If at all possible, avoid weaker gospel songs such as In the Garden. I realize it’s a favourite of some, but it has limited value as far as a clear devotional or doctrinal message. If the departed person had a strong Christian faith, there may be a particular desire for a gospel emphasis to the service. In that case, hymns such as Jesus Paid It All (by Elvina Hall), The Solid Rock (by Edward Mote), My Hope Is in the Lord (by Norman Clayton) or No Other Plea (by Lidie Edmunds, a pen name for Eliza Edmunds Hewitt), any of these would give a clear testimony.

The hymns below put more of an emphasis on comfort and encouragement, and a number speak specifically of our heavenly home. Many of them have interesting and relevant stories related to the author or the circumstances under which the hymn was written. These might be helpful in a devotional message. (Many such stories are found on this blog, or on the Cyber Hymnal.)

If you are a pastor, the following list should give you ideas for possible choices. And if you are to be the organist, you will want a good supply of hymns to be played before, and possibly after the service as people are filing out. For the accompanist, I suggest you put copies of possible hymns in a binder. Then you will have a ready made selection to be used when the time comes.

Not long ago, my wife and I attended a Memorial Service at which there were clearly a large number of hymn lovers in attendance, a love that was shared by the woman who had passed away. We spent fifteen or twenty minutes, singing hymns and gospel songs. Words were projected on the front wall, so we could sing one song after another without interruption or instruction. It was a wonderful experience! I recommend it as an option.

With those few thoughts, here are some possible hymns and gospel songs to consider, selections old and new, but all, I believe, with something worthwhile to say:

Abide with Me (Henry Lyte)
After (N. B. Vandall)
Amazing Grace (John Newton)
Be Still, My Soul (Katharina von Schlegel)
Come, Ye Disconsolate (Thomas Moore)
Does Jesus Care? (Frank Graeff)
Face to Face (Carrie Breck)
God Understands (Oswald Smith)
God Will Take Care of You (Civilla Martin)
In Heavenly Love Abiding (Anna Waring)
It Is Well with My Soul (Horatio Spafford)
Jesus, Lover of My Soul (Charles Wesley)
My Faith Looks Up to Thee (Ray Palmer)
My Home, Sweet Home (N. B. Vandall)
My Jesus, I Love Thee (William Featherstone)
My Saviour First of All (Fanny Crosby)
Near to the Heart of God (Cleland McAfee)
Nearer, My God, to Thee (Sarah Adams)*
No Night There (John Clements)
O That Will Be Glory (Charles Gabriel)
Precious Lord, Take My Hand (Thomas Dorsey)
Precious Name (Lydia Baxter)**
Rock of Ages (Augustus Toplady)
Safe in the Arms of Jesus (Fanny Crosby)
Saved by Grace (Fanny Crosby)
Shall We Gather at the River? (Robert Lowry)
Still, Still with Thee (Harriet Beecher Stowe)
Sweet By and By (Sanford Bennett)
Tell It to Jesus (Jeremiah Rankin)
The Sands of Time Are Sinking (Ann Cousin)
The Lord’s My Shepherd (to the tune Crimond)
Until Then (Stuart Hamblen)
We Shall See His Lovely Face (Norman Clayton)
What a Friend We Have in Jesus (Joseph Scriven)
When We See Christ (Esther Rusthoi)

*If you use Nearer, My God, to Thee, be sure to include the added stanza by Henry Bickersteth (you can find it on the Cyber Hymnal).

**Precious Name is also called Take the Name of Jesus with You.

If there are other hymns you have used on such occasions, songs that are not on the above list, please add a comment to the blog, and give us your suggestions.

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Written around 1875, the popularity of this particular hymn can be measured by the fact that the year after his death at the age of ninety-two, Mr. Francis’s collected works were published under the title O the Deep, Deep Love of Jesus and Other Poems. The dramatic and rhythmic tune Ebenezer works well with this beautiful hymn. But you might also try it with Beecher or Blaenwern.

Many of our traditional hymns, particularly back in Watts’ or Wesley’s era, commonly have ten or twelve stanzas (though some of these are not used today). Here is a hymn that is brief by comparison, but there is certainly quality, if not quantity here. It is simply gorgeous. If your church does not know it or use it, I encourage you to urge that this be changed!

