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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:

The Son of God Goes Forth to War

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Words: Reginald Heber (b. Apr. 21, 1783; d. Apr. 3, 1826)
Music: All Saints New, by Henry Stephen Cutler (b. Oct. 13, 1825; d. Dec. 5, 1902)

Note: This great hymn by Bishop Heber was published posthumously in 1827. Henry Cutler was an accomplished church organist and choir director. His tune was composed for the text. The hymn was written for use on St. Stephen’s Day, December 26th in the formal church calendar.

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

A number of times the New Testament speaks of the Christian life involving spiritual warfare against Satan and his hosts.

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

Who will triumph in this great war? It is the one who, in the words of Heber, “patient bears his cross below,” in other words, those who are committed fully to Christ.

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

(1) The Son of God goes forth to war, a kingly crown to gain;
His blood red banner streams afar: who follows in His train?
Who best can drink His cup of woe, triumphant over pain,
Who patient bears his cross below, he follows in His train.

The hymn writer pictures a great and triumphal procession, with the Lord Jesus Christ at its head. Then comes the church’s first martyr, Stephen (Acts 7:54-60). He was privileged to see the glorified Christ in heaven, perhaps rising to welcome him home (vs. 55). And, even “in midst of mortal pain” he prayed for those who “did the wrong” (vs. 60).

(2) That martyr first, whose eagle eye could pierce beyond the grave;
Who saw his Master in the sky, and called on Him to save.
Like Him, with pardon on His tongue, in midst of mortal pain,
He prayed for them that did the wrong: who follows in his train?

Attention is then turned to the twelve apostles, “a glorious band, the chosen few.” It is likely that each of them eventually was slain as a Christian martyr, with the possible exception of John (who was exiled to Patmos for his faith, Rev. 1:9).

(3) A glorious band, the chosen few on whom the Spirit came;
Twelve valiant saints, their hope they knew, and mocked the cross and flame.
They met the tyrant’s brandished steel, the lion’s gory mane;
They bowed their heads the death to feel: who follows in their train?

Twice repeated, we have the penetrating question: “Who follows in their train?” And it is a “noble army” that does so. Multitudes of believers who are now in heaven, and many who continue the battle in our own day. The fact is many more have died for their faith in Christ in the twentieth and young twenty-first centuries than in all the centuries since Pentecost put together.

(4) A noble army, men and boys, the matron and the maid,
Around the Saviour’s throne rejoice, in robes of light arrayed.
They climbed the steep ascent of heav’n, through peril, toil and pain;
O God, to us may grace be giv’n, to follow in their train.

Billy Graham, in writing about this hymn in Crusade Hymn Stories (published in 1966), makes this interesting observation:

“But what kind of an army can this be, following in the train of Jesus Christ? It would seem that they are all casualties of war who have lost their lives in battle. Can this be a victorious group?” (p. 56).

The answer, of course, is yes! Indeed they are victorious and triumphant. Tertullian in AD 197 wrote against the church’s persecutors, “The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.” (This has often been paraphrased as “The blood of the martyrs is the seed of the church.) Out of seeming defeat has come great victory, again and again.

When Saul set out to persecute believers, they were scattered abroad (Acts 8:1-3), but we read, “Therefore those who were scattered went everywhere preaching the word” (vs. 4). It’s like trying to stamp out a small fire, and finding the sparks fly off and start new fires! Only a short-range view sees the persecution of the saints as a defeat. In eternal terms, it is definitely not (cf. Rev. 7:9-14).

Questions:

  1. How is the oppression and persecution of Christians able, by the grace of God, to cause the church to flourish?
  2. Have you read Foxes Book of Martyrs, by John Foxe, published in 1563? What thoughts and feelings did you have when doing so?

Links:

Brethren, We Have Met to Worship

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Words: George Atkins (b. Apr. 16, 1793; d. Aug. 29, 1827)
Music: Holy Manna, likely by William Moore (details unknown)

Note: George Atkins was a Methodist pastor. Not much is known of William Moore, except that he was a contemporary of Atkins. He published a book in 1825 called The Columbian Harmony, which contained this tune. It’s believed he was likely the composer. The hymn text originally had eight stanzas, including ones about praying for family members, and praying for backsliders. Today, hymn books commonly use only four stanzas.

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

This revival hymn from the early nineteenth century draws on several passages of Scripture. The reference to holy manna recalls God’s provision for the Israelites all their years in the wilderness. It was called “bread from heaven” (Exod. 16:35; Ps. 78:24). Pastor Atkins uses it as a symbol of the blessing of God, in this case His blessing, through the Holy Spirit, on the ministry of the Word.

(1) Brethren, we have met to worship and adore the Lord our God;
Will you pray with all your power, while we try to preach the Word?
All is vain unless the Spirit of the Holy One comes down;
Brethren, pray, and holy manna will be showered all around.

