"FACE TO FACE"

"Now we see through a glass, darkly; but then face to face..." (1 Cor. 13.12)

INTRO.: A song that takes the language of this verse and applies it to the second coming of Christ, judgment, and going to heaven as a time when we shall see Jesus is "Face to Face" (#399 in "Hymns for Worship Revised" and #379 in "Sacred Selections for the Church"). The text was written by Carrie E. (Mrs. Frank A.) Breck (1855-1934). The tune was composed by Grant Colfax Tullar (1869-1950). A devoted housewife with five daughters, Mrs. Breck gave lyric expression to her faith as she carried out the duties of each day and occasionally sent some of her poems to composer Tullar. In 1898, Tullar was in an evangelistic meeting with the Methodist Church in Rutherford, NY, and staying in the home of the local minister, Charles L. Mead.

One evening there was not enough jelly at the supper table for everyone, and Mrs. Mead, knowing Tullar's fondness for jelly, told him he could have what was left. Tullar replied, "So this is all for me, is it?" The phrase, "All for me," struck him as a good theme for a hymn, so he excused himself to wrote both a text, beginning, "All for me the Savior suffered," and the accompanying music. The song was sung at the evening service. However, Tullar was not fully pleased with his words and resolved to revise them later. The next morning, the postman brought a letter from Mrs. Breck with this poem which exactly fit the melody that he had composed the night before, so he discarded his own text and replaced it with hers. The song first appeared in the 1899 collection, "Sermons in Song #2."

It expresses the joy of being able to greet the Savior when He comes.

I. Stanza 1 says that we are waiting for Christ who died to come back from heaven

"Face to face with Christ my Savior, Face to face, what will it be,

When with rapture I behold Him, Jesus Christ, who died for me?"

A. When Jesus ascended into heaven, it was promised that He would return: Acts 1.11

B. Thus, it is from heaven that we wait for Him to return: Phil. 3.20-21

C. But it is more than just waiting for something to happen, as if seeing an automobile cross over the line and just waiting for it to

crash into another car; rather it is a looking for, an eager expectation: Tit. 2.13

II. Stanza 2 reminds us that our view of Jesus now is only faint

"Only faintly now I see Him, With a darkling veil between,

But a blessed day is coming, When His glory shall be seen."

A. In this life, we see Jesus as if in a mirror rather than in person: 2 Cor. 3.18

B. And even though we wait for Him to return, even now we do not know exactly what we shall be like when we see Him: 1 Jn. 3.1-2

C. But by faith we look forward to the day of the Lord when He shall come back and we can be with Him: 2 Pet. 3.10-13

III. Stanza 3 tells us that when we do see Him, grief and pain will be banished

"What rejoicing in His presence, When are banished grief and pain,

When the crooked ways are straigtened, And the dark things shall be plain."

A. For those who are in Christ at His coming, there will be great rejoicing in His presence: 1 Thes. 2.19

B. At that time, He will usher us into an eternal existence where there will be no grief or pain: Rev. 21.4

C. All the crooked ways will be straightened and the dark things made plain because the corruptible and mortal will be swallowed up in victory: 1 Cor. 15.56

IV. Stanza 4 concludes that when we do see Christ, it will be a blissful moment

"Face to face! O blissful moment! Face to face--to see and know;

Face to face wtih my Redeemer, Jesus Christ, who loves me so."

A. It will be a blissful moment because when Jesus returns, we shall have joy unspeakable and full of glory: 1 Pet. 1.7-9

B. It will be a blissful moment because we shall be reunited with those who have fallen asleep in Christ: 1 Thes. 4.13-17

C. What will make it most blissful is being with our Redeemer, Jesus Christ, who loves us so: Eph. 5.2, Phil. 1.23

CONCL.: The chorus well expresses the hope of the Christian in seeing Jesus when He comes.

"Face to face shall I behold Him, Far beyond the starry sky;

Face to face in all His glory, I shall see Him by and by."

There is a sense in which we can see Jesus "face to face" spiritually, as it were, in His revealed and completed word. But

certainly the most thrilling anticipation for every believer as he reflects about Christ's second coming, the resurrection, and heaven will be that moment of fully being with our Savior "Face to Face."