The author, a London merchant, was also a lay preacher with the Plymouth Brethren, in Great Britain and in other countries as well. He journeyed across the Atlantic a number of times. One can picture him contemplating the boundless love of the Lord, as he looked out upon the sea, stretching from horizon to horizon, and considered the immense depths beneath him.

CH-1) O the deep, deep love of Jesus, vast, unmeasured, boundless, free!
Rolling as a mighty ocean in its fullness over me!
Underneath me, all around me, is the current of Thy love
Leading onward, leading homeward to Thy glorious rest above!

When we are born again into the family of God, through faith in the Saviour, we are wrapped ‘round with the eternal love of God. Nothing is able to separate the believer from His love (Rom. 8:38-39). The infinity of the love of the Lord is beyond our feeble comprehension, but we can grow in our knowledge of it, as we walk in fellowship with Him. The Apostle Paul’s prayer for the Ephesian Christians was, in part:

That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height–to know the love of Christ which passes knowledge (Eph. 3:17-19).

God’s love is a great (Eph. 2:4) and everlasting (Jer. 31:3) love. It is sacrificial, as seen in the Father’s giving of His own beloved Son to die for our sins (Jn. 3:16; Rom. 5:8). It could also be described as effectual, since it brought us, through Christ, into God’s forever family. “Behold what manner of love the Father has bestowed on us, that we should be called children of God!” (I Jn. 3:1). It becomes, in our experience, a “compelling” love, motivating us to respond in love to love, and serve the Lord (II Cor. 5:14).

CH-2) O the deep, deep love of Jesus, spread His praise from shore to shore!
How He loveth, ever loveth, changeth never, nevermore!
How He watches o’er His loved ones, died to call them all His own;
How for them He intercedeth, watcheth o’er them from the throne!

CH-3) O the deep, deep love of Jesus, love of every love the best!
’Tis an ocean full of blessing, ’tis a haven giving rest!
O the deep, deep love of Jesus, ’tis a heaven of heavens to me;
And it lifts me up to glory, for it lifts me up to Thee!

Questions:
1) If the Lord loved us even while we were sinners, and His enemies (Rom. 5:8, 10), why does He love us?

2) What are some things in our lives that are expressions and evidences of the love of God?

Links:
Wordwise Hymns
The Cyber Hymnal

Links:
Wordwise Hymns
The Cyber Hymnal

Note: The exact dates of the births and deaths of these two men are presently unknown. (In fact, hymn historian Robert McCutchan gives the year 1800 for the death of Meyer Leoni.) Around 1770, Wesleyan preacher Thomas Olivers attended a Jewish synagogue in London, and heard the Hebrew Doxology (Yigdal) sung by the famous cantor Meyer Leoni. He adapted the tune, and paraphrased the words, to create what is now recognized as one of the greatest hymns in the English language.

Lavish praise has been heaped upon this song. Hymn writer James Montgomery (Angels from the Realms of Glory) said, “There is not in our language a lyric of more majestic style, more elevated thought, or more glorious imagery.” J. R. Watson, in his book An Annotated Anthology of Hymns (Oxford University Press, 2002) states, “[Olivers’] daring hymn shows why the Methodists were distrusted on account of their enthusiasm: its verses proceed from earth to heaven in an ecstasy of imaginative excitement.”

The stanzas are loaded with biblical quotations and allusions, showing that Thomas Olivers is not simply succumbing to unbridled emotionalism. This is a carefully reasoned hymn of praise, that nonetheless rises in exalted bliss to God’s very heaven itself.

In a published version of the hymn in 1772 it was given the ponderous title: A Hymn to the God of Abraham, in three parts: Adapted to a celebrated Air, sung by the Priest, Signior Leoni, &c, at the Jews’ Synagogue, in London. (They went in for long titles in those days!) The hymn was, at that time, divided into three sections, with four stanzas in each.

Of the original twelve stanzas, many hymnals I checked use CH-1, 2, 4, and 12. But Hymns for the Living Church (Hope Publishing Company, 1974) uses CH-1, 4, 10 and 12. When you read the exalted words of the tenth stanza, you can see why editor Donald Hustad wanted to include it.