Prayer in this connection is so important. The pastor himself should pray, of course, both in the preparation of his sermon, and before it is preached. The story is told of Charles Spurgeon one Sunday morning. It was time for him to make his way to the platform, but he did not appear. Finally, a deacon when to seek him. Opening the door of his study, the deacon found him, prostrate on the floor, pounding it and crying out to God, “I will not go in alone, I will not go in alone!” He craved some sense of the presence of God with him, and was determined to pray until he got it.

Others should be praying as well. Does your church follow the excellent practice of having some believers gather before the service to pray? It’s a wonderful idea. Then, it’s also possible to offer up short (silent) prayers during the service–and especially during the pastor’s sermon. Just be sure you don’t always use a shovel, but sometimes use a rake. What I mean by that is this. Don’t simply pray, “Lord, this is for her [shovel], this is for him [shovel], help them to receive it.” Also pray, “Lord, this is for me [rake, rake], help me to accept and apply it.”

(2) Brethren, see poor sinners round you slumbering on the brink of woe;
Death is coming, hell is moving, can you bear to let them go?
See our fathers and our mothers, and our children sinking down;
Brethren, pray and holy manna will be showered all around.

Perhaps George Atkins was ahead of his time, given that many (in fact most of our older hymns) deal mainly with men (brethren, he, him, his). But the author specifically includes women, using Miriam as an illustration. Miriam is given a prominent ministry role in Israel, after the people were delivered from bondage (cf. Mic. 6:4). Called a prophetess, she led in the music of worship, after their miraculous crossing of the Red Sea (Exod. 15:20-21).

(3) Sisters, will you join and help us? Moses’ sister aided him;
Will you help the trembling mourners who are struggling hard with sin?
Tell them all about the Saviour, tell them that He will be found;
Sisters, pray, and holy manna will be showered all around.

The final stanza of the hymn pleads for Christian love, and a concern for others who need God’s salvation, picturing a day of rejoicing at what is called the 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.” And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’” And he said to me, “These are the true sayings of God.”

Rev. 19:7-9

This will be a time of great rejoicing, as the church (the bride of Christ) is gathered to Him, redeemed, glorified and rewarded. Will manna–or something like it–be served at that time. I’m not sure. But it is mentioned earlier in Revelation (Rev. 2:17). Further, there is a startling description in one of the parables of the Lord Jesus that suggests He may actually take the role of a servant on that occasion, and “gird Himself and serve us with sweet manna all around.” Who would not love such a Master supremely, and be humbled by the experience?

You yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately. Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them.

Lk. 12:36-37

(5) Let us love our God supremely, let us love each other, too;
Let us love and pray for sinners, till our God makes all things new.
Then He’ll call us home to heaven, at His table we’ll sit down;
Christ will gird Himself and serve us with sweet manna all around.

Questions:

  1. If this parable of Jesus is actually fulfilled at the marriage supper, how will you feel?
  2. Are there ways you can support your pastor more with prayer, especially as it relates to the preaching of the Word?

Links:

When All Thy Mercies, O My God

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Words: Joseph Addison (b. May 1, 1672; d. June 17, 1719)
Music: Belmont, adapted by William Gardiner (b. March 15, 1770; d. Nov. 16, 1853)

Note: Addison was one of England’s greatest writers. He and a former schoolboy chum, Richard Steele, founded a daily newspaper called The Spectator. They determined to give it a higher moral tone that the other papers of the day. Addison appended the text of this hymn to an article he wrote on gratitude. It was published in The Spectator on August 9th, 1712. The original has thirteen wonderful stanzas, which you can read on the Cyber Hymnal (link below). Hymn books today usually use only four or five of these, but all are worth reading and meditating on. In my view this is one of the finest hymns in the English language.

The Cyber Hymnal lists five possible tunes that can be used with this hymn. I’m more familiar with yet another, Belmont. The source of this lovely tune is uncertain. Most trace its origin to Gardiner’s collection of classic melodies that he adapted for use as hymn tunes. His book has this impressive title: Sacred Melodies from Haydn, Mozart, and Beethoven, Adapted to the Best English Poets and Appropriated to the Use of the British Church (London: 1812-15)

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

In his essay on gratitude, Addison says, “If gratitude is due from man to man, how much more from man to his Maker.” Then, he proceeds to describe the blessing of God on a life, all the way from the womb (3), on into eternity (11). In every circumstance and situation of life, he sees the hand of God and work.

(1) When all Thy mercies, O my God,
My rising soul surveys,
Transported with the view, I’m lost
In wonder, love and praise.

(10) Ten thousand thousand precious gifts
My daily thanks employ;
Nor is the least a cheerful heart
That tastes those gifts with joy.

His description of the Lord’s loving care of him when a helpless infant is beautiful, though (3) and (4) are seldom used in hymnals (cf. Ps. 22:9-11; Jer. 1:4-5).