"FATHER AND FRIEND, THY LIGHT, THY LOVE"

"How precious also are Thy thoughts unto me, O God! how great is the sum of them" (Ps. 139.17)

INTRO.: A hymn that praises God for His omniscient thoughts is "Father And Friend, Thy Light, Thy Love." The text was written by John Bowring (1792-1872). An English Unitarian who became a businessman, social reformer, British politician, diplomat in foreign service, and governor of Hong Kong, he published it in his 1824 "Matins and Vespers," Second Edition. Sometimes the date of 1825 is given. Other famous hymns by Bowring are "In the Cross of Christ I Glory," "God Is Love; His Mercy Brightens," and "Watchman, Tell Us of the Night."

The tune (Hesperus, Quebec, Whitburn, or Venn) was composed by Henry Baker (1835-1910). It was produced in 1854 while Baker was a student in college. Submitted by a friend unsigned to the "Penny Post" of London, England, which in 1861 conducted a search for a new melody for John Keble's "Sun of My Soul," and chosen as winner in 1862 (some sources give this as the date), it was first published without Baker's knowledge or name in "A Hymnal for Use in the English Church" of 1866 by John Grey. After it appeared in "The Hymnal Companion" of 1871 edited by Edward Henry Bickersteth, Baker acknowledged it as his.

Among hymnbooks published by brethren during the twentieth century for use among churches of Christ, the song was used in the 1922 edition of the 1921 "Great Songs of the Church" No. 1 and the 1937 "Great Songs of the Church No. 2" both edited by E. L. Jorgenson; and the 1965 "Great Christian Hymnal No. 2" edited by Tillit S. Teddlie. It is found in the 1971 "Songs of the Church," the 1990 "Songs of the Church 21st C. Ed.," and the 1994 "Songs of Faith and Praise" all edited by Alton H. Howard; the 1986 "Great Songs Revised" edited by Forrest M. McCann; and the 1992 "Praise for the Lord" edited by John P. Wiegand. "Hymns for Worship Revised" uses the same tune with two other hymns (#'s 523 and 646).

The song acknowledges the infinite knowledge and presence of God.

I. Stanza 1 emphasizes the works of God

"Father and Friend, Thy light, Thy love, Beaming through all Thy works we see:
Thy glory gilds the heavens above, And all the earth is full of Thee."

A. The works of God give praise to Him: Ps. 145.10

B. The heavens above declare His glory: Ps. 19.1-2

C. The earth is His and therefore is full of Him: Ps. 24.1

II. Stanza 2 emphasizes the voice of God

"Thy voice we hear, Thy presence feel, While Thou, too pure for mortal sight,

Enwrapt in clouds, invisible, Reignest the Lord of life and light."

A. We hear His voice because He speaks to us through His Son: Heb. 1.1-2

B. However, He is too pure for mortal sight: Exo. 33.20, 1 Jn. 1.18

C. Therefore, He is enwrapt in clouds and invisble: Ps. 97.2, 1 Tim. 1.17

III. Stanza 3 emphasizes the throne of God

"We know not in what hallowed part Of the wide heavens Thy throne may be;

But this we know, that where Thou art, Strength, wisdom, goodness, dwell with Thee."

A. We know that God dwells in heaven: Matt. 6.9

B. However, we do not know exactly in what part of heaven His throne is: Isa. 66.1

C. Yet, we know that strength, wisdom, and goodness dwell with Him: Rev. 4.11

IV. Stanza 4 emphasizes the nearness of God

"Thy children shall not faint nor fear, Sustained by this delightful thought;

Since Thou, their God, art everywhere, They cannot be where Thou art not."

A. God's children shall not faint nor fear because they are preserved by the Lord: Ps. 124.7-8

B. They know that their God is everywhere: Ps. 139.7-12

C. Therefore, they cannot be where He is not because He is not far from everyone of us: Acts 17.27

CONCL.: Hymns such as this were once universal in their usage among people who wished to praise God in song. Unfortunately, over the last forty years, they have largely given way to "praise songs" in many religious services. It is evidently felt by a lot of people that the expressions of worship to God in song from ages past no longer speak to our modern generation's needs. While not necessarily rejecting the new, we should not throw the old out completely. There is nothing outdated in the language of this song as we come before our God and say, "Father and Friend, Thy Light, Thy Love."

"FLING OUT THE BANNER"

"Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth" (Ps. 60.4)

INTRO.: A song which encourages us to hold high the banner of truth that God has given us is "Fling Out The Banner." The text was written by George Washington Doane (1799-1859). It was produced in 1848 for a flag-raising service at the St. Mary's School, Burlington, NJ, first published in Verses for 1851 Commemoration of the Third Jubilee of the S. P. G. (Society for the Propagation of the Gospel), and became famous as a hymn after being used in the 1875 Songs By The Way.