CH-10) The God who reigns on high the great archangels sing,
And “Holy, holy, holy!” cry, “Almighty King!”
Who was and is the same, and evermore shall be:
Jehovah, Father, great I AM, we worship Thee!”

When the church was born, on the Day of Pentecost (Acts 2), God did a new thing. By a work of His Holy Spirit He formed the spiritual body of Christ. It was not new that God would save Gentiles, as well as Jews. But before Pentecost believing Gentiles became Jewish proselytes when they believed.

After Pentecost, and through the finished work of Christ, Gentiles become “fellow heirs of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6). Now, “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus” (Gal. 2:28). Of course the latter text does not mean that these distinctions do not matter at all. But the sense is that all stand before God on the same level.

All of this being said, Thomas Olivers recognized the fact that it was the Jehovah God of the Old Testament who formed the church of the New Testament. And this wonderful hymn is rooted in the truth that “the God of Abraham” is the God of each Christian today. That opening phrase, “the God of Abraham,” is itself used thirteen times in the Scriptures, Old and New Testaments (cf. Gen. 26:24; Acts 3:13). The Bible is all the inspired revelation of God, and reveals not two gods, but one.

CH-1) The God of Abraham praise, who reigns enthroned above;
Ancient of everlasting days, and God of love;
Jehovah, great I AM! by earth and heav’n confessed;
I bow and bless the sacred Name, forever blest.

Even so, from the beginning, the apostles preached of the resurrection and saving power of Christ, and the need to put one’s faith in Him for salvation. “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The one God of the Bible is a Trinity of Father, Son, and Holy Spirit.

In that confidence, Olivers calls God “the great Three-One” (CH-9), and introduces the Person of Christ into his hymn at various points. He speaks of “Jesus in my view” (CH-5), and uses His prophetic title, “Prince of Peace” (CH7, cf. Isa. 9:6-7). He also describes the “spotless bride” of Christ, His church in heaven, arrayed in “garments white and pure” (Rev. 19:7-9; cf. II Cor. 11:2).

CH-12) The whole triumphant host give thanks to God on high;
“Hail, Father, Son, and Holy Ghost,” they ever cry.
Hail, Abraham’s God, and mine! (I join the heav’nly lays,)
All might and majesty are Thine, and endless praise.

Questions:
1) Would you agree that this is one of our greatest hymns of worship? (Why? Or Why not?)

2) Why is it important to understand that we today worship “the God of Abraham”?

Links:
Wordwise Hymns
The Cyber Hymnal

Links:
Wordwise Hymns
The Cyber Hymnal

Note: Doddridge wrote stanzas CH-1, 2, 4, and 6, while Toplady (best known as the author of the hymn Rock of Ages) wrote stanzas CH-3 and 5. Hymn books today commonly use five of the seven original stanzas: CH-1, 3, 4, 5, and 7. Here are the other two stanzas:

CH-2) Grace first contrived the way
To save rebellious man;
And all the steps that grace display
Which drew the wondrous plan.

CH-6) Grace all the work shall crown,
Through everlasting days;
It lays in heaven the topmost stone,
And well deserves the praise.

There is a bit of a puzzle about the tune, which I and Dick Adams, creator of the Cyber Hymnal, haven’t been able to decisively unravel as yet. The Cyber Hymnal, as of the time I’m writing this, doesn’t include Ira Sankey’s fine tune as an alternative. That one has a nice refrain (see below) underlining the central message of the hymn.

Sankey’s tune, that I’m most familiar with, is found in a number of hymnals, including: Great Hymns of the Faith (1968), Praise–Our Songs and Hymns (1979), the Worship and Service Hymnal (1982), Living Hymns (2009), and Rejoice Hymns (2011). Strangely, the latter book calls Sankey’s tune Silver Street–though it’s quite different from the one by that name (composed by Isaac Smith) in the Cyber Hymnal. If you have a solution to the mystery, please let me know.

For Philip Doddridge, the sound of the word itself, “Grace!” was “charming”–a word meaning delightful and pleasing. His hymn tells us some of the reasons why.

CH-1) Grace, ’tis a charming sound,
Harmonious to mine ear;
Heaven with the echo shall resound,
And all the earth shall hear.

Saved by grace alone!
This is all my plea:
Jesus died for all mankind,
And Jesus died for me.

