Noel, Noel, Noel,
Born is the King of Israel.

Questions:
1) In your view, what is the most significant emphasis missing in our celebration of Christmas year by year?

2) What do you think is the writer’s purpose in linking the Lord’s creative power with His redemptive work (CH-8)?

Links:
Wordwise Hymns
The Cyber

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Posted by: rcottrill | May 16, 2012

Angels from the Realms of Glory

Words: James Montgomery (b. Nov. 4, 1771; d. Apr. 30, 1854)
Music: Regent Square, by Henry Thomas Smart (b. Oct. 26, 1813; d. July 6, 1879)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: James Montgomery was recognized as a gifted poet, highly esteemed by contemporaries such as Percy Bysshe Shelley and Lord Byron. In my view, his carol ranks near the pinnacle of our Christmas hymns and carols, perhaps second only to Charles Wesley’s Hark, the Herald Angels Sing. Hymn historians James King and Robert McCutchan both quote an unnamed and effusive commentator saying:

“For comprehensiveness, appropriateness of expression, force, and elevation of sentiment, this hymn may challenge comparison with any hymn that was ever written in any language or country.”

While I might not go quite that far, it is indeed a magnificent hymn. When it was printed in his newspaper on Christmas Eve, 1816, Montgomery called it simply “Nativity.” In later publications he changed the title to “Good Tidings of Great Joy to All People.” Currently, the song takes the opening line as its title.

Most editors now omit the seemingly stern words of CH-5 (see below), but it simply identifies another group that ought to be praising the Lord for the coming of the Saviour. Most hymnals use only CH-1 to 4. A few add one of two Trinitarian doxologies (both given in the Cyber Hymnal link). Even so, though it’s rarely used now, the fifth stanza fits the careful structure of the hymn.

CH-5) Sinners, wrung with true repentance,
Doomed for guilt to endless pains,
Justice now revokes the sentence,
Mercy calls you; break your chains.

I have called Angels from the Realms of Glory a hymn, as I often use that term generically in these blogs. However, strictly speaking, it is not praise addressed to God, nor is it a prayer to Him. Therefore, it’s more of an early gospel song (or what the Bible calls a “spiritual song,” Col. 3:16).

The author begins in CH-1 by calling our attention to the announcement of Christ’s birth by the angels (Lk. 2:10-14). The angels’ song of celebration at creation refers to the poetic words of Job 38:4-7, where “morning stars” is poetic imagery for the angels, called in the parallel line “the [heavenly] sons of God.”

CH-1) Angels from the realms of glory,
Wing your flight o’er all the earth;
Ye who sang creation’s story
Now proclaim Messiah’s birth.

Come and worship, come and worship,
Worship Christ, the newborn King.

Next, we see a pair of visiting companies come to the Child: the lowly shepherds (CH-2), and the more socially elite magi (CH-3). Then comes another pairing: the saints of God, elevated to sonship through grace (CH-4), and condemned sinners who turn to Christ for salvation (CH-5). This last fits the church liturgy followed by some for Christmas morning, which calls for Psalm 85 to be read. Sinners can rejoice that “mercy and truth have met together; righteousness and peace have kissed each other” in the saving work of Calvary (Ps. 85:10).

Having presented the rationale for the way Mr. Montgomery conceived the structure of the song, I recognize that few today will likely include stanza CH-5. Further, the fourth stanza, appealing as it does to the saints gathered for worship at the Christmas season, does make a fitting conclusion to the hymn. While calling us to celebrate the incarnation, it also points us forward to the return of Christ.

CH-4) Saints, before the altar bending,
Watching long in hope and fear;
Suddenly the Lord, descending,
In His temple shall appear.

Come and worship, come and worship,
Worship Christ, the newborn King.

Questions:
1) What others joined in praise at this wonderful event (see Lk. 1:46-55; 2:25-38)? What do their words add to our understanding of Christ’s coming?

2) For what things are you specifically praising the Lord today?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , ,

Posted by: rcottrill | May 14, 2012

O Come, All Ye Faithful

Words: John Francis Wade (b. _____, 1710; d. Aug. 16, 1786)
Music: Adeste Fideles, likely by John Francis Wade

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Scholar John Stephan, in his extensive study of early manuscripts, has concluded that one from 1743 is the first and original of this hymn, and that Wade wrote both words and music, sometime between 1740 and 1743. In 1841, Frederick Oakeley (1802-1880) gave us the English translation of the commonly used stanzas (CH-1, 3 and 7). As well as being a popular Christmas carol sung in English, the hymn is still sung in the Latin original as well. It begins:

Adeste fideles laeti triumphantes,
Venite, venite in Bethlehem.
Natum videte Regem angelorum.
Venite adoremus, venite adoremus,
Venite adoremus Dominum.