Doane authored several other hymns, the best known of which is probably "Thou art the way, to Thee alone." The tune (Waltham, Camden, or Doane), was composed for this text by Jean (John) Baptiste Calkin (1827-1905). It was first published in The Hymnary of 1872. It has often been used with William Wadsworth Longfellow's holiday carol, "I Heard the Bells on Christmas Day."

Among hymnbooks published by brethren for use among churches of Christ in the twentieth century, the hymn was found in the 1925 edition of the 1921 Great Songs of the Church (No. 1) and the 1937 Great Songs of the Church No. 2 both edited by E. L. Jorgenson; and the 1963 Abiding Hymns edited by Robert C. Welch. The tune is found in the 1963 Christian Hymnal edited by J. Nelson Slater and in the 1986 Great Songs Revised edited by Forrest M. McCann, with "Life Up, Lift Up Your Voices Now" translated from the Greek by John Mason Neale in his 1854 Carols for Eastertide.

"Fling Out The Banner" is one of this nation's first great "missionary hymns."

I. Stanza 1 points out that our banner is related to the cross of Christ

"Fling out the banner! let it float Skyward and seaward, high and wide;

The sun that lights its shining folds, The cross on which the Savior died."

A. "Skyward and seaward, high and wide," suggests the need for the gospel to be preached everywhere: Mk. 16.15-16

B. There is a sun which lights its shining folds: Mal. 4.2, Jn. 8.12

C. This light is pictured as coming from the cross on which the Savior died: 1 Cor. 1.18

II. Stanza 2 points out that this banner is the object of angels' concern

"Fling out the banner! angels bend In anxious silence o'er the sign,

And vainly seek to comprehend The wonder of the love divine."

A. Angels are spirits sent forth to minister for those who will be inherit salvation: Heb. 1.13-14

B. Yet, it is said that revelation of God's plan in the prophets and the gospel is something that angels desire to look into: 1 Pet. 1.10-12

C. In this revelation is manifested the wonder of the love divine: Rom. 5.8

III. Stanza 3 points out that this banner should be seen by heathen lands

"Fling out the banner! heathen lands Shall see from far the glorious sight;

And nations, crowding to be born, Baptize their spirits in its light."

A. This banner is not only the subject of angels' concern but should also be the concern of heathen lands: Gal. 1.16, 2.9

B. Therefore, disciples are to be made of all the nations, including those crowding to be born: Matt. 28.18-20

C. These nations can baptize their spirits in its light as individuals hear and obey the gospel in baptism: Gal. 3.26-28

IV. Stanza 4 points out that this banner should be accepted by sin-sick souls

"Fling out the banner! sin-sick souls Who sink and perish in the strife,

Shall touch in faith its radiant hem, And spring immortal into life."

A. Spiritually, mankind is perishing because all have sinned and come short of the glory of God: Lk. 15.17, Rom. 3.23

B. However, just as the woman with the issue of blood touched the hem of Christ's garment and was made whole, whosoever will may come to receive the benefits of this banner: Matt. 9.20-22, Rev. 22.17

C. The result is that they will spring immortal into the life that Jesus came to bring: Jn. 5.24, 10.10

V. Stanza 5 points out that this banner is for everyone everywhere

"Fling out the banner! let it float Skyward and seaward, high and wide;

Our glory only in the cross; Our only hope, the crucified."

A. Repeating the first two lines of the opening stanza, the author again suggests the need for the gospel to be preached everywhere: Col. 1.23

B. One reason for working to see that the gospel is preached everywhere is that we glory only in the cross: Gal. 6.14

C. Therefore, our only hope is the Crucified one, Jesus Christ: Col. 1.27

VI. Stanza 6 points out that this banner is not anything of our own merit

"Fling out the banner! wide and high, Seaward and skyward, let it shine;

Nor skill, nor might, nor merit ours; We conquer only in that sign."

A. Once again, the author repeats nearly the first two lines of stanza one, but changes the order and alters the thought to "let it shine," which is accomplished as God's people let their lights so shine: Matt. 5.14-16

B. Yet, we must recognize that it is not the result of our own skill, might, or merit: Zech. 4.6

C. Rather, we can conquer only in the sign of the cross: Rom. 8.37

CONCL.: Many today might look at this hymn as being too "paternalistic" or "imperialistic" because it suggests that all nations must hear and respond to the gospel to be acceptable to God. This may explain its absence in many modern hymnbooks. A lot of people who call themselves "Christians" today have been infected with multiculturalism and have decided that it is wrong to preach the gospel (which they interpret as being "Western") to other cultures because, they say, each group needs to "find God" in its own way. However, those who accept the truth of the gospel will continue to see the need to "Fling Out The Banner."