The grace of God, His unearned, unmerited favour, is mentioned over 150 times in the Bible, and it will be our theme for all eternity. It’s first mentioned in our English Bibles when we’re told that “Noah found grace in the eyes of the Lord” (Gen. 6:8). But with the coming of Christ there was a kind of explosion of grace. The Lord Jesus was “full of grace” (Jn. 1:14), and from Him we receive grace [heaped] upon grace” (vs. 16).

In just two books of the New Testament, among other things, we learn of: great grace (Acts 4:33; 13:43); the grace of God (Acts 11:23; 14:26; 15:11, 40; 20:24, 32); the Word of God’s grace (Acts 14:3); and believing through grace (Acts 18:27). We discover: grace received (Rom. 1:5); that we are justified freely by God’s grace (Rom. 3:24); that we have access by faith into grace (Rom. 5:2); that there’s an abundance of grace (Rom. 5:17, 20); that we live under grace (Rom. 6:14, 15); and that we have gifts for service, according to grace (Rom. 12:6).

CH-3) ‘Twas grace that wrote my name
In life’s eternal book;
’Twas grace that gave me to the Lamb,
Who all my sorrows took.

CH-4) Grace taught my wand’ring feet
To tread the heavenly road;
And new supplies each hour I meet,
While pressing on to God.

An appreciation of the grace of God will motivate us to dedicate ourselves wholly to live the the Lord and serve Him.

CH-7) O let Thy grace inspire
My soul with strength divine
My all my pow’rs to Thee aspire,
And all my days be Thine.

Questions:
1) For what reason(s) do some reject the grace of God, and even become enemies of grace?

2) Why is it impossible to be saved, apart from the grace of God?

Links:
Wordwise Hymns
The Cyber Hymnal

As you can hear, they begin by having their audience stand, and making some mild jokes about safely exiting the building and finding their cars afterward. Not a word is spoken to focus minds and hearts on the glorious truths expressed in Wesley’s hymn. My soul was grieved as I listened to their rowdy, raucous, rock, “accompanying” and more often almost drowning out a tuneless tune they substituted for the more common and singable one.

What kind of music suits this hymn? To determine that, we need to examine the lyrics. What is happening here? We have a man (Wesley himself? Possibly.) who is struggling with “guilty fears.” He is clearly a believer, as his later declarations show, but he is not enjoying the peace of soul that he should. The devil, “the accuser of our brethren” (Rev. 12:9-10), has hit him with fiery darts of guilt and blame. His faith is shaken. “Am I truly forgiven?” he may be thinking. “I don’t feel forgiven. How can I be sure?”

The answer to this need comes in the description of the Christian’s armour in Ephesians 6. We are told to protect ourselves, “above all [over all the other armour]” with “the shield of [the] faith, with which [we] will be able to quench all the fiery darts of the wicked one” (Eph. 6:16).

The word “the” does appear before “faith” in the Greek original. (Young’s Literal Translation has, “Above all, having taken up the shield of the faith.”) And it is significant. It’s not our weak subjective faith that protects us. As the hymn writer’s experience shows, Satan can easily penetrate that. But “the faith” is something quite different. It is objective truth, the truth of God’s Word, all the great doctrines of the Christian faith. (Note a number of places where translators have left the word “the” in, to see the difference: e.g. I Tim. 4:1; II Tim. 4:7; Tit. 1:13; Jude 1:3.) Thus, the Bible appears twice in the armour: as a sword for offense, and a shield for defense.

Now, let’s get more specific. When we raise up the shield of the faith to protect ourselves from a persistent sense of guilt over past sins, what particular doctrine are we to focus on. The hymn writer isn’t long in telling us. “The bleeding Sacrifice in my behalf appears” (CH-1). He is referring to the present, priestly ministry of Christ in heaven–a subject, incidentally, that I don’t think preachers deal with enough.

“Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom. 8:34; cf. Heb. 1:3).

The crucified, risen Lord ascended to glory (Lk. 24:50-52) and is seated at the Father’s right hand. (Though, in defense of Wesley’s lyric, there are circumstances where He also stands, Acts 7:56; Rev. 5:6.) And as the believer’s great High Priest in heaven, He serves as our “Surety.” It severely tries my patience when I see modern hymn writers dispose of that word! “Before the throne my Saviour stands?” Yes, true enough. But He’s there as my Surety. If you don’t know what it means, look it up! And explain it to your congregation when you sing the hymn.

