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All Praise to Thee, My God, This Night

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Words: Thomas Ken (b. July ___, 1637; d. March 19, 1711)
Music: Tallis’ Canon, by Thomas Tallis (b. circa 1505; d. Nov. 23, 1585)

Note: In his boyhood, Bishop Ken had attended Winchester College in England–a school, still going strong today. It has been educating young men for over six hundred years. It was for the college of his boyhood that Bishop Ken wrote several hymns, three centuries ago. Each of three of them, to be used at different times of day, ended with the now-familiar Doxology.

In that era, the Anglican church did not allow congregational hymn singing. Only the Psalms were to be sung in churches. Anything new was looked upon as trying to add something to the Bible! Not everyone agreed with this restriction, of course. It was about this time that the great hymn writer Isaac Watts (1674-1748) began to produce some wonderful new congregational hymns. But to comply with the view of the organized church, Thomas Ken instructed the boys only to use his hymns in private, saying, “Be sure to sing the morning and evening hymns in your chamber devoutly.”

(1) All praise to Thee, my God, this night,
For all the blessings of the light!
Keep me, O keep me, King of kings,
Beneath Thine own almighty wings.

(2) Forgive me, Lord, for Thy dear Son,
The ill that I this day have done,
That with the world, myself, and Thee,
I, ere I sleep, at peace may be.

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

Night time means different things to different people. For some it brings rest, and peaceful slumber. But for others that’s all too often not the case. Without the diversion of activity, a sleepless night can seem endless. Shakespeare speaks, in Henry V, of “the foul womb of night,” the time that gives birth to loneliness and fear, and a sense of lurking dangers.

The Bible’s more than three hundred uses of the term are likewise diverse. On the first day of creation God called Night into being as a counterpoint to Day (Gen. 1:5). In the night, the starry heavens “declare the glory of God” (Ps. 19:1-2). Many of the animals spend the night foraging for food (Ps. 104:19-23), while it is often the time when man’s workday ends in rest–though not for all (Jn. 9:4; cf. Lk. 5:5).

The Word of God also recognizes that, for others, the night brings restlessness and disquieting dreams. That was so for Job, in his time of suffering. The nighttime brought no easing of his severe and painful physical condition. “Wearisome nights have been appointed to me. When I lie down, I say, ‘When shall I arise, and the night be ended?’ For I have had my fill of tossing till dawn” (Job 7:3-4).

(4) O may my soul on Thee repose,
And with sweet sleep mine eyelids close,
Sleep that may me more vigorous make
To serve my God when I awake.

(5) When in the night I sleepless lie,
My soul with heavenly thoughts supply;
Let no ill dreams disturb my rest,
No powers of darkness me molest.

Blessedly, there’s divine help for the struggles we face in the night. God is not only the God of Day, but of Night. As the psalmist says, “darkness and light are both alike to You” (Ps. 139:12). And Elihu was right: “God…gives songs in the night” (Job 35:10). Two missionaries, Paul and Silas, proved that to be true. By His grace they were able to sing hymns of praise to God, at midnight, in a prison cell (Acts 16:25).

Many of God’s people have found likewise the nearness of God, and His loving care, a relief in those long hours between dusk and dawn. In faith they’ve found, “the night shines as the day” (Ps. 139:12), claiming the Lord’s promise that “He shall give His angels charge over you, to keep you in all your ways” (Ps. 91:11).

(6) O when shall I, in endless day,
For ever chase dark sleep away,
And hymns divine with angels sing,
All praise to thee, eternal King?

(7) Praise God, from whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost.

Questions:

  1. What practical wisdom or spiritual help from this hymn particularly impresses you?
  2. Is there someone who has trouble sleeping with whom you can share these thoughts?

Links:

He Included Me

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Words: Johnson Oatman, Jr. (b. Apr. 21, 1856; d. Sept. 25, 1922)
Music: Hampton Haygood Sewell (b. Jan. 7, 1875; d. May 11, 1938)

Note: Johnson Oatman has given us a number of songs that are still found in our hymn books. Count Your Blessings and Higher Ground are two of them. Hampton Sewell was a busy gospel musician in the early years of the twentieth century.

This 1909 offering is one of those incessantly repetitious songs which, to my mind, isn’t that well written either. The word “included” is used in four stanzas (and counting the refrains) 28 times! But, as I’ve noted with some other repetitious gospel songs, it does emphasize a truth that bears repeating.

(1) I am so happy in Christ today,
That I go singing along my way;
Yes, I’m so happy to know and say,
“Jesus included me, too.”