"FOR THE BEAUTY OF THE EARTH"

"Every good gift and every perfect gift is from above, and cometh down from the Father..." (Jas. 1.17)

INTRO.: A song which praises God for every good and perfect gift that He has given to us in this world is "For the Beauty of the Earth" (#24 in "Hymns for Worship Revised"). The text was written by Folliot Sandford Pierpoint (1835-1917). Born in Bath, England, he was educated at Queen's College, Cambridge, and did some teaching, but mainly worked as a writer. Although he penned a number of hymns and published seven volumes of poetry, he is best remembered for this song, which first appeared with eight stanzas in the 1864 "Lyra Eucharista," second edition, of Orby Shipley.

The song was intended as a communion hymn. The idea seems to be that as we remember the death of Christ, which is referred to in some later stanzas omitted in our books, we also need to be reminded of all the other things that God has done for us as well. The idea is said to have come come to Pierpoint at the age of 29 as he was walking around the hills near his hometown in the late spring, surrounded by the lovely countryside and the Avon River.

The tune (Dix) had been composed in 1838 by a German church musician named Conrad Kocher (1786-1872). The melody first appeared as a chorale in one of his works. The arrangement was made in 1861 for "Hymns Ancient and Modern" by William Henry Monk (1723-1889). It was used with William Chatterton Dix's nativity hymn about the wise men, "As With Gladness Men of Old," and has been used with other hymns, such as George Conder's "All Things Praise Thee."

Pierpoint's words praise the Lord for all the wonderful things He has given us.

I. Stanza 1 points out that the beauty of the earth and glory of the skies remind us of God's love

"For the beauty of the earth, For the glory of the skies,

For the love which from our birth Over and around us lies."

A. The earth and all its beauty were created by God and belong to Him: Ps. 24.1

B. The skies and all things in the heavens declare the glory of God: Ps. 19.1

C. Thus, we too should be reminded of God's love as we think about all that is lovely--that is why Paul told us to think on things that are lovely: Phil. 4.8

II. Stanza 2 points out that all the specific wonders of nature should direct our thoughts to the one who created them

"For the wonder of each hour, Of the day and of the night,

Hill and vale and tree and flour, Sun, and moon, and stars of light."

A. God created both the day and the night: Gen. 1.3-5

B. He also created the trees and the flowers: Gen. 1.11-12

C. And He created the sun, moon, and stars: Gen. 1.14-17. All these things were made for the benefit of our lives here on earth

III. Stanza 3 points to the fact that our ability to enjoy the beauty of the earth and the wonder of each hour with our senses shows God's wisdom in creation

"For the joy of ear and eye, For the heart and mind's delight,

For the mystic harmony Linking sense to sound and sight."

A. God created both our eyes and ears so that we might see and hear: Prov. 20.12

B. He also created the heart and mind's ability to delight in what we see and hear: Ps. 4.7

C. While scientists can technically explain how the eyse see and the ears hear, there is still much "mystic harmony" in how our senses operate to turn us to God: Rom. 1.20

IV. Stanza 4 points out that we also benefit from the social joys of home and friendship

"For the joy of human love, Brother, sister, parent, child,

Friends on earth and friends above, For all gentle thoughts and mild."

A. God wants us to experience the joy of human love; that is why He commanded us to love one another: Jn. 13.34-35

B. One form of human love is that of brother, sister, parent, and child in the family relationship which God ordained for our benefit: Gen. 2.24, Eph. 6.1-4

C. And our friends are common blessings of life that many of us often take for granted, but they are also benefits from God to help us: Prov. 17.17

V. Stanza 5 points out that we should be thankful likewise for the church, which is God's ordained agency to accomplish His purpose in this world

"For Thy church which evermore Lifteth holy hands above,

Offering up on every shore Her pure sacrifice of love."

A. The original read "For Thy bride," and the church is the bride of Christ, which He purchased with His own blood: Acts 20.28

B. This church is to lift up holy hands above, which is a symbol for keeping herself without spot and blemish: Eph. 5.25-27, 1 Tim. 2.8

C. Such holiness is necessary for her to offer her pure sacrifice of love, which is praise to God: Heb. 13.15

VI. Stanza 6 points out that the best gift that God has given mankind is the gift of His Son

"For Thyself, best gift divine, To the world so freely given,

For that great, great love of Thin, Peace on earth, and joy in heaven."