The dictionary will tell you that a “surety” is a person who assumes legal responsibility for the fulfilment of another’s debt or obligation. Oh, what a precious truth that is! Christ has paid our debt of sin on the cross, and His presence in heaven guarantees the efficacy of that payment. His is our Guarantor and heavenly Advocate (I Jn. 2:1-2). As we see in CH-2, Christ “always [forever] lives to make intercession for [us]. That’s why He is able to save us “to the uttermost [completely and forever]” (Heb. 7:25).

In CH-3, with powerful poetic imagery that has often moved me to tears, Wesley pictures the very wounds of Christ pleading for us before His Father’s throne:

“Forgive him, O forgive,” they cry,
“Nor let that ransomed sinner die!”

Then in the final, triumphant and joyous stanza, we see the speaker’s doubts and fears dissolve in a soul-stirring testimony of renewed faith:

My God is reconciled; His pardoning voice I hear;
He owns me for His child; I can no longer fear:
With confidence I now draw nigh,
And “Father, Abba, Father,” cry.
And “Father, Abba, Father,” cry.

Christians have “received the Spirit of adoption, by whom we cry out ‘Abba, Father.’ The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs–heirs of God and joint heirs with Christ” (Rom. 8:15-17). My oh my! If I weren’t a such a timid, reserved Canadian, I’d want to shout, “Amen! Hallelujah! Praise the Lord!” after singing that!

To return briefly to my original question as to what tune suits this hymn, surely it has to be a robust, and joyfully triumphant one. To paraphrase the beginning of the song, the author is giving himself a good talking to. “Get up! Get up! Don’t sit there moping over what a miserable sinner you are! Look at what Christ has done for you!” I believe the tune Lenox, by Lewis Edson, suits the requirement well. The tune Darwall works too. (In the latter case, there is no repeat of a line required).

Equally important is how the tune is rendered. Not softly and slowly. No breathy sentimental mush here. This fellow needs waking up! Granted the earlier rock version would wake him up! But it doesn’t present the answer to his guilty fears with sufficient clarity or reverence. The hymn should be sung firmly and confidently, brightly and joyfully.

Here are two choral versions (here, and here). Keep in mind these are choral arrangements. The second one particularly is embellished in ways that would not be possible (or necessarily helpful) in congregational singing. Does its prettiness and the choir’s skill at times distract from the message? You decide. Even so, each of these is vastly superior to what Indelible Grace has given us.  Our singing of this great hymn must enhance the wonderful truths in the text, not obscure them. I leave the resolution of the niceties to you.

Links:
Wordwise Hymns (and see here)
The Cyber Hymnal

Note: Dr. Merrill was a theologically liberal preacher and author of some note early in the twentieth century. An authority on hymns and hymn tunes, he was asked to write a hymn suited to the “brotherhood movement” of his day. Some time after reading an article called “The Church of Strong Men,” by Gerald Stanley, he was traveling on Lake Michigan on board a steamer bound for Chicago, when the words for this song suddenly came to him. As first published in 1911, it was entitled simply “To the Brotherhood,” but it now takes its title from the first line.

CH-1) Rise up, O men of God!
Have done with lesser things.
Give heart and mind and soul and strength
To serve the King of kings.

In the second of the two Wordwise Hymns links, I’ve tried to give an analysis of the theological issues related to this hymn. As I say there, most evangelicals would likely have no trouble with the first stanza of the song, and perhaps the last (CH-4). They issue a ringing challenge to serve the Lord. But the idea of having the power to bring in some kind of universal brotherhood of man (CH-2) would give them pause. Nor is it the strength of human beings that will make the church great (CH-3). To sing such things, would be to take far too much credit to ourselves!

CH-2) Rise up, O men of God!
The kingdom tarries long.
Bring in the day of brotherhood
And end the night of wrong.

CH-3) Rise up, O men of God!
The church for you doth wait,
Her strength unequal to her task;
Rise up and make her great!

We humans are brothers and sisters in terms of our humanity. We have the same Creator, and are all descended from Adam. However, we can only become spiritual kin by being born again into the family of God through personal faith in Christ. We “are all sons of God through faith in Christ Jesus” (Gal. 3:26; cf. Jn. 1:12-13; 14:6).