Jesus included me, yes, He included me,
When the Lord said, “Whosoever,” He included me;
Jesus included me, yes, He included me,
When the Lord said, “Whosoever,” He included me.

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

It was the determination of Branch Rickey, president and manager of the Brooklyn Dodgers, to integrate baseball in 1947. Until that time, all-white teams refused to hire any African American players. The “World” Series of baseball was a myth, as some of the best players were being excluded because of ethnicity or skin colour. It took the courage of Jackie Robinson to finally change things. Facing daily abuse, and even death threats, for daring to cross the line, he was included, and he’s a true twentieth century hero.

But how about the Christian gospel? Is it inclusive or exclusive? The answer is a paradox: it’s both. It’s exclusive in the sense that forgiveness of sins, eternal life, and a home in heaven are ours only through faith in Christ. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (Jn. 14:6)–“nor is there salvation in any other” (Acts 4:12). That’s pretty restrictive!

“All have sinned” (Rom. 3:23), and are condemned by a holy God. But there is a solution, a means of being delivered from the sin that shuts us out. By His grace, God the Father sent His Son to pay the price of our sin upon the cross. Through faith in Him, we can be saved (Jn. 3:16; Acts 16:30-31). “This is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (I Jn. 5:11-12).

Where, then, is the inclusiveness of the gospel? The inclusiveness is found in the offer of the gospel. It’s for all, of every national and ethnic group, men and women, old and young, rich and poor, educated and illiterate, no matter how sinful the person has been. A word that is used frequently to indicate this open invitation is whoever–or, in the longer form used by the King James Version, it’s whosoever.

Jesus promised, “Whoever believes in Me [will] not abide in darkness” (Jn. 12:46). “Whoever believes in Him [Christ] will receive remission [forgiveness] of sins” (Acts 10:43). God sent His Son to die in our place, “that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16). “Whoever calls on the name of the Lord Shall be saved” (Rom. 10:13).

That is the inclusiveness about which Johnson Oatman has written.

(2) Gladly I read, “Whosoever may
Come to the fountain of life today;”
But when I read it I always say,
“Jesus included me, too.”

The glorious invitation to avail ourselves of the gracious provision of God is a theme that can be found in both Old Testament and New.

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. Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and let your soul delight itself in abundance.

Isa. 55:1-2

On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water [a symbol of the new birth, through the regenerating work of the Spirit of God”.

Jn. 7:37-38

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

(3) Ever God’s Spirit is saying, “Come!”
Hear the Bride saying, “No longer roam;”
But I am sure while they’re calling home,
Jesus included me, too.

Questions:

  1. What are some reasons a person might think the gospel does not include him or her?
  2. What is the advantage of a song being repetitious, as this one is?

Links:

When I Can Read My Title Clear

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Words: Isaac Watts (b. July 17, 1674; d. Nov. 25, 1748)
Music: Pisgah, a religious folk tune of the early nineteenth century

Note: Mount Pisgah, for which the tune is named, is a mountain on the east of the Jordan River, from which Moses was allowed to view the Promised Land (Deut. 34:1). The Cyber Hymnal says the tune is of Scottish origin, but it first appeared in 1816, in Kentucky Harmony, credited to Joseph Lowry–though he may simply have been the arranger.

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

Isaac Watts called the hymn “The Hope of Heaven Our Support Under Trials on Earth.” That reassures us that the opening line is not intended to cast doubt on the destiny of the child of God. It’s not as though Watts were saying that he hasn’t been able to “read his title clear” as yet. Rather, it’s, in effect, “Because I’m able to read my title clear in God’s Word, day by day…” The meaning of this beautiful hymn is further illuminated by a note in Nutter and Tillet’s book, The Hymns and Hymn Writers of the Church: An Annotated Edition of the Methodist Hymnal (p. 231)–a note you can find on the Cyber Hymnal link below.

Throughout time God has used sacred music to convey truth and provide a means of worship and witness. Countless times our hymns have brought comfort in trials. “God…gives songs in the night” (Job 35:10). So it was for missionaries Paul and Silas.

When they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks. But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them

Acts 16:23-25

An incident in the American Civil War shows again the power of a hymn to inspire faith and lift the spirit.

In the Battle of Shiloh, a Christian captain was shot through both thighs and lay dying on the battlefield, sodden by the falling rain. A little pool of muddy water formed nearby, and he tried desperately to reach it, to quench his burning thirst, but he was unable to. He said, “I never felt such disappointment before–so needy, so near, and yet so helpless.”

As time wore on, the clouds cleared and the stars shone brilliantly overhead. The wounded man says, “I began to think of the great God who had given His Son to die a death of agony for me, and that He was up there, above the scene of suffering, and above those glorious stars. I felt that I was going home to meet Him, and praise Him there.”