A. Jesus is certainly the greatest gift that has ever been given to the world: Jn. 3.16

B. This gift exhibited the wonderful love of God for our salvation: Rom. 5.8, 1 Jn. 3.16

C. As a result, we can have peace with God here on earth and the hope of eternal joy heaven: Lk. 2.14, Col. 1.5

CONCL. Stanza 6 as quoted here is much altered from the original for various reasons, but it is the form used in most books published today. There are also a couple of other stanzas which are almost universally omitted nowadays. The original last two lines of each stanza read,

"Christ, our God, to Thee we raise This our sacrifice of praise."

According to the "Companion to the United Methodist Hymnal," this was altered to its present form, "Lord of all, to Thee we raise This our hymn of grateful praise," because some were squemish about calling Christ God, and because others wanted to make the hymn one simply of thanksgiving. Whatever form we may use, singing this song brings to our minds the thoughts and emotions aroused by the poet's pictures, and in so doing we praise God "For the Beauty of the Earth."

"GATHERING HOME"

"He will dwell with them and they shall be His people....And God shall wipe away all tears from their eyes" (Rev. 21.3-4).

INTRO.: A song which looks forward to that day when God's people will dwell eternally with Him and each other is "Gathering Home" (#246 in "Hymns for Worship Revised" and #370 in "Sacred Selections for the Church"). The text was written by Miss Mariana B. Slade. No information is available about this author. Sometimes the dates of 1826-1882 are given for her, but that may be due to a misunderstanding which confuses her with Mrs. Mary Bridges Canedy Slade, who did live from 1826 to 1882. Some sources identify Mrs. M. B. C. Slade as the author. The tune was composed by Rigdon McCoy McIntosh (1836-1899). He was a Methodist musician and college professor who lived in Nashville, TN, for a while, later established his own music publishing company in Atlanta, GA, and helped to edit some of the first hymnbooks published by the Gospel Advocate. McIntosh arranged many tunes for use with gospel songs, such as "I Am Bound for the Promised Land" and "Take My Life and Let It Be," and composed a few himself.

I do not have any information as to this song's background circumstances, date, or origin of publication. It is true that Mrs. Slade (who would have been Miss Canedy before her marriage) produced words that were often set to music and published by McIntosh, and this may be why the connection was made, but unless there is some mistake in attribution, the difference in the names makes it highly unlikely that she is the same person as the author of this song. However, I suppose that it is not outside the realm of possibility that Miss Mariana B. Slade might have been the daughter of Mrs. Mary Bridges Canedy Slade, although I have no way of knowing for sure.

The earliest book used in churches of Christ where I have found the song is the 1923 "Choice Gospel Hymns" edited by Thomas B. Mosley and published by the Gospel Advocate. After that it appeared in the 1940 "Complete Christian Hymnal" edited by Marion Davis, the Advocate's 1948 "Christian Hymns" edited by L. O. Sanderson, Davis's 1959 "The Hymnal," the 1959 "Majestic Hymns No. 2" edited by Reuel Lemmons and published by the Firm Foundation, and the 1978 "Hymns of Praise" also from Lemmons and the Firm Foundation. "Hymns for Worship Revised" and "Sacred Selections." are the only hymnbook currently published among brethren that I know of to contain the song.

The song pictures heaven as a place where we shall never sorrow nor roam.

I. The first stanza calls heaven a dwelling

"Up to the bountiful Giver of life, Gathering home! gathering home!

Up to the dwelling where cometh no strife, The dear ones are gathering home."

A. In the scriptures, this dwelling is always referred to as "up": 2 Cor. 12.2

B. It is the abode of God, who is the "Giver of life": Matt. 6.9

C. And it is a "dwelling where cometh no strife" because everything that causes strife will not be there: Rev. 22.14-15

II. The second stanza calls heaven a city

"Up to the city where falleth no night, Gathering home! gathering home!

Up where the Savior's own face is the light, The dear ones are gathering home."

A. Heaven is a city "where falleth no night": Rev. 21.25

B. Also, it is a city where the Savior is and where we shall be with Him: 1 Jn. 3.2

C. And there is no night there because the Savior Himself is the light: Rev. 21.23

III. The third stanza calls heaven a beautiful mansion

"Up to the beautiful mansion above, Gathering home! gathering home!

Safe in the arms of His infinite love, The dear ones are gathering home."