(3) Thy providence my life sustained,
And all my wants redressed,
While in the silent womb I lay,
And hung upon the breast.

(4) To all my weak complaints and cries
Thy mercy lent an ear,
Ere yet my feeble thoughts had learned
To form themselves in prayer.

(5) Unnumbered comforts to my soul
Thy tender care bestowed,
Before my infant heart conceived
From whom those comforts flowed.

Then, we have him navigating “the slippery paths of youth” (graphic phrase!) (cf. Ecc. 12:1; II Tim. 3:14-15).

(6) When in the slippery paths of youth
With heedless steps I ran,
Thine arm unseen conveyed me safe,
And led me up to man.

(7) Through hidden dangers, toils, and deaths,
It gently cleared my way;
And through the pleasing snares of vice,
More to be feared than they.

Times of trial and trouble, both physical and spiritual, are times when he experiences the special ministrations of grace (cf. Ps. 27:5; Heb. 4:14-16).

(8) When worn with sickness, oft hast Thou
With health renewed my face;
And, when in sins and sorrows sunk,
Revived my soul with grace.

Addison’s three stanzas on eternity are too good to miss, though hymn books often use only (11). Everything’s summed up with, “Oh, eternity’s too short / To utter all Thy praise!” With David, the author would say, “Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever” (Ps. 16:11; 23:6).

(11) Through every period of my life
Thy goodness I’ll pursue
And after death, in distant worlds,
The glorious theme renew.

(12) When nature fails, and day and night
Divide Thy works no more,
My ever grateful heart, O Lord,
Thy mercy shall adore.

(13) Through all eternity to Thee
A joyful song I’ll raise;
For, oh, eternity’s too short
To utter all Thy praise!

Questions:

  1. What in this long hymn is the greatest blessing to you today?
  2. What blessings of the Lord can you thank the Lord for today (Ps. 103:2)?

Links:

O Perfect Love

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Words: Dorothy Frances Blomfield Gurney (b. Oct. 4, 1858; d. June 15, 1932)
Music: Perfect Love, by Joseph Barnby (b. Aug. 12, 1838; d. Jan. 28, 1896)

Note: Dorothy Gurney herself has given us an account (below) of how she came to write this beautiful wedding prayer, when she was twenty-five. The “favourite tune” spoken of was one by John Dykes, and you can hear it played at the Cyber Hymnal (link below). However, in less than ten years, Joseph Barnby’s tune–which I believe is superior–replaced it. When Princess Louise, daughter of King Edward VII, and granddaughter of Queen Victoria, was married in 1889, Joseph Barnby wrote his tune specifically for the hymn–which has been used with it ever since.

It was Sunday evening [in 1883], and we were enjoying a time of hymn singing. A song that was particularly enjoyed by all of us was O Strength and Stay, the tune to which was a favourite of my sister. As we finished singing this hymn, someone remarked, ‘What a pity the words of this beautiful song should be unsuitable for a wedding!’ My sister turned to me and challenged, ‘What is the use of a sister who composes poetry if she cannot write new words to a favourite tune? I would like to use the tune at my wedding.’ I picked up a hymn book and said, ‘If no one will disturb me, I will go into the library and see what I can do.’ Within fifteen minutes I was back with the group and reading the words I had jotted down.

Dorothy Gurney

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

Life and love are dominant in God’s nature, and in His dealings with us.

In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him.

I Jn. 4:9

The author decided to make those same qualities central in her hymn. It personifies God as “perfect Love.”

The Bible tells us that sacrificial, self-giving love is such a fundamental quality of God’s character that it’s possible to say that “God is love” (I Jn. 4:8). We cannot expect to attain the infinite perfection of the love revealed in God. “As for God, His way is perfect” (Ps. 18:30). But “whoever keeps [believes and obeys] His word, truly the love of God is perfected [meaning it’s brought to maturity] in him” (I Jn. 2:15).

(1) O perfect Love, all human thought transcending,
Lowly we kneel in prayer before Thy throne,
That theirs may be the love which knows no ending,
Whom Thou forevermore dost join in one.

Mrs. Gurney’s hymn goes on to personify God as “perfect Life” as He’s the source of all life. “He gives to all life, breath, and all things” (Acts 17:25). Since this is so, it’s not surprising that life, too, is almost synonymous with Him, “This is the true God and eternal life” (I Jn. 5:20)–life that He gives freely to all who put their faith in Christ (Jn. 3:16; I Jn. 5:11-12).

(2) O perfect Life, be Thou their full assurance,
Of tender charity and steadfast faith,
Of patient hope and quiet, brave endurance,
With childlike trust that fears nor pain nor death.

(3) Grant them the joy which brightens earthly sorrow;
Grant them the peace which calms all earthly strife,
And to life’s day the glorious unknown morrow
That dawns upon eternal love and life.