This is a song of invitation. Like church bells chiming on a Sunday morning, the carol issues a call to worship.

CH-1) O come, all ye faithful, joyful and triumphant,
O come ye, O come ye, to Bethlehem.
Come and behold Him, born the King of angels;

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.

The Word of God contains many such summonses. The first is found in Genesis 7:1, where the Lord calls Noah and his family to find safety in the ark. “The LORD said to Noah, ‘Come into the ark, you and all your household.’” The NIV opts to translate the word as “go.” This is unfortunate. It is a common Hebrew word for come, translated that way hundreds of times in the Old Testament. The significance of “come” is that God is already present in the ark, and is calling them to Himself. It is a reminder that He will be with them in the storm.

Other invitations are issued by the Lord, in both Old and New Testaments.

“Ho! Everyone who thirsts, come to the waters; and you who have no money, Come, buy and eat. Yes, come, buy wine and milk without money and without price….Incline your ear, and come to Me. Hear, and your soul shall live” (Isa. 55:1, 3).

“Come to Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28).

“The Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely” (Rev. 22:17).

With the carol, there is a sense that we are invited to join a time of celebration and praise that has already begun. In the context of the birth of Christ, this of course has to do with echoing the glorious announcement of the angels to the shepherds (Lk. 2:8-14). The song deals with this angelic praise in CH-3, and follows it in CH-4 (a stanza not usually used today) with the shepherds going to “see this thing that has come to pass, which the Lord has made known to us” (vs. 15).

CH-3) Sing, choirs of angels, sing in exultation;
O sing, all ye citizens of heaven above!
Glory to God, all glory in the highest.
O come, let us adore Him.

CH-4) See how the shepherds, summoned to His cradle,
Leaving their flocks, draw nigh to gaze;
We too will thither bend our joyful footsteps.
O come, let us adore Him.

In singing the hymn, believers are positioning themselves as those who are already worshiping the Lord, and are calling for others to join them. It suggests we have found Him infinitely worthy of our adoration, and want others to discover the same. “Oh come, let us sing to the LORD! Let us shout joyfully to the Rock of our salvation” (Ps. 95:1).

CH-7) Yea, Lord, we greet Thee, born this happy morning;
Jesus, to Thee be all glory given;
Word of the Father, now in flesh appearing.

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.

Questions:
1) What are some of the reasons why we seek the Lord and come to Him?

2) The invitation at the empty tomb to “Come and see” (Matt. 28:6) is followed by the exhortation to “Go and tell” (vs. 7). What is the application of this to our Christian lives?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , ,

Posted by: rcottrill | May 11, 2012

Fairest Lord Jesus

Words: From a 1662 German manuscript (author unknown)
Music: Crusader’s Hymn, a German folk melody

Links:
Wordwise Hymns
The Cyber Hymnal

Note: The German words (Schonster Herr Jesu) were translated into English by Joseph August Seiss (1823-1904) and by others. The song has traditionally been used as a Christmas hymn, though there’s nothing specifically about the birth of Christ in it.

As to the tune, the tradition that German knights sang it on their way to Jerusalem on a crusade is not the origin of the name. Harvesters in Germany were heard singing the tune in the early 1800′s, and composer Franz Liszt used it as part of “The Crusader’s March,” in his oratorio, The Legend of St. Elizabeth. That is what gave the melody a name. It was later arranged as a hymn tune by Richard Storrs Willis (1819-1900), who also composed the tune for the carol It Came Upon the Midnight Clear.

CH-1) Fairest Lord Jesus, Ruler of all nature,
O Thou of God and man the Son,
Thee will I cherish, Thee will I honour,
Thou, my soul’s glory, joy and crown.

The words “fairest” and “fair,” (yapheh in Hebrew) are found many times in the Old Testament. Signifying either beautiful or handsome, they are used of both men and women, and of the city of Jerusalem (Ps. 48:2), and employed often in the Song of Solomon to describe the king’s bride. One of the descriptions there could be applied in an absolute sense to the Lord Jesus as well. The bridegroom says of his beloved:

“You are all fair…there is no spot in you” (S.S. 4:17).