This meditation stirred his heart to try and sing, through parched lips, the present song:

(1) When I can read my title clear to mansions in the skies,
I bid farewell to every fear, and wipe my weeping eyes.
And wipe my weeping eyes, and wipe my weeping eyes
I bid farewell to every fear, and wipe my weeping eyes.

There was another soldier in the bush nearby who took up the strain, and beyond him another, and another, all over the battlefield. They made that place of suffering ring with hymns of praise to the Lord.

Isaac Watts’ original text (2) spoke of Satan’s “hellish darts.” This has been changed in most hymn books to “fiery darts,” in keeping with Ephesians 6:16. In either case, the armour of God can protect us from the devil’s malice. To see a detailed study of the Christian’s armour as described in Ephesians, click on Christian Armour.

(2) Should earth against my soul engage, and hellish darts be hurled,
Then I can smile at Satan’s rage, and face a frowning world.
And face a frowning world, and face a frowning world,
Then I can smile at Satan’s rage, and face a frowning world.

The third stanza seems to apply graphically to the soldiers at Shiloh in their pain and desperate need. And what a metaphor for heavenly blessing in (4), “There shall I bathe my weary soul in seas of heav’nly rest”!

(3) Let cares, like a wild deluge come, and storms of sorrow fall!
May I but safely reach my home, my God, my heav’n, my All.
My God, my heaven, my All, my God, my heave’, my All,
May I but safely reach my home, my God, my heaven, my All.

(4) There shall I bathe my weary soul in seas of heav’nly rest,
And not a wave of trouble roll, across my peaceful breast.
Across my peaceful breast, across my peaceful breast,
And not a wave of trouble roll, across my peaceful breast.

Questions:

  1. What hymns have been a special comfort and encouragement to you, in times of pain and distress?
  2. Is there someone in need today with whom you could share this blessing?

Links:

O Teach Me What It Meaneth

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Words: Lucy Ann Bennett (b. Jan. 8, 1850; d. March 10, 1927)
Music: Passion Chorale, tune by Hans Leo Hassler (b. Oct. 25, 1654; d. June 8, 1612); adapted and harmonized by Johann Sebastian Bach (b. March 21, 1685; d. July 28, 1750)

Note: The author wrote this hymn in 1908. Miss Bennett produced many books of poetry, and a number of hymns. She is buried in Gloucestershire, in the churchyard of the Mount Pleasant Chapel, where her father served as music director. The six stanzas of this hymn explore the depths of the grace and love of God, in light of Bennett’s own confessed sinfulness. This is not superficial froth, but strong theological teaching, worthy of our careful meditation.

The tune given by the Cyber Hymnal is Passion Chorale. As an alternative to this, I’d suggest Aurelia, by Samuel Wesley (1810-1876)–a great tune to which we sing The Church’s One Foundation.

(1) O teach me what it meaneth,
That cross uplifted high,
With One, the Man of Sorrows,
Condemned to bleed and die!
O teach me what it cost Thee
To make a sinner whole;
And teach me, Saviour, teach me
The value of a soul!

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

The Bible makes it clear that becoming a child of God through faith in Christ (Gal. 3:26) isn’t the end, but a new beginning. There is significant knowledge to be gained, and specific life-skills to be acquired, if believers are to please God, and go on to maturity.

One Bible book where this comes up again and again is Psalms. Many times the psalmists call upon God to teach them. “Teach me to do Your will, for You are my God” (Ps. 143:10). Similar requests are found ten times in Psalm 119 (e.g. Ps. 119:12, 26, 33, etc.) This is especially appropriate since the whole psalm is about the Scriptures themselves, and it’s substantially from God’s Word that we learn what is needed.

(2) O teach me what it meaneth,
That sacred crimson tide,
The blood and water flowing
From Thine own wounded side.
Teach me that if none other
Had sinned, but I alone,
Yet still Thy blood, Lord Jesus,
Thine only, must atone.

For our Christian education, the whole Bible is before us. “All Scripture is given by inspiration of God and is profitable” (II Tim. 3:16). Though some things have changed on this side of the cross, “whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4). Even in serving the Lord, we learn more about Him, and His ways (Matt. 11:29).

(3) O teach me what it meaneth,
Thy love beyond compare,
The love that reacheth deeper
Than depths of self-despair!
Yes, teach me, till there gloweth
In this cold heart of mine
Some feeble, pale reflection
Of that pure love of Thine.