A. Heaven is beautiful because of the mansions there: Jn. 14.1-3

B. It is beautiful because we shall be safe in God's arms: Rev. 22.1-5

C. And it is beautiful because shall experience His love for all eternity: 1 Jn. 2.25

CONCL.: It is interesting that Ellis J. Crum in "Sacred Selections" changed the last line of each stanza from "The dear ones are gathering home" to "The saved ones are gathering home" in his zeal to remind everyone who has "dear ones" who are not among the "saved ones" that they will not be in heaven. Certainly, all Christians must recognize that our loved ones who are out of Christ will not be saved unless they obey the gospel, and we should work to lead them to the Lord. But I have many "dear ones" among those who are saints, and I surely expect to see them in heaven--even as Paul promised (1 Thess. 4.13-18).

The chorus goes on to identify who these "dear ones" that are gathering home will be, saying,

Gathering home! gathering home! Never to sorrow more, never to roam;

Gathering home! gathering home! God's children are gathering home."

Shepard and Stevens did not follow Crum's change in this song, but they were somewhat inconsistent because they did so in other songs (e.g., "Only A Step," stanza 3, line 2--"Saved ones" instead of "Loved ones for you, now watch and wait"). Of course, God Himself will be the judge and ultimately decide who will and will not be in heaven, and we shall have to be satisfied with that. What we need to do is to make sure that we are living in harmony with His will so that we can be among that great throng of the redeemed who when Jesus returns will be "Gathering Home."

"GIVE ME THE BIBLE"

"Thy word is a lamp unto my feet, and a light unto my path" (Ps. 119.105)

INTRO.: Read TEXT. A song which points us to the Bible as a lamp to our feet and a light to our path is "Give Me The Bible" (#500 in "Hymns for Worship Revised" and #501 in "Sacred Selections for the Church"). The text was written by Priscilla Jane Owens (1829-1907). Perhaps her best known hymn is "Jesus Saves." The tune (Grammata) was composed by Edmund Simon Lorenz, who was born at North Lawrence, near Canal Fulton, OH, in Stark County not far from Canton, on Juny 13, 1854, the son of missionary to German immigrants in Ohio. The Lorenz family were originally Adventists who had emigrated from Messer, Russia, near Saratow. Educated at Otterbein University, Union Biblical Seminary of the United Brethren, and Yale Theological Seminary, where he received the LL.D. degree, Edmund also studied music at the University of Leipzig in Germany, where he received at Mus. Doc. degree. At the age of twenty, he was music editor of the first United Brethren hymnbook with tunes, the 1874 "Hymns of the Sanctuary and Social Worship."

It is not known precisely when this hymn was produced, but it was probably around 1883 when it was first published in "Happy Voices for Sunday School," compiled by Lorenz for W. J. Shuey of Dayton, OH. Lorenz became a minister among the United Brethren and served the High St. church in Dayton from 1884 to 1886. During this time, he edited, along with Isaiah Baltzell, "Gates of Praise" and "Notes of Triumph for the Sunday School" for the United Brethren Publishing House. After this he was President of Lebanon Valley College in Annville, PA, from 1886 to 1888. However, he suffered a complete collapse due to overwork and left both church and college work because of his health. Returning to Dayton, he founded the music publishing firm of Lorenz and Company, which published several periodicals, including "The Choir Leader" beginning in 1894, "The Choir Herald," and "Kirchenchor," both beginning in 1897.

Lorenz's published works include "Practical Church Music" in 1909, "Church Music--What Every Minister Should Know About It" in 1923, "Music in Work and Worship" in 1925, and "Practical Hymn Studies." Compiler of several Sunday school song books, in 1935 he edited "The Church Hymnal: the Official Hymnal of the United Brethren in Christ." His best known work is "The Singing Church," published in 1937, and he was in wide demand as a lecturer on church music both in this country and abroad. In addition to editing Sunday school books, hymnals, and choir magazines, he also wrote or arranged many hymns and tunes that have been used among churches of Christ, including "Wonderful Love of Jesus" and "Thou Thinkest, Lord, of Me." He died at Dayton on July 11, 1942.

This hymn stresses the importance of the Bible to our lives here on earth.

I. Stanza 1 teaches us that God's word is a star of gladness gleaming

"Give me the Bible, star of gladness gleaming, To cheer the wanderer lone and tempest-tossed;

No storm can hide that radiant peaceful beaming, Since Jesus came to seek and save the lost."