Christ’s is, however, a beauty of holy character, not of physical appearance (“no spot,” I Pet. 1:17-18). As Isaiah prophesied of His coming, “He has no form or comeliness [majesty]; and when we see Him, there is no beauty that we should desire Him” (Isa. 53:2). Paintings with a glowing halo around the head of Jesus are not in keeping with reality. His glory was veiled from human sight in those days (except for His brief revelation of it on the Mount of Transfiguration, Matt. 17:1-2).

Radiating from His inner Person was “the beauty of holiness” (Ps. 29:2) in all its perfection. In addition to His divine character, what impressed others was not the handsomeness of His Person, but the power and authority demonstrated in His words (Matt. 7:29) and works (Jn. 3:2), during His time on earth.

There was a dramatic difference in how He spoke. While others taught “As rabbi so-and-so says…” Christ was able to speak as the Source of truth, “I say to you…” (e.g. Matt. 5:20, 22, 28, 32, 34, 44). And in His works He repeatedly demonstrated the power of God (Jn. 5:36; Acts 2:22; 10:38).

Stanza CH-4 is not found in all hymn books, but I love it especially, as it voices a personal testimony.

CH-4) All fairest beauty, heavenly and earthly,
Wondrously, Jesus, is found in Thee;
None can be nearer, fairer or dearer,
Than Thou, my Saviour, art to me.

CH-5) Beautiful Saviour! Lord of the nations!
Son of God and Son of Man!
Glory and honour, praise, adoration,
Now and forever more be Thine.

Questions:
1) Often the world’s definition of beauty is warped or limited. What definition would you use that would fit the Lord Jesus?

2) What is the most beautiful thing about Christ to you personally?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , ,

Posted by: rcottrill | May 9, 2012

A Shelter in the Time of Storm

Words: Vernon John Charlesworth (b. Apr. 28, 1839; d. Jan. 5, 1915)
Music: Ira David Sankey (b. Aug. 28, 1840; d. Aug. 13, 1908)

Links:
Wordwise Hymns (Vernon Charlesworth, and Ira Sankey)
The Cyber Hymnal

Note: The Wordwise Hymns links tell what is known of Vernon Charlesworth, and give more information on Ira Sankey. The Cyber Hymnal link give you pictures of both men. Mr. Charlesworth wrote the original text around 1880. Five years later, Ira Sankey says he saw it printed in a small London paper called The Postman. It was being sung by the fishermen in the north coast of England, to what Sankey called “a weird minor tune.” He wrote the more singable melody, and likely added the refrain himself.

CH-1) The Lord’s our Rock, in Him we hide,
A shelter in the time of storm;
Secure whatever ill betide,
A shelter in the time of storm.

Oh, Jesus is a rock in a weary land,
A weary land, a weary land;
Oh, Jesus is a rock in a weary land,
A shelter in the time of storm.

The twin images of a storm, and a sheltering rock, are used frequently in Scripture to depict the trials and troubles of the believer’s life, and the protecting care of the Lord. It’s not surprising that many of these appear in the book of Psalms, which is a book representing the devotional life of the saints–and it was also the hymn book of Israel, and the early church.

“Give ear to my prayer, O God, and do not hide Yourself from my supplication….I would hasten my escape from the windy storm and tempest” (Ps. 55:1, 8). “The pangs of death surrounded me, and the floods of ungodliness made me afraid” (Ps. 18:4). “You rule the raging of the sea; when its waves rise, You still them” (Ps. 89:9). “You…still the noise of the seas, the noise of their waves, and the tumult of the peoples” (Ps. 65:7). “He calms the storm, so that its waves are still. Then they are glad because they are quiet; so He guides them to their desired haven” (Ps. 107:29-30).

“To You I will cry, O LORD my Rock” (Ps. 28:1). “The LORD is my rock and my fortress and my deliverer; my God, my strength, in whom I will trust; my shield and the horn of my salvation, my stronghold” (Ps. 18:2). “He only is my rock and my salvation; He is my defense; I shall not be greatly moved….In God is my salvation and my glory; the rock of my strength, and my refuge, is in God” (Ps. 62:2, 7). “The LORD has been my defense, and my God the rock of my refuge” (Ps. 94:22).

We should further note that the Lord Jesus Christ is described as a rock, and as the foundation and chief cornerstone of the church (Eph. 2:19-20; I Pet. 2:6-7). “For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (I Cor. 3:11). The Apostle Paul also says that He is the same One who aided Israel in the wilderness: “That Rock was Christ” (I Cor. 10:4). Whenever we find ourselves tossed about by the storms of life, it is a wonderful comfort to know that the Lord of the storm is with us (cf. Matt. 8:23-27).