Some couples today may feel that this song is “too old-fashioned” to use at their wedding. But it ought to be given a closer look. It would even work as a prayer that is read, rather than sung. Many of the things in it are worthy of meditation, not only by the bride and groom, but by all those present.

The hymn concludes with a Trinitarian benediction, though many hymn books seem to omit it. The form is precisely biblical. “For through Him [Christ] we both have access by one Spirit to the Father (Eph. 2:18). (The “both” mentioned refers to the equal access to God, through Christ, provided for both Jews and Gentiles–cf. vs. 11-13).

(4) Hear us, O Father, gracious and forgiving,
Through Jesus Christ, Thy co-eternal Word,
Who, with the Holy Ghost, by all things living
Now and to endless ages art adored.

Questions:

  1. What are some things in this hymn that are worthy of being emphasized as couples anticipate marriage?
  2. Is this a hymn you would encourage a couple to use at their wedding?

Links:

The Regions Beyond

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Words: Albert Benjamin Simpson (b. Dec. 15, 1843; d. Oct. 29, 1919)
Music: Margaret Mae Simpson (b. April ___, 1878; d. Oct. 9, 1958)

Note: Pastor Simpson’s fine missionary hymn was published in 1904. His daughter Margaret supplied the tune.

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

The phrase that dominates this hymn, “to the regions beyond,” is taken from the words of Paul in Second Corinthians.

Having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, to preach the gospel in the regions beyond you, and not to boast in another man’s sphere of accomplishment. But “he who glories, let him glory in the Lord.”

II Cor. 10:15-17

Or, as J. B. Philips has it, “Our hope is that your growing faith will mean the expansion of our proper sphere of action, so that before long we shall be preaching the gospel in districts beyond you.”

Particularly in the Christian missionary work of the nineteenth and early twentieth centuries, that phrase, “the regions beyond,” came to represent the goal and passion of many servants of Christ. One of these was Canadian pastor and missionary statesman Albert Simpson.

(1) To the regions beyond I must go, I must go
Where the story has never been told;
To the millions that never have heard of His love,
I must tell the sweet story of old.

To the regions beyond I must go, I must go,
Till the world, all the world, His salvation shall know.

The pages of secular history are dotted with the names of intrepid explorers who dared to reach beyond the confines of the European continent to the shores of what was to them a New World. Leif Erickson was apparently the first, at the end of the first millennium, followed by Columbus (1492), Cabot (1497), Magellan (1520), and many more.

These reached beyond the seas that bounded their own lands. Then others, later, dreamed of even grander things. Hot air balloons enabled man to reach beyond the bounds of earth, and Wilbur and Orville Wright pioneered flight in heavier-than-air machines. Though it took half a century more, it was only “one small step for a man” to climb beyond the confines of earth’s atmosphere and eventually reach the moon in 1969.

When it comes to biblical history we can see the same thing. During the three years He was on earth, only once did the Lord Jesus step briefly beyond the borders of the Holy Land. But after His death and resurrection, and before He ascended back to God the Father, Christ commissioned His followers to carry the message of the gospel much further. “You shall be witnesses to Me,” He said, “in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:8).

The book of Acts is the record of how dedicated believers began to do that. Even opposition didn’t stop the spread of the gospel. In fact, the devil rather outsmarted himself in that. If his intention was to stir up the enemies of the cross to stamp out Christianity, it worked in completely the opposite way. The Bible says:

A great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria…those who were scattered went everywhere preaching the word.

Acts 8:1, 4

It was like trying to stamp out a fire, and having the glowing sparks fly off and start new fires elsewhere. One of the missionaries, a converted Jewish Pharisee named Saul (later, Paul), went on three journeys (and likely a fourth, after the end of Acts) preaching the gospel and founding new churches around the Mediterranean world. The hardships and cruelty he faced are graphically reported (II Cor. 11:23-28).

Acts chapter 18 records his early ministry in the city of Corinth. Then, when problems later developed in the church there, he wrote letters to them giving further instruction and calling for corrective measures (the first and second epistles to the Corinthians). It’s near the end of the second letter that Paul speaks of his hope to get things settled in the Corinthian church so he can move on elsewhere, “to preach the gospel in the regions [or lands] beyond you” (II Cor. 10:16)–likely referring to western Greece, Italy and Spain.

(2) To the hardest of places He calls me to go,
Never thinking of comfort or ease;
The world may pronounce me a dreamer, a fool,
Enough if the Master I please.

(3) Oh, you that are spending your leisure and powers
In those pleasures so foolish and fond;
Awake from your selfishness, folly and sin,
And go to the regions beyond.

Questions:

  1. In what areas are missionaries serving who are supported by your church?
  2. Can you think of three or four ways you can encourage and help these servants of Christ (either as a church, or personally)?

Links:

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