A. God sent us His word to guide us to Jesus, just as He sent the start to guide the wisemen to Jesus in Bethlehem: Matt. 2.1-2

B. This word brings us cheer when we are lone and tempest tossed, just as Jesus did to His apostles in the storm: Matt. 14.22-27

C. The reason for this is that the word points us to Jesus who came to seek and save the lost: Lk. 10.9

II. Stanza 2 teaches us that God's word is a lamp of faith to show our Savior near

"Give me the Bible when my heart is broken, When sin and grief have filled my soul with fear;

Give me the precious words by Jesus spoken, Hold up faith's lamp to show my Savior near."

A. All people face times of trial when their hearts are broken and sin and grief fill their souls with fear: 1 Pet. 2.12

B. However, we have in the Bible the words by Jesus spoken, confirmed to us by inspired messengers: Heb. 2.1-4

C. Therefore, we can be sustained by a faith which will keep us justified because it comes from His word: Rom. 5.1, 10.17

III. Stanza 3 teaches us that God's word is a lamp which enlightens our steps

"Give me the Bible, all my steps enlighten, Teach me the danger of these realms below;

That lamp of safety o'er the gloom shall brighten, That light alone the path of peace can show."

A. As we journey in these dark realms below, we need something to enlighten our eyes: Eph. 1.18

B. Thus, God gave us the light of the glorious gospel of Christ to brighten the gloom: 2 Cor. 4.4

C. This light alone can show us the strait and narrow pathway to peace: Matt. 7.13-14

IV. Stanza 4 teaches us that God's word is a lamp which guides us to eternal life in heaven

"Give me the Bible, lamp of life immortal, Hold up that splendor by the open grave;

Show me the light from heaven's shining portal, Show me the glory gilding Jordan's wave."

A. The Bible is the lamp of life immortal because it is profitable to equip us for everything that we need: 2 Tim. 3.14-17

B. It shines its splendor by the open grave, reminding us that Jesus Christ was raised from the dead and became the firstfruits of those who sleep: 1 Cor. 15.20

C. As a result, it makes known to us the hope of a home with God in glory: Tit. 1.1-2

CONCL.: The chorus continues to make the request for direction from God's word:
"Give me the Bible, holy message shining, Thy light shall guide me in the narrow way;

Precept and promise, law and love combining, Till night shall vanish in eternal day."

If it is my desire to please God in this life and go to heaven when it is over, then my constant plea must be to "Give Me The Bible."

"GLORIOUS THINGS OF THEE ARE SPOKEN"

"Glorious things of thee are spoken, O city of God" (Ps. 87.3)

INTRO.: A hymn about the glory of the church based upon the above passage is "Glorious Things of Thee Are Spoken" (#143 in "Hymns for Worship Revised"). The text was written by John Newton (1725-1807). Best known as the author of "Amazing Grace," he produced both songs in 1779 for Book 1 of the "Olney Hymns" that he published with William Cowper. The tune (Austrian Hymn or Austria-Haydn) was composed by Franz Joseph Haydn, who was born ar Rohrau, Austria, on Mar. 31, 1732, the son of a wheelwright. Brought up in the Roman Catholic School of St. Stephen's, Vienna, he sang in the choir and received his initial musical training there. His musical ability was recognized at an early age, and he soon established a reputation as a composer. In 1761 he became musical director to the Hungarian family of Prince Paul Esterhazy at their Vienna palace, remaining in this position for the next thirty years. This afforded him rich opportunities for musical creativity and experimentation.

In 1794, Haydn first visited England, heard Britain's national anthem "God Save the King," and desired to write a similar one for Austria. The emperor's birthday on Feb. 12, 1797, provided him the opportunity to do so. He provided this music as a setting for Lorenz Hauschka's "Gott erhalte Franz der Kaiser," and it was first sung on that day to honor Emperor Franz II. It may have been possibly based on a Croatian folksong, "Vjatvo rano se ja vstanem." Later, Haydn used the same tune as a theme for variations in the slow movement of his string quartet known as the "Emperor" or "Kaiser," op. 76, no. 3. Five years after its composition, it was first used for a hymn in England by Edward Miller in his 1802 "Sacred Music." Its first appearance with Newton's text was in the 1889 edition of "Hymns Ancient and Modern." It is still used in Germany for the national song "Das Deutschlanlied," but because of the associations of the first stanza ("Deutschland, Deutschland uber alles") with the Nazis, the third stanza ("Einigkeit und Recht und Freiheit") is now used for the German anthem.

