*STARTLOGIC SUPPORT INSERT/SAVE TEXT. PLEASE REMOVE* Note from Wayne S. Walker: Over the past several years, I have posted on various e-mail lists weekly hymn studies which give biographical information about the authors and composers of different hymns along with background material and a scriptural exposition of each hymn. I am currently trying to go back and post some of the previous hymn studies on this website, and I will start posting current ones each week. They will be arranged in alphabetical order by title. Also, some of these hymn studies, along with many others, are now included in book that I have written entitled Songs of Zion. It can be ordered from the publisher by calling 1-800-423-2484 or going to www.faith-facts.com. If you have any questions or comments, you can contact us by e-mail at: defender@defenderoftruth.com. And if you would like to receive a daily hymn study, similar to those on this website, by e-mail, you can join the Hymn of the Day list by sending a blank e-mail to hymnoftheday-subscribe@yahoogroups.com. "MAKE ME A CHANNEL OF BLESSING" "Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work" (2 Tim. 2.21). INTRO.: A song which encourages us to be vessels of honor, fit for the Master and prepared for every good work is "Make Me A Channel Of Blessing" (#96 in "Sacred Selections for the Church"). The text was written and the tune (Euclid) was composed both by Harper G. Smyth (1873-1945). A native of New York City, NY, he received his musical training in that city and for two years was a member of the Metropolitan Opera Company. After working briefly in Atlanta, GA, and Indianapolis, IN, he served as song leader on tours with Maud Ballington Booth of the Salvation Army and evangelist J. Wilbur Chapman. This song was produced in 1903. The earliest collection in which it has been found is "Hymns, Psalms, and Spiritual Songs," compiled in 1904 by James McGranahan. In 1913 Smyth settled in Cleveland, OH, where he maintained a vocal studio and was active in the musical life of the city, which included being the official songleader for the National Republican Convention which was held at Cleveland in 1924. In April of 1945 he suffered a stroke while leading singing for a group of recruits at the Army Induction Center and died four months later. Among historic hymnbooks used in churches of Christ, the song is found in the 1921 "Great Songs of the Church" No. 1 (#143) and the 1937 "Great Songs of the Church No. 2" (#117) both edited by E. L. Jorgenson; and the 1935 "Christian Hymns" No. 1 (#56) and the 1948 "Christian Hymns No. 2" (#89) both edited by L. O. Sanderson. Among books currently in use, it is found in the the 1971 "Songs of the Church" (#344) edited by Alton H. Howard; and the 1992 "Praise for the Lord" (#341) edited by John P. Wiegand, in addition to "Sacred Selections." This song tells us how we can be channels of blessing for God I. Stanza 1 says that we must tell the lost of the Savior "Is your life a channel of blessing? Is the love of God flowing through you? Are you telling the lost of the Savior? Are you ready His service to do?" A. The love of God for mankind is wonderful, but if we have received it, He wants it to flow through us to others: 1 John 4.9-11 B. And the way we let this happen is to tell others of what He has done for us, as Jesus asked the healed demoniac to do: Mk. 5.1 19 C. In this way, we will be ready His service to do: Isaiah 6.8 II. Stanza 2 says that we must urge upon those who are straying the message of the cross "Is your life a channel of blessing? Are you burdened for those that are lost? Have you urged upon those who are straying The Savior who died on the cross?" A. Paul was certainly burdened for those who were lost: Rom. 10.1-3 B. And he urged upon those who were straying by preaching the gospel of Christ that they might be reconciled to God: 2 Cor. 5.18-20 C. The message of the Savior who died on the cross may seem as foolishness to the world, but it is the only way of salvation: 1 Cor. 1.18-24 III. Stanza 3 says that we must speak the word of salvation to those in sin "Is your life a channel of blessing? Are you daily telling for Him?" Have you spoken the word of salvation To those who are dying in sin?" A. Speaking for Jesus should be something that is a part of our lives every day: Lk. 9.23, Acts 2.46, Heb. 3.13 B. And what we should be speaking every day is the gospel of Christ which is God's power to salvation: Rom. 1.16 C. Why? Because there is a whole wide world out there who is dying in sin: 2 Cor. 5.10-15 IV. Stanza 4 says that we must have lives that