As a follower of Christ, the Apostle Paul taught others to follow his example (Phil. 4:9), but only to the extent that he was faithful in his walk of faith and obedience to God (I Cor. 11:1). One of the things Paul gained was contentment. Whether he had much or little, he says, “I have learned in whatever state I am, to be content” (Phil. 4:11-12). And he urged young Timothy to, “continue in the things which you have learned” (II Tim. 3:14).

(4) O teach me what it meaneth,
For I am full of sin,
And grace alone can reach me,
And love alone can win.
O teach me, for I need Thee,
I have no hope beside–
The chief of all the sinners
For whom the Saviour died!

There is a keen understanding here, not only of the purpose and efficacy of Christ’s death, but also of human need, and the limits of human understanding. In our sinfulness, our perception is clouded (4). But in the light of Calvary, we learn “the value of a soul” (1).

(6) O infinite Redeemer!
I bring no other plea;
Because Thou dost invite me
I cast myself on Thee.
Because Thou dost accept me
I love and I adore;
Because Thy love constraineth,
I’ll praise Thee evermore!

Questions:

  1. What are some important truths this hymn presents?
  2. Have you–or would you–use this great hymn at a Communion Service?

Links:

The Unveiled Christ

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Words: Noah Benjamin Herrell (b. March 8, 1877; d. May 10, 1953)
Music: Noah Benjamin Herrell

Note: Noah Herrell was a pastor, until heart trouble led to his retirement. The Wordwise link at the bottom of this article will give you the story behind this 1916 hymn, for which Pastor Herrell wrote both words and music.

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

There has been a legal debate over whether Muslim women should be allowed to keep their faces covered with the hijab, when testifying in court. This veil is not mandated by the Quran, but it’s traditional to wear it as a sign of modesty. Opponents, while recognizing the principle of religious freedom, are concerned that there are times when seeing the woman’s face is important. Facial expressions in court, for example, can be one sign of truthfulness or deception.

The practice of women wearing veils is also found in the Scriptures. When Rebekah, was introduced to Isaac, her future husband, for the first time, “she took a veil and covered herself” (Gen. 24:65). But most times in the Old Testament the term is used of the curtain that separated the holy place from the holy of holies, in the tabernacle of worship, and later in the temple in Jerusalem.

In the holy of holies was the ark of the covenant. It was above the ark, between two golden cherubim, that the Lord revealed His presence in a blaze of glorious light (cf. Ps. 80:1). Admittance to that inner room was severely restricted. Only Israel’s high priest could enter, and then only once a year, on the Day of Atonement. At that time, he brought blood from the altar of sacrifice in the courtyard, and applied it to the lid of the ark (Lev. 16:14, 17).

It was symbolic, of course–the death of an innocent substitute atoning for the sins of human beings. In the final sense, the shed blood of an animal could not pay for human sin (Heb. 10:4). However, when offered in faith, God accepted it at the time, as a foreshadowing of the sacrifice of Christ yet to come, the One called “the Lamb of God who takes away the sin of the world” (Jn. 1:29).

All of this provides important background for something that happened when the Lord Jesus hung on the cross. The Bible says that, when He died, “behold, the veil of the temple was torn in two from top to bottom” (Matt. 27:50-51). Josephus says that huge woven veil was about three inches thick. No easy thing to tear! It is even significant how it was done. Not from the bottom up, as by someone standing below, but from top to bottom, as an act of God.

The veil represented a barrier between God and man, cut off from his Creator because of sin. But by the sacrifice of Christ, the shed blood of our Substitute, the way was opened for us to approach God. Through faith in His sacrifice, we are once more able to come before Him, in praise and prayer. And since we have this “new and living way,” God’s Word urges, “let us draw near” (Heb. 10:19-22).

(1) Once our blessèd Christ of beauty
Was veiled off from human view;
But through suffering, death and sorrow
He has rent the veil in two.

O behold the man of sorrows,
O behold Him in plain view;
Lo! He is the mighty Conqueror,
Since He rent the veil in two.
Lo! He is the mighty Conqueror,
Since He rent the veil in two.

(2) Now He is with God the Father,
Interceding there for you;
For He is the mighty Conqueror,
Since He rent the veil in two.

What a wonderful salvation, purchased for us by our Saviour. For our sake, He became poor (II Cor. 8:9). “Thanks be to God for His indescribable gift” (II Cor. 9:15). Now, ascended to the right hand of the Father, He intercedes for us (Heb. 7:25).

(3) Holy angels bow before Him,
Men of earth give praises due;
For He is the well belovèd
Since He rent the veil in two.

(4) Throughout time and endless ages,
Heights and depths of love so true;
He alone can be the Giver
Since He rent the veil in two.