Proponents of the universal brotherhood of man who suggest those of all religions are worshiping the same God are wrong. The claim is not only unbiblical, it engenders a deadly presumption. Outside of Christ, the unsaved are “children of wrath,” not children of God (Eph. 2:3; cf. Jn. 3:36). They are “without God,” and without hope (Eph. 2:12).

And in contrast to Merrill’s view exalting those who serve the church, we hear the Lord declaring, “I will build My church, and the gates of Hades shall not prevail against it” (Matt. 16:18). Though God graciously uses human instruments, if the church is to be made great, it will not be feeble man’s doing, but the Lord’s. Paul confesses:

“I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase” (I Cor. 3:6-7).

From the beginning, “The Lord added to the church daily those who were being saved” (Acts 2:47). Though it is quite true that we need godly men in our congregations to “rise up” and take a stand for Christ, all the glory for whatever we accomplish belongs to Him.

This is not a hymn I can recommend or would be comfortable singing.

Questions:
1) What is the true and biblical basis for us to be spiritual brothers and sisters?

2) Can you think of another traditional hymn that contains a fine sentiment, but is too false to the Word of God for you to use it?

Links:
Wordwise Hymns (and see here)
The Cyber Hymnal

Links:
Wordwise Hymns
The Cyber Hymnal

NOTE: The Cyber Hymnal’s version of this hymn repeats the third line of each stanza. However, most hymnals I’ve seen repeat the last. It gives special emphasis to that climactic line each time, and works better in my view. Some hymn books use another tune, referred to as an “Old Norman Melody.” However, since it has no name, and no author, it’s hard to identify for you. The hymnals Living Hymns, Great Hymns of the Faith, and the Worship and Service Hymnal, all make use of it.

Called originally “Behold the Man,” this is one of Wesley’s most powerful hymns. It’s unfortunate that it’s not as well known in some circles as some of his other offerings. A number of stories are told of how the singing of this hymn brought many to understand and embrace God’s great salvation. I encourage you to sing this hymn, and sing all the stanzas. It’s possible to skip those of some songs, but here the impact builds throughout. You may have chills running up and down your spine by the time you get to, “‘Father, Abba, Father,’ cry”!

John Lawson, in his book The Wesley Hymns (Francis Asbury Press, 1987) lists numerous Scriptures beside each line of this hymn (pp. 62-63), showing that phrase after phrase, and truth upon truth are drawn from the Word of God. Central to the message of the hymn is the present high priestly ministry Christ, seated at the Father’s right hand.

CH-1) Arise, my soul, arise; shake off thy guilty fears;
The bleeding Sacrifice in my behalf appears:
Before the throne my Surety stands,
My name is written on His hands.
My name is written on His hands.

When we put our faith in Christ, we have no need to fear God’s condemnation. “There is therefore now no condemnation to those who are in Christ Jesus, who [characteristically] do not walk according to the flesh, but according to the Spirit” (Rom. 8:1) We have “an advocate with the Father, Jesus Christ the righteous” (I Jn. 2:1). “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom. 8:34). “He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Heb. 7:25).

CH-4) The Father hears Him pray, His dear anointed One;
He cannot turn away, the presence of His Son;
His Spirit answers to the blood,
And tells me I am born of God.
And tells me I am born of God.

The child of God has the witness of the indwelling Holy Spirit within, enabling him to address God as his heavenly Father (Rom. 8:15). “Abba” is an Aramaic word for which there is no precise parallel in English. It’s a warmly affectionate and intimate term, meaning something like dearest Father, my own dear Father. It shows the complete trust and confidence of a child whose father loves him and would never do him harm or turn him away (cf. Heb. 4:14-16).

CH-5) My God is reconciled; His pardoning voice I hear;
He owns me for His child; I can no longer fear:
With confidence I now draw nigh,
And “Father, Abba, Father,” cry.
And “Father, Abba, Father,” cry.

Questions:
1) If a Christian has the kind of intimacy with God Charles Wesley describes, how will it be reflected in his or her daily life?

2) Hebrews 4:16 encourages the child of God to come “boldly” before God’s throne (in prayer) to seek the Lord’s help. What is the wrong kind of boldness to have before God? What do you think is meant by the boldness Hebrews speaks of?