are free from all sin so that we will not be barriers and hindrances to others "We cannot be channels of blessing If our lives are not free from all sin; We will barriers be and a hindrance To those we are trying to win." A. Obviously, the Bible teaches that no one, even Christians, are perfectly free from all sin, but we cannot continue to live in sin and be channels of blessing: 1 Jn. 3.4-9 B. If those who are supposed to be Christians do continue in sin, they will become barriers and hindrances to others: 1 Tim. 5.14, Tit. 2.7-8 C. Therefore, we need to keep our lives pure and holy that we might have an influence for good on those we are trying to win: 1 Pet. 1.15, 2.11-12 CONCL.: The chorus asks God to help us in achieving these goals: "Make me a channel of blessing today, Make me a channel of blessing, I pray; My live possessing, my service blessing; Make me a channel of blessing today." As a Christian, it should be my daily aim and prayer to God that He would help to "Make Me A Channel Of Blessing." "MEET ME THERE" "In the midst...on either side of the river, was there the tree of life..." (Rev. 22.2). INTRO.: A song about heaven that mentions the river on either side of which is the tree of life is "Meet Me There" (#441 in "Sacred Selections for the Church"). The text was written, under the penname of Henrietta E. Blair, by Frances Jane Crosby VanAlstyne, who for professional reasons used her maiden name of Fanny J. Crosby (1820-1915). The tune was composed by William James Kirkpatrick (1838-1921). The song was first published in Kirkpatrick's 1885 "Songs of Joy and Gladness." The copyright was renewed in 1913 by Hope Publishing Co. Fanny J. Crosby was such an enormously popular writer of gospel song texts during the late 1800's and even into the early 1900's that her primary publisher, Biglow and Main of New York City to whom she was under contract, as finding that many of it collections consisted almost entirely of her songs. Therefore, wanting the buyers of their books to think that they were not limited to a single author, they used pennames for many of her hymns. Other publishers, such as Kirkpatrick's Praise Publishing Co. of Philadelphia, had to use pennames for many of her songs because of her contract to Biglow and Main. In songbooks published by members of the Lord's church for use among churches of Christ in the twentieth century, this song first appeared, so far as I know, in the 1956 "Sacred Selections." To my knowledge, it was not included in any of the most popular books during that time, including "Great Songs" by E. L. Jorgenson, the Gospel Advocate's "Christian Hymns" series, and books published by the Firm Foundation. It is found in the 1971 "Songs of the Church" edited by Alton H. Howard and the 1992 "Praise for the Lord" edited by John P. Wiegand. The song both expresses the desire for heaven and the encouragement of others to go. I. In stanza 1, heaven is a place of joy "On the happy, golden shore, where the faithful part no more, When the storms of life are o'er, meet me there; Where the night dissolves away into pure and perfect day, I am going home to stay, meet me there." A. In the figurative language of Revelation, the throne of God is pictured as being surrounded by a sea of glass like crystal: Rev. 4.6; thus in poetry, the eternal state of the redeemed is often pictured as being "on the other shore." B. It is a place of joy because when the storms of life are over, the faithful will part no more but will serve and reign forever: Rev. 22.3-6 C. Another reason for this joy is that the night will dissolve away into pure and day, there being no night there because the glory of God and the Lamb illuminate it: Rev. 21.23-25 II. In stanza 2, heaven is a place of peace. "Here our fondest hopes are vain, dearest links are rent in twain, But in heaven no throb of pain, meet me there; By the river sparkling bright, in the city of delight, Where our faith is lost in sight, meet me there." A. Heaven is contrasted with life on earth where our fondest hopes are vain and dearest links are rent in twain because of death: Heb. 9.27 B. However, heaven will be a place of peace because in it will be no throb of pain: Rev. 21.4 C. This peace will be enjoyed by the river sparkling bright where our faith is lost in sight; faith involves things not seen: Heb. 11.1; however, in heaven the unseen world will become reality, so the poets often speak of heaven as a place where faith is lost in sight III. In stanza 3, heaven is a place of fellowship "Where the harps of angels ring, and the blest forever sing, In the palace of the