Questions:

  1. What is the only thing that can separate us from God today?
  2. What can be done about that?

Links:

O Splendour of God’s Glory Bright

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Words: attributed to Ambrose of Milan (b. circa _____, 340; d. Apr. 4, 397); a composite English translation
Music: Winchester New, first published with a German hymn, in 1690, in the Musicalisch Handbuch der geistlichen Melodien; arranged by William Henry Havergal (b. Jan. 18, 1793; d. Apr. 19, 1870)

Note: Many have produced English translations and paraphrases of this ancient hymn. (William McCutchan notes a couple of dozen he has seen.) On the Cyber Hymnal there is one by Robert Bridges (1844-1930) and John Mason Neale (1818-1866), and another by Louis Fitzgerald Benson (1855-1930). John Chandler (1806-1876) created yet another one, as did the editors of Hymns Ancient and Modern. The version I’ve used here is a combination from several sources.

As to the tune, the arranger cited, William Henry Havergal, was the father of well-known hymn writer Frances Ridley Havergal.

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

The One who is the “Splendour of God’s glory bright” is God the Son, the Lord Jesus Christ. There is a glory in His divine character and, when the veil of His incarnate condescension is lifted, there is also a visible glory light radiating from His person.

“The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (Jn. 1:14). “He was transfigured before them. His face shone like the sun, and His clothes became as white as the light” (Matt. 17:2). “Who being the brightness of His [God’s] glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high” (Heb. 1:3).

1. O Splendour of God’s glory bright,
From light eternal bringing light,
Thou Light of life, light’s living Spring,
True Day, all days illumining.

The Lord Jesus is pictured as the Sun in a text by Malachi: “The Sun of Righteousness shall arise with healing in His wings [i.e. sunbeams]” (Mal. 4:2). In addition, several texts speak of the Holy Spirit being poured out upon those who need Him (e.g. Zech. 12:10).

2. Come, very Sun of heaven’s love,
In lasting radiance from above,
And pour the Holy Spirit’s ray
On all we think or do today.

There is an interesting reference to the Lord in the third stanza, as personifying Sovereign Grace. Grace and mercy are available to us, through prayer, as Hebrews declares (Heb. 4:14-16), and God has promised to provide the way to escape, when temptation arises (I Cor. 10:13).

3. And now to Thee our prayers ascend,
O Father glorious without end;
We plead with Sovereign Grace for pow’r
To conquer in temptation’s hour.

The hymn writer prays that God will strengthen his determination to do what is right, and keep him from envying others. He wants a revitalized faith, and a constancy in hating what is false and loving what is true (Ps. 40:13; I Cor. 15:56-57). Added to this, he wants to experience the joy of the Lord each day (Neh. 8:10), and maintain purity of thought (Phil. 4:8).

4. Confirm our will to do the right,
And keep our hearts from envy’s blight;
Let faith her eager fires renew,
And hate the false, and love the true.

5. O joyful be the passing day
With thoughts as pure as morning’s ray,
With faith like noontide shining bright,
Our souls unshadowed by the night.

The prayer concludes (in the composite version I’m using) with a Trinitarian doxology.

6. All laud to God the Father be;
All praise, eternal Son, to Thee;
Whom with the Spirit we adore
Forever and forevermore.

Questions:

  1. What need expressed in the hymn is particularly yours today?
  2. How are the blessings asked for made available to us, through Christ?

Links:

The Touch of His Hand on Mine

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Words: Jessie H. Brown Pounds (b. Aug. 31, 1861; d. March 3, 1921)
Music: Henry P. Morton (b. _____, 1870; d. _____, 1942)

Note: Jessie Pounds is a well known gospel songwriter. She produced fifty cantata texts, and more than four hundred gospel song texts. Little is known, however, of the composer of the tune used with the present song.

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

For a more detailed discussion of the use of the word “touch” in our hymns, see the note on the previous song, He Touched Me. I realize this is a poetic way of describing a spiritual reality, but I still feel caution is needed if we are to avoid a sensual, sexy connotation to it–especially with the former song’s, “Oh, He touched me!”

Perhaps that’s one reason why hymn writers tend to avoid the expression. There are a few that come to mind, but not many. A couple of examples:

  • In the final stanza of Henry Twells’ fine hymn, At Even Ere the Sun Was Set, the first line says, “Thy touch has still its ancient power.” But we can see the importance of the word there, since the writer is describing the healing ministry of Christ during His time on earth, and assuring us that He can still bring healing today.
  • In the final stanza of Mary Lathbury’s Break Thou the Bread of Life, is the couplet:
    O send Thy Spirit, Lord, now unto me,
    That He may touch my eyes, and make me see:
    But here again there is a connection to the healing ministry of Christ (cf. Matt. 20:32-34). And the writer is careful to distance us from that earthly ministry, by looking to the ministry of the Holy Spirit for the spiritual insight she needs.