CH-4) O Rock divine, O Refuge dear,
A shelter in the time of storm;
Be Thou our helper ever near,
A Shelter in the time of storm.

Questions:
1) What are some of the “storms” we commonly face in our lives, physical, emotional, spiritual, relational, financial, and so on?

1) What kind of storms are you facing in your life today? Take a look once more at the Scriptures quoted above, and make them your own prayer to the Lord?

Links:
Wordwise Hymns (Vernon Charlesworth, and Ira Sankey)
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , , ,

Posted by: rcottrill | May 7, 2012

We’re Marching to Zion

Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Marching to Zion, by Robert Lowry (b. Mar. 12, 1826; d. Nov. 25, 1899)

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Watts’ original hymn had ten stanzas, of which four are usually used in modern hymnals (CH-1, 3, 9 and 10). Watts had “But favourites of the heavenly King,” in stanza 3. More usually today it’s written as “But children of the heavenly King.”

There are two distinctly different versions of this hymn–sometimes put side by side in hymnals. One uses a tune written by James Mountain, and includes a refrain, as below. The common tune for the other is St. Thomas (also called Williams) by Aaron Williams (1731-1776), which has no refrain. I’ve made use of both over the years. At the Wordwise Hymns link, you can hear an example of the haunting Sacred Harp shaped note singing of this hymn (to yet another tune).

Twice in this hymn (in stanzas CH-2 and 6, omitted today) Watts uses the word “pleasures.” From CH-2 we have:

Religion never was designed
To make our pleasures less.

Perhaps that shocked the Puritans of his time, who often thought of their religion as necessarily austere and sober. (Another author speaks of “the grimness of much eighteenth century nonconformist piety.”) But delight in the Lord fitted Watts’s own understanding of the Scriptures. He saw the Christian walk as one of joy and rejoicing, by the grace of God. His original title for the song was, “Heavenly Joy on Earth.”

In his book, An Annotated Anthology of Hymns, J. R. Watson makes this comment:

“This is Isaac Watts in the mood of a seventeenth century Puritan, journeying with his friends (‘Come we’) toward the Celestial City, as Bunyan had described it shortly before in The Pilgrim’s Progress.

One wonders whether the opening words of CH-3 were intentional: “Let those refuse to sing, / Who never knew our God,” meaning to suggest that if a professing Christian was morose and lugubrious, perhaps it was because he didn’t really have a personal relationship with the Lord! We need to be sensitive to those in painful situations though, and compassionate. When Christians are going through difficult trials, we need to “weep with those who weep” (Rom. 12:15).

In quite another vein, many years ago, the choir in a New England church took offense when a stranger, leading the service in the absence of the pastor, disregarded some of their traditional rules. In retaliation, they refused to sing the hymns during the service. That is, they did so until the visitor asked all to sing stanza CH-3 of Watts’s song. It’s reported that it had the desired effect on the choir!

In the words of Edgar Stites’s gospel song Beulah Land, this earth is “heaven’s borderland,” for God’s people, where we surely can experience a foretaste of heavenly joys. Christ came that we might have abundant life (Jn. 10:10). And the resurrection of Christ brought “great joy” to His followers (Matt. 8:6-9). We serve a risen Saviour! Appropriately the joy and rejoicing the believer is mentioned dozens of times in the New Testament (e.g. Rom. 14:17; 15:13; Gal. 5:22; Col. 1:11; I Thess. 1:6). As to the future, we’re to “rejoice in hope of the glory of God” (Rom. 5:2).

1) Come, we that love the Lord,
And let our joys be known;
Join in a song with sweet accord,
Join in a song with sweet accord
And thus surround the throne,
And thus surround the throne.

We’re marching to Zion,
Beautiful, beautiful Zion;
We’re marching upward to Zion,
The beautiful city of God.

CH-10) Then let our songs abound,
And every tear be dry;
We’re marching through Immanuel’s ground,
We’re marching through Immanuel’s ground,
To fairer worlds on high,
To fairer worlds on high.

Questions:
1) The Christian life can have both its joys and sorrows. What are some of the reasons for each?

2) What kind of misunderstanding (or misapplication of Scripture) has led some to conclude that the Christian life is to be a sober, joyless affair?

Links:
Wordwise Hymns
The Cyber Hymnal

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Posted in Q2. Reflections: May12 | Tags: , , , , , , ,

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