King, meet me there; Where in sweet communion blend heart with heart, and friend with friend, In a world that ne'er shall end, meet me there." A. The redeemed will be with the angels, whose harps will ever ring; all of our books which have this song follow the change made by Ellis Crum, "Where the songs of angels ring." As I have noted before, I assume that this change was made because some claim that since the book of Revelation mentions harps in heaven we can have instrumental music on earth. Of course, we understand that the "harps" of Revelation are not intended to be literal but symbolic of the beautiful music there. However, it seems to me that if we can read those passages in Revelation which talk about harpers harping on their harps and understand this to be figurative, we can sing songs about harpers harping on their harps and understand them to be figurative also (unless someone wants to go and change all the "harp" references in Revelation to "songs" as well): Rev. 14.1-2 B. The redeemed will also be with the blest of all ages: Matt. 8.11 C. And the redeemed will be with the King in His palace, because that is where Christ is sitting upon His throne: Heb. 8.1 CONCL.: The chorus continues to emphasize the beauty and glory of heaven that makes us want to go there: "Meet me there, meet me there, Where the tree of life is blooming, meet me there; When the storms of life are o'er, on the happy golden shore, Where the faithful part no more, meet me there." The last time that I ever heard the beloved James Cope, well-known gospel preacher and late President of Florida College, speak was at the 1990 Florida College lectures where the theme was "Reemphasizing Bible Basics in Current Controversies" and his closing speech on Thursday night was "The End of the Journey." As he concluded with "A Glimpse of Heaven," he made reference to this song, saying, "While time and opportunity yet afford, I want us to sing about meeting each other there. It is a song our fathers and mothers know well. While we remain here, we can profit greatly by carrying its sentiments constantly in our hearts. Let us sing 'Meet Me There.'" After this, brother R. J. Stevens led the audience in singing this song. As I think about my own desire to go to heaven, as well as all the faithful who have gone on before and all those who will come hereafter, I should want to encourage as many as possible to "Meet Me There." "MOMENT BY MOMENT"
"...The promise of life which is in Christ Jesus..." (2 Tim. 1.1) INTRO.: A hymn which discusses the constant nature of the life which is in Christ Jesus is "Moment By Moment" (#242 in "Sacred Selections for the Church"). The text was written by Daniel Webster Whittle (1840-1901). The tune (Whittle) was composed by his daughter, May Whittle Moody, who was born at Chicago, IL, on Mar. 20, 1870. Her father was a revival evangelist and associate of Dwight L. Moody. Originally named Mary, she preferred to be called "May." At age fifteen, she attended the Girl's School which was established by Moody in Northfield, MA. Later, she was educated at Oberlin College in Ohio and at the Royal Academy of Music in London, England. Having a fine singing voice, she often assisted Whittle and Moody in their evangelistic campaigns. In 1893, when Whittle was at the World's Columbian Exposition in Chicago, an English preacher named Henry Varley remarked to him that he did not care for the song "I Need Thee Every Hour" because he felt that he needed the Lord every moment of the day. After he reflected a while on this remark, Whittle, who had authored several other gospel songs such as "I Know Whom I Have Believed," penned these words and his daughter provided the music. It was first printed that year as a leaflet, but was later published in the 1894 "Christian Endeavor Hymns," and was also included in "Sacred Songs No. 1" of 1896 edited by Ira D. Sankey, James McGranahan, and George C. Stebbins. To be fair, when Mrs. Annie Sherwood Hawks wrote "I Need Thee Every Hour," she did not necessarily mean that she needed Christ at 3:00 but did not need Him again until 4:00. Rather, this was just her way of saying that she needed Him all the time. The year after the "Moment By Moment" was produced, Miss Whittle married William R. Moody, the son of D. L. Moody. They were the parents of six children, two of whom died in infancy, and they lived in Northfield, MA, where her husband was the head of the Northfield Schools and the Mount Hermon Conference Center founded by his father. May Whittle Moody was co-editor with Charles M. Alexander of the "Northfield Hymnal, No. 