Links:
Wordwise Hymns
The Cyber Hymnal

Links:
Wordwise Hymns
The Cyber Hymnal

Note: The original hymn had six stanzas. The now little-used CH-4 is included below for interest, but its obscure phrasing and lack of smooth poetic flow are likely the reason hymn books now leave it behind. Many seem to use four of the other five, varying between including CH-2 or CH-5.

CH-4) What the saints established, that I hold for true.
What the saints believèd, that I believe too.
Long as earth endureth, men the faith will hold,
Kingdoms, nations, empires, in destruction rolled.

The line in CH-3, “We are not divided, all one body we,” has been criticized many times. The church is hardly united, in practical terms. As the note in the Wordwise Hymns link indicates Baring-Gould himself tried to change the line, but failed. He was well aware of the divisions in the church at large. But he didn’t have that in mind when he wrote the hymn. In any event, the line is true if we are speaking of the spiritual body of Christ. “There is one body” (Eph. 4:4).

It seems as though the church militant is unpopular theme today. Everything is love and togetherness in some circles. Many aren’t happy unless they are dumbing down doctrine, and increasing the entertainment value of their services, so that sinners can feel right at home. Well, it is one thing to give a warm welcome to all who come, but this seems rather like the tail wagging the dog.

In any case, the Bible says enough about Christian warfare to assure us that this and other such songs in our hymnody are quite appropriate. In America, phrases in this hymn have been unfairly co-opted by the religious right, but the Bible (and hymns such as this one) aren’t talking about politics. They’re describing an ongoing battle with an evil kingdom headed by Satan. However, it is quite true that Satan will use human agents to oppose us.

In church doctrine and policies, unity at all costs is not a viable option. Nor is it in our individual walk. The Lord Jesus warned, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword” (Matt. 10:34; and see vs. 35-37). Therefore, we are urged:

“Be strong in the Lord and in the power of His might. Put on the whole armour of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand” (Eph. 6:10-13).

As the apostle urged young Timothy, “You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” (II Tim. 2:3-4). Paul’s testimony, near the end of his life, was, “I have fought the good fight” (II Tim. 4:7). It was a battle that he exhorted others to join. “This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare” (I Tim. 1:18).

CH-1) Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before.
Christ, the royal Master, leads against the foe;
Forward into battle see His banners go!

Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before.

CH-2) At the sign of triumph Satan’s host doth flee;
On then, Christian soldiers, on to victory!
Hell’s foundations quiver at the shout of praise;
Brothers, lift your voices, loud your anthems raise.

Questions:
1) There are times when we can and should avoid conflict (Rom. 12:18). What limits would you place on this?

2) What harm do you think is being done by those who claim to be spiritual pacifists, willing to make peace at all costs?

Links:
Wordwise Hymns
The Cyber Hymnal<

What bothers me even more is the leap from the first dubious assertion to a second: That we should therefore abandon the hymn book and stick with contemporary songs in the language of today. The result has been that a growing number of people have lost something precious, the distilled Christian devotion of centuries found in the great hymns of the faith.

So, is it true that the old hymns are incomprehensible to modern believers? Let’s consider Charles Wesley’s great hymn, Jesus, Lover of My Soul as an example.

It was published in 1740. That’s 272 years ago, as I write this. The four stanzas that are commonly used contain 188 words. Almost all of them are words of one or two syllables, and are words still in use. There are four exceptions. Words longer than two syllables. Two of these are still part of our contemporary vocabulary: defenseless, and eternity.

A third longer word used is “unrighteousness.” That, and other forms of the word unrighteous, are used in the Bible 28 times (NKJV). The prefix “un” shows clearly it’s the opposite of “righteous,” a word used in the Bible 540 times, and therefore rather important! Should we not take a moment to explain the word, if necessary?

The fourth exception to the one or two syllable words of Wesley is the word “plenteous,” a more poetic form of the word plentiful. Are we to believe that just because people today are more likely to say “plentiful,” they therefore don’t have the intelligence to grasp the meaning of the other word? That is surely nonsense.

For a defense of the language of our hymns, I encourage you to read the article A New Language that I wrote some time ago.  I’m convinced there are good reasons to continue using our traditional hymns and gospel songs, not only in the services of the church, but in our personal and family devotions.