On the other hand, especially with the Gaither song, and also with this one, these qualifying conditions do not apply as clearly. “My Friend divine” seems to be a reference to the Lord Jesus, and Mrs. Pounds rejoices (sixteen times, counting the refrains) on the touch of the Lord’s hand. I do realize this is intended in a non-material or spiritual sense. However, I still contend that a little of this kind of anthropomorphism goes a long way (cf. II Cor. 4:18; 5:7). An anthropomorphism attributes physical characteristics to God, who is a spirit Being (Jn. 4:24).

Having dealt with this concern, let me say that there is still merit in this 1913 gospel song. It addresses four circumstances in the Christian life, that are dealt with or ameliorated by the loving intervention of the Lord.

In (1) there is a need for direction and guidance, and the Lord can certainly provide that, through prayer and the study of His Word, through the counsel of Christian friends, and so on (Ps. 32:8; Prov. 3:5-6; Jas. 1:5).

(1) There are days so dark that I seek in vain
For the face of my Friend divine;
But though darkness hide, He is there to guide
By the touch of His hand on mine.

Oh, the touch of His hand on mine,
Oh, the touch of His hand on mine,
There is grace and power, in the trying hour,
In the touch of His hand on mine.

(2) deals with times of temptation in which the Lord can strengthen our resistance and protect us (Matt. 6:13; I Cor. 10:13). (3) seems to be reflecting on times of doubt and discouragement. There too the Lord can help us (Ps. 43:5; Mk. 9:24).

(3) When the way is dim, and I cannot see
Through the mist of His wise design,
How my glad heart yearns and my faith returns
By the touch of His hand on mine.

Finally, even in the hour of death, we can be assured of God’s loving care. He will unfailingly deliver us to our heavenly home (Ps. 73:24; Jn. 14:3).

(4) In the last sad hour, as I stand alone,
Where the powers of death combine,
While the dark waves roll He will guide my soul
By the touch of His hand on mine.

Questions:

  1. How would you define, in spiritual terms, what the author means by the touch of God’s hand?
  2. If you were able to add a stanza to this song, what would its subject be? (That is, in what other area do you appreciate the touch of God?)

Links:

Jesus Is All the World to Me

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Words: Will Lamartine Thompson (b. Nov. 7, 1847; d. Sept. 20, 1909)
Music: Will Lamartine Thompson

Note: Thompson was a successful popular songwriter. At the age of sixteen he wrote “Darling Minnie Gray” and “The Liverpool Schottische” (the Schottische was a nineteenth century dance, like a slow polka). Both songs were published, and he was on his way to a big career in secular music.

But he later committed his life to the service of Christ and focused on writing hymns. (There’s a bit more about him in the Wordwise link.) His best known creation is the song of invitation, Softly and Tenderly Jesus Is Calling. But the present song seems to express his own testimony in directing his talents to the service of the Lord.

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

It’s doubtful whether an accurate monetary value could be placed upon all the wealth of the world. But many individuals are rich in financial terms, and getting richer. It used to be that millionaires were looked upon as fabulously wealthy, but not any more. For someone to have more than a million dollars in cash and assets is now relatively common. There are now over twenty seven hundred billionaires, some possessing a hundred to two hundred billion dollars or more. Their combined wealth is some 14.2 trillion dollars.

It raises the question of how much money is enough. The answer is often: just a little more. As Solomon puts it in the book of Ecclesiastes, “He who loves silver will not be satisfied with silver; nor he who loves abundance, with increase. This also is vanity” (Ecc. 5:10).

The Bible directs us into a better path.

(1) Jesus is all the world to me, my life, my joy, my all;
He is my strength from day to day, without Him I would fall.
When I am sad, to Him I go, no other one can cheer me so;
When I am sad, He makes me glad, He’s my Friend.

(2) Jesus is all the world to me, my Friend in trials sore;
I go to Him for blessings, and He gives them o’er and o’er.
He sends the sunshine and the rain, He sends the harvest’s golden grain;
Sunshine and rain, harvest of grain, He’s my Friend.

The other pertinent question is: What’s to be done with accumulated wealth? The response of a rich man, in a parable of Jesus, was to live it up. He said to himself, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry” (Lk. 12:19). But God said: “Fool! This night your soul will be required of you; then whose will those things be which you have provided?” (vs. 20; cf. Ps. 49:17; I Tim. 6:7). It happened also in an actual incident.