3." After living a long and fruitful life at Northfield, she died there at the age of 93 on Aug. 20, 1963. This hymn reminds us of the blessings that accompany our daily life with Christ. I. Stanza 1 says that we belong to Him. "Dying with Jesus, by death reckoned mine; Living with Jesus, a new life divine; Looking to Jesus till glory doth shine, Moment by moment, O Lord, I am Thine." A. Christians belong to Jesus because they have died with Him in baptism: Rom. 6.3-4 B. After this, they have been raised with Him as new creatures: 2 Cor. 5.17 C. And throughout their lives, they can look to Jesus as their guide: Heb. 12.1-2 II. Stanza 2 says that He cares for us. "Never a trial that He is not there, Never a burden that He doth not bear; Never a sorrow that He doth not share, Moment by moment I'm under His care." A. He cares for us in our trials: 1 Pet. 4.12 B. Because He cares for us, He promises to help us bear our burdens: Ps. 55.22 C. And we can trust in Him to share all our sorrows: Jn. 16.20-22 III. Stanza 3 says that He thinks on us. "Never a heartache, and never a groan, Never a teardrop and never a moan; Never a danger but there on the throne, Moment by moment He thinks on His own." A. He thinks about us in our heartaches and groanings: 2 Cor. 5.2-4 B. He thinks about us when we are weeping and moaning: Ps. 56.8-11 C. He thinks about us in any danger, and because He is on the throne we can go to Him to find help: Heb. 4.14-16 IV. Stanza 4 says that He abides with us. "Never a weakness that He doth not feel, Never a sickness that He cannot heal; Moment by moment, in woe or in weal, Jesus, my Savior, abides with me still." A. Jesus has promised to abide with us in our weaknesses: 2 Cor. 12.9-10 B. He has promised to abide with us when we are sick, offering healing for both body and mind: Jas. 5.13-15 C. In fact, He has promised throughout life, in both good and bad, to abide with us: 1 Jn. 3.23-24 CONCL.: The chorus reminds us that Christians can have these blessings at all times. "Moment by moment I'm kept in His love; Moment by moment I've life from above; Looking to Jesus till glory doth shine; Moment by moment, O Lord, I am Thine." Of course, as John says, if we want Jesus to abide in us, we must abide in Him by keeping His word. But when we do this, we can have the blessed assurance that He will be with us and bless us "Moment By Moment." "MORE ABOUT JESUS" "But grow in grace and...knowledge of our Lord Jesus Christ" (2 Pet. 3.18) INTRO.: A song which speaks of the work of the Holy Spirit in revealing the will of Christ by which we grow in grace and knowledge is "More About Jesus" (#406 in "Hymns for Worship Revised" and #43 in "Sacred Selections for the Church"). The text was written by Eliza Edmunds Hewitt (1851-1910). A native of Philadelphia, PA, who became a school teacher, she was struck across the back with a heavy slate by a boy in one of her classes, thus receiving a severe injury. As a result, she became an invalid for an extended period of her life. After the injury, she was placed in a heavy cast for six months. Following her confinement, the doctor let Eliza go for a short walk in a nearby park on a warm spring day. Her heart overflowing with joy for her recovery, she returned home and penned one of her first and best-known hymns, "There's Sunshine In My Soul Today." Out of this experience she developed a desire to share her feelings with others through writing poetry and became a prolific writer of children's verses. Various musicians began setting her words to music. Some of her children's poems came to the attention of composer John Robson Sweney (1837-1899). Sweney produced several well-known melodies, such as that used with Fanny Crosby's "Tell Me the Story of Jesus." As a result of this initial contact, the two collaborated on many well-known hymns, including this one, which was first published in "Glad Hallelujahs" co-edited by Sweney in 1887 with William James Kirkpatrick (1838-1921). Kirkpatrick also produced many famous melodies, including the one used with Fanny Crosby's "Redeemed, How I Love to Proclaim It." According to this song, the Holy Spirit reveals to us several things about Jesus Christ in the scriptures: I. According to stanza 1, we learn of His grace "More about Jesus would I know, More of His grace to others show; More of His saving fullness see, More of His love who died for me." A. Paul commends us to the word of God's grace which is able to build us up: Acts 20.32 B. The result of this grace is the saving fullness of Christ: Eph. 2.8 C. And God's grace is manifested through the love