Links:
Wordwise Hymns (none)
The Cyber Hymnal

Note: “Mother Ferguson,” as she was called, was born in Ireland. With her husband Theodore she founded the Peniel Rescue Missions, eventually developing several of these along the west coast of the United States. The Fergusons were holiness in doctrine, teaching salvation, holy living, and Christian perfectionism. They used many of the techniques introduced by the Salvation Army in their ministry to reach people. Hymn writer Haldor Lillenas (Wonderful Grace of Jesus), was converted at a Peniel Mission in Astoria, Oregon, in 1906.

CH-1) Joys are flowing like a river,
Since the Comforter has come;
He abides with us forever,
Makes the trusting heart His home.

Blessèd quietness, holy quietness,
What assurance in my soul!
On the stormy sea, He speaks peace to me,
How the billows cease to roll!

The doctrine of perfectionism or entire sanctification is associated with what is called the second blessing. It is believed that there is a second crisis experience to be sought after salvation, in which the Christian, infused with power by the Spirit of God, is able to live a life of sinlessness and total love. Some teach the total eradication of the sin nature in the individual. Others don’t go quite that far, but the practical result in terms of behaviour is supposed to be much the same.

While there are some parts of this hymn which I appreciate, I am not holiness in doctrine, parting company with the Ferguson’s there. This is a subject deserving of a long article all on its own. However, I will make a few comments on this erroneous teaching.

The Bible states quite clearly that is wrong to say that we have no sin nature (I Jn. 1:8), or that we do not sin (I Jn. 1:10). While Christians live out this mortal life, there will be an ongoing conflict between the indwelling Holy Spirit and “the flesh” (our inborn sin nature) (Gal. 5:17).

Experience confirms this truth. Apparently, even John Wesley, who espoused perfectionist teaching, had to admit on his deathbed that he hadn’t achieved it. But years ago, I knew a man who stated that he hadn’t committed a single sin in seventeen years. “That’s right,” his wife said. He has never sinned in all that time.

Setting aside the arrogance the man’s claim, it revealed a very narrow understanding of what is sin and what is not. I knew him. He could be angry and vengeful, and I was shocked one day to hear him use vulgar language. Further, focusing on those sins that we don’t commit often misses all the things we should be doing. Besides the sins of commission are the many sins of omission. Who could say he perfectly demonstrates the love of Christ in all situations? Who could say he invariably seizes every opportunity to serve the Lord?

As to the false notion of the eradication of the sin nature. It seems totally at odds with what happens to the other two foes we face. Hindering a holy Christian walk are the world, the flesh, and the devil. And in this life, the Lord does not eradicate the world, or the devil. Neither does He instantly remove the sin nature within.

When an individual becomes a Christian, he or she is fully sanctified positionally–that is, in the legal record of the books of heaven. This is accomplished when God, in grace, credits the righteousness of Christ to our heavenly account (II Cor. 5:21). We are “complete in Him” (Col. 2:10). On that basis we’re delivered forever from the penalty of our sin.

As to our conduct, we are called to walk in newness of life. This is a matter of practical sanctification, holy living. Positional sanctification remains eternally constant, since it is based on Christ’s righteousness, not our own. But practical (or progressive) sanctification may well be a different story. We’re to live in victory over the power of sin, but sometimes we fail. It depends on our obedience to God’s Word (Jn. 17:17; Eph. 5:26), our yieldedness to the Spirit of God and reliance on His power (Gal. 5:16, 25; cf. I Jn. 1:9).

Our perfect (or permanent) sanctification, full deliverance from the very presence of sin, will only take place when we go to be with Christ. Then, Christlikeness will be perfected in us (Phil. 3:20-21; I Jn. 3:1-2; Rev. 22:11). That is when the full richness of Mannie Ferguson’s descriptive words will be accomplished.

CH-2) Bringing life and health and gladness,
All around this heav’nly Guest,
Banished unbelief and sadness,
Changed our weariness to rest.

Questions:
1) How much of this hymn could you sing with sincerity and confidence?

2) What potential dangers to you see in the teaching that we can reach perfection in this life? (Or that we have reached perfection, and never sin?)

Links:
Wordwise Hymns (none)
The Cyber Hymnal