Raised a devout Roman Catholic, Haydn was a firm believer in Christ. He once wrote, "When I think of the divine Being, my heart is so full of joy that the notes fly off as from a spindle; and, as I have a cheerful heart, He will pardon me, if I serve Him cheerfully." During his lifetime, he composed more than one hundred symphonies, 22 operas, four oratorios, several concerti, church music, and a great deal of chamber works. Many themes from these works have been adpated into hymn tunes, and today he is considered one of the greatest composers of the Viennese "classical" period. He always began each manuscript with the inscription, "In Nomine Domini," and signed at the end, "Soli Deo Gloria!" or "Laus Deo." On a subsequent visit to England later in 1797, he received an honorary Mus. D. degree from Oxford University. His death occurred in Vienna, Austria, on May 31, 1809.

This hymn describes the church of our Lord using Old Testament imagery.

I. Stanza 1 calls it Zion, after the city which David conquered and in which was the temple.

"Glorious things of thee are spoken, Zion, city of our God! He whose word cannot be broken Formed thee for His own abode:
On the Rock of Ages founded, What can shake thy sure repose? With salvation's walls surrounded, Thou mayest smile at all thy foes."

A. Zion of the Old Testament is a type or figure of the church that Christ established in the new: Ps. 48:1-3

B. As the temple of the Old Testament was the symbol of God's presence among His people, so the church is the spiritual abode of God among men: Eph. 2:19-22

C. It is founded upon the Rock of Ages, Jesus Christ Himself: Matt. 16:18, 1 Cor. 3:11

II. Stanza 2 pictures this spiritual city as a beautiful place with living waters

"See, the streams of living waters, Springing from eternal love, Well supply thy sons and daughters, And all fear of want remove:
Who can faint while such a river Ever flows their thirst t'assuage? Grace, which like the Lord the Giver, Never fails from age to age."

A. The Old Testament prophets foresaw this Zion as a "place of broad rivers and streams" where "The LORD is our Lawgiver" (Isa. 33:20-22)

B. In it, Jesus gives us the living water which springs up to everlasting life: Jn. 4.10-14

C. All this symbolizes the grace from the Lord, the Giver, by which we are saved and which never fails from age to age: Eph. 2.8-10

III. Stanza 3 changes the figure to God's wilderness provisions for Israel

"Round each habitation hovering, See the cloud and fire appear For a glory and a covering, Showing that the Lord is near;

Thus deriving from their banner Light by night and shade by day, Safe they feed upon the manna Which He gives them when they pray."

A. During their wilderness journey, God guided His people with the pillar of cloud by day and the pillar of fire by night: Exo. 13.22

B. Also, He fed them with manna: Exo. 116.4-18

C. In like manner, God through His Son Jesus Christ provides for and feeds us spiritually in the church because Jesus Himself is the bread of life come down from heaven: Jn. 6:30-35

IV. Stanza 4 makes application of the Old Testament figures to the church

"Blest inhabitants of Zion, Washed in the Redeemer's blood; Jesus, whom their souls rely on, Makes them kings and priests to God.

'Tis His love His people raises Over self to reign as kings; And as priests, His solemn praises, Each for a thank offering brings."

A. The inhabitants of Zion are those who have been saved and added by the Lord to His church: Acts 2:38, 41, 47

B. Thus, they have been washed in the Redeemer's blood: Eph. 1:7

C. The concept of being kings and priests, so prominent in the Old Tesament, is true of the citizens of this spiritual Zion because they have been washed from their sins in Christ's blood: Rev. 1.5-6

V. Stanza 5 concludes with a comparisons of the benefits of spiritual Zion to the things of this world

"Savior if [most of our books have 'since'] of Zion's city I, through grace, a member am, Let the world deride or pity, I will glory in Thy name;

Fading is the worldling's pleasure, All his boasted pomp and show; Solid joys and lasting reasure None but Zion's children know."

A. It is a blessing and a privilege that we can, by the grace of God, be members of his spiritual Zion: 1 Cor. 12.12-13

B. Therefore, we must remember that we are not of this world and not be conformed to the fading pleasures of this world: Rom. 12.1-2

C. Rather, we must recognize that the earthly Zion or church of our Lord becomes the platform upon which we look for the heavenly city in which to dwell with God forever: Rev. 21.1-5

CONCL.: Among hymnbooks published by members of the Lord's church in the twentieth century for use in churches of Christ, this hymn was included in the 1921 "Great Songs of the Church" No. 1 and has been found in many others, though not all. Of the many hymn texts written by Newton, this is considered generally to be one of his finest and most joyous. And when this text is wedded to the stirring music of Haydn, it makes a worthy and uplifting hymn of worship for any congregation. It helps us to be thankful for the church that Jesus purchased with His own blood when we think enough of it to say, "Glorious Things Of Thee Are Spoken."