“Now as He was going out on the road, one came running, knelt before Him, and asked Him, ‘Good Teacher, what shall I do that I may inherit eternal life?’ So Jesus said to him, ‘Why do you call Me good? No one is good but One, that is, God. You know the commandments: Do not commit adultery, do not murder, do not steal, do not bear false witness, do not defraud, honour your father and your mother.’ And he answered and said to Him, ‘Teacher, all these things I have kept from my youth.’ Then Jesus, looking at him, loved him, and said to him, ‘One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.’ But he was sad at this word, and went away sorrowful, for he had great possessions.”

Mk. 10:17-22

To see the purpose of this life in terms of acquisition and the accumulation of possessions is short-sighted. It fails to consider eternity and prepare for it. As the Lord Jesus put it, “What profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matt. 16:26). Even the wealth of all the world is not worth the sacrifice of one’s eternal soul.

That’s the conclusion reached by Will Thompson, the popular musician of a century ago. He could well be witnessing to us about his own commitment, in the words of his song. In the penetrating words of missionary C. T. Studd, “Only one life, ‘twill soon be past; / Only what’s done for Christ will last.” If Jesus is indeed “all the world” to the believer, everything else in life relating to values and decisions, will flow from that.

(3) Jesus is all the world to me, and true to Him I’ll be;
O how could I this Friend deny, when He’s so true to me?
Following Him I know I’m right, He watches o’er me day and night;
Following Him by day and night, He’s my Friend.

(4) Jesus is all the world to me, I want no better friend;
I trust Him now, I’ll trust Him when life’s fleeting days shall end.
Beautiful life with such a Friend, beautiful life that has no end;
Eternal life, eternal joy, He’s my Friend.

Questions:

  1. Can you give a couple of examples of how values and decisions will be affected in the life of one for whom Jesus is “all the world”?
  2. How would those same things be affected if commitment to Christ were either non-existent or only halfhearted?

Links:

He Touched Me

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Words: William James Gaither (b. March 28, 1936)
Music: William James Gaither

Note: Bill Gaither graduated from Ball State University with a Masters degree. He majored in English, with a minor in music. After graduating, he taught high school for a number of years. It was around the time when he was teaching school that he started writing and performing gospel music, and he credits his wife Gloria with helping him a great deal with creating the lyrics. Bill and Gloria have contributed many gospel songs to the Christian community.

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

The present song was written in 1963. It has been recorded by Elvis and others, and you can see examples of the renditions on YouTube. Often those performing it sing with closed eyes, sweat, or tears, and sort of a sensual moan (“O-o-oh! He touched me!”). Sorry, but this kind of dramatic play-acting (because I’m sure sometimes that’s what it is) leaves me cold. And some of the fault must fall on the song itself.

It was widely popular in years gone by, perhaps because it focuses on an experience and attending emotions, while being doctrinally vague and saying nothing about repentance and faith, the cross, the efficacy of the shed blood of Christ, or the new birth through the Holy Spirit. It speaks of a life of misery becoming joyful. Who wouldn’t be in favour of that? It’s a message that offends nobody.

Many times the Gospels speak of the touch of Christ, while He was on earth. In most cases this relates to the person’s physical healing from some disease or condition. For example:

  • The healing of leprosy. “Then Jesus put out His hand and touched him, saying, ‘I am willing; be cleansed.’ Immediately his leprosy was cleansed” (Matt. 8:3).
  • The healing of a fever. “Now when Jesus had come into Peter’s house, He saw his wife’s mother lying sick with a fever. So He touched her hand, and the fever left her. And she arose and served them” (Matt. 8:14-15).
  • The healing of blindness. “Then He touched their eyes [the eyes of two blind men], saying, ‘According to your faith let it be to you.’ And their eyes were opened” (Matt. 9:29-30).
  • The healing of deafness and an inability to speak. “And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, ‘Ephphatha,’ that is, ‘Be opened.’ Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly” (Mk. 7:33-35).
  • The healing of a wound. “One of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, ‘Permit even this.’ And He touched his ear and healed him” (Lk. 22:50-51).

These were acts of mercy, and of supernatural power. They were also intended as a confirmation of the Lord’s identity as the promised Messiah (Isa. 35:4-6; cf. Matt. 11:2-6; Acts 2:22). But the “touch” related to physical contact and physical need. Never, to my knowledge, did Jesus convert someone, or deliver an individual from demon possession by a touch. The latter was a battle with spirit forces (cf. Eph. 6:12). No, the touch of Jesus related to the physical realm.

But that is not what Gaither is referring to. “He [the Lord Jesus] touched me.” Likely we’re to understand this in a symbolic or spiritual sense. He touched my life, made contact with me, and ministered to me, through the agency of the Holy Spirit. He touched me spiritually and I was saved. He touched me and I was converted. But none of that is explained in the song.

Yes, the unsaved are in bondage to sin and Satan, and weighed down by “a load of guilt and shame.” But the gospel is that “Christ died for our sins” (I Cor. 15:3). “ In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7). “Believe on the Lord Jesus Christ, and you will be saved” (Acts. 16:31). “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16).

That is the message fallen sinners need to hear. And I’m sure Bill and Gloria Gaither know that, and have accepted Christ’s wonderful salvation for themselves. It’s simply not conveyed in any clear way, in this song.

So, would I ever use the song? Unlikely, but maybe under certain circumstances. It would have to be surrounded by other songs that have a clearer message, or introduced by a sufficient explanation. Used with Christians who know their Bibles, its metaphor would be more apparent. It does speak of the transformation the Lord accomplishes in a life. But, in my view, to those who need its message most, it says far too little.

1. Shackled by a heavy burden,
‘Neath a load of guilt and shame.
Then the hand of Jesus touched me,
And now I am no longer the same.

He touched me, Oh He touched me,
And oh the joy that floods my soul!
Something happened and now I know,
He touched me and made me whole.

Questions:

  1. Is this a song you would use? (Why? Or why not?)
  2. How would you explain the meaning of the Lord’s “touch” to a non-Christian?

Links:

O Say, but I’m Glad

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Words: James Patrick Sullivan (b. _____, 1876; d. _____, 1948)
Music: Mildred Ellen Sullivan (b. _____, 1916; d. _____)

Note: Little is known about the Sullivans. They are father and daughter, and James Sullivan was apparently a pastor. Perhaps his daughter was the pianist in their church, but that is simply speculation. Together, they created a sprightly, joyous gospel song.

(1) There is a song in my heart today,
Something I never had;
Jesus has taken my sins away,
O say, but I’m glad!

O say, but I’m glad, I’m glad,
O say, but I’m glad!
Jesus has come and my cup’s overrun;
O say, but I’m glad!

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

There is certainly a great deal of “gladness” (joy and rejoicing) in the Word of God. Some form of the word “glad” is used in the Old Testament and New Testament 148 times.

Not surprisingly, many of these (forty-one) are found in the book of Psalms, since it is a book emphasizing the praise of God, and we are to “Serve the Lord with gladness; [and] come before His presence with singing” (Ps. 100:2). Our rejoicing relates to the blessings of God, and particularly His deliverance. The Lord has done great things for us, and we are glad (Ps. 126:3).

  • “I will be glad and rejoice in Your mercy, for You have considered my trouble; You have known my soul in adversities, and have not shut me up into the hand of the enemy; You have set my feet in a wide place” (Ps. 31:7-8).
  • (The following passage seems to represent a prophetic vision of Pentecost and the birth of the church.) “This was the LORD’S doing; it is marvellous in our eyes. This is the day the LORD has made; we will rejoice [or, let us rejoice] and be glad in it” (Ps. 118:23-24; cf. Matt. 21:42-44; Acts 4:10-12).
  • “Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments. Those who fear You will be glad when they see me, because I have hoped in Your word” (Ps. 119:73-74).

(2) Wonderful, marvelous love He brings,
Into a heart that’s sad;
Through darkest tunnels the soul just sings,
O say, but I’m glad!

There is gladness in the New Testament too, especially surrounding the person of Christ, what He has done for us, and in the blessing of serving Him. For example:

  • Gladness in His resurrection: “When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord” (Jn. 20:20).
  • Gladness in the growth of the church: “When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord” (Acts 11:23).
  • Gladness in bringing glory to God in suffering: “And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me” (II Cor. 12:9).
  • Gladness in the coming marriage supper of the Lamb: “Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready….Blessed are those who are called to the marriage supper of the Lamb” (Rev. 19:7, 9).

The third stanza of the song seems awkward, poetically, and it is seldom used (see the Cyber Hymnal link below for the text). The final stanza is a gospel invitation for others to come to Christ and enjoy the gladness He brings.

(4) Won’t you come to Him with all your care,
Weary and worn and sad?
You, too, will sing as His love you share,
O say, but I’m glad!

Question:

  1. What is there about Christ or the Christian life that causes you gladness today?
  2. What are some things that will bring even greater gladness when Christ returns?

Links:

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