of Christ who died for us: 1 Jn. 3.16 II. According to stanza 2, we learn of His holy will "More about Jesus let me learn, More of His holy will discern; Spirit of God my teacher be, Showing the things of Christ to me." A. Christ came to do God's will, and we must determine to do His will also: Heb. 10.9-10 B. But how do we know God's will? The Spirit is our teacher: Jn. 16.13 C. And how do we learn God's will from the Spirit today? By the word revealed to inspired apostles and prophets: Eph. 3.3-5, 6.17 III. According to stanza 3, we learn about His word "More about Jesus in His word, Holding communion with my Lord; Hearing His voice in every line, Making each faithful saying mine." A. It is through the word that we can come into a right relationship with the Lord and have communion with Him: 1 Pet. 2.1-2 B. It is through the word that we hear His voice: Matt. 17.5 C. And it is through the word that we can make each faithful saying ours by obedience: Heb. 5.8-9 IV. According to stanza 4, we learn about His coming "More about Jesus on His throne, Riches in glory all His own; More of His kingdom's sure increase, More of His coming, Prince of Peace." A. The word tells us that Jesus is now on His throne in heaven: Acts 2.30-32 B. The word also tells us that His kingdom increases whenever lost souls are saved and translated into it: Col. 1.13 C. But the word also tells us that He shall return from heaven, and so we need to be waiting and preparing for Him: Phil. 3.20-21 CONCL.: The chorus echoes the desire that each of us should have to know more about Jesus through His word. "More, more about Jesus, More, more about Jesus; More of His saving fullness see, More of His love who died for me." So the Holy Spirit, as the third member of the Godhead, is important to us because it is through His revelation of the scriptures that we can learn "More About Jesus." "MORE HOLINESS GIVE ME" "...Perfecting holiness in the fear of God" (2 Cor. 7.1) INTRO.: A song which encourages us to perfect holiness and asks God for His help in doing so is "More Holiness Give Me" (#352 in "Hymns for Worship Revised" and #44 in "Sacred Selections for the Church). The text was written and the tune (My Prayer) was composed both by Philip Paul Bliss (1838-1876). A native of Pennsylvania, Bliss became an itinerant music teacher but left a promising secular music career to join with revival evangelists Dwight L. Moody and Daniel W. Whittle as a songwriter and music director for their campaigns. He was killed in a tragic train wreck near Ashtabula, OH. "More Holiness Give Me" was first appeared under the title "My Prayer" in the author's second collection of hymns, "Sunshine for the Sunday Schools," published in 1873 by the John Church Music Co. of Cincinnati, OH. Bliss is still well-known today for several famous songs, such as "Almost Persuaded," "Wonderful Words of Life," "Hallelujah! What a Savior," and "The Light of the World Is Jesus," among others. "More Holiness Give Me" has been included in almost all hymnbooks published by members of the Lord's church for use among churches of Christ during the twentieth century. The song makes several practical suggestions on how to be more holy. I. Stanza 1 looks inward. "More holiness give me, More strivings within, More patience in suffering, More sorrow for sin, More faith in my Savior, More sense of His care, More joy in His service, More purpose in prayer." A. One thing necessary to perfecting holiness is to look within and, knowing that we shall face suffering in this life, work to develop more patience in our tribulations: Jas. 1.2-4 B. Something that will help in developing patience is to walk by faith in the Savior and thus be aware of His constant care for us: 2 Cor. 5.7, 1 Pet. 5.7 C. Other characteristics that will assist in developing patience is to have joy in the service of the Lord and continually going to Him in prayer to cast our cares upon Him: Phil. 4.4-6 II. Stanza 2 looks upward in gratitude and trust to the Lord "More gratitude give me, More trust in the Lord, More praise for His glory, More hope in His word, More tears for His sorrows, More pain at His grief, More meekness in trial, More praise for relief." A. As we look up in gratitude and trust to the Lord, we will want to praise His glory because our hope is in His word: Acts 20.32, 1 Pet. 1.3-5 B. This hope is possible because of His sorrows and grief in His death for our sins: Rom. 5.8, 1 Cor. 15.3 C. Our remembrance of His suffering should motivate us to exhibit more meekness in our trials as well: Rom. 5.3-4 III. Stanza 3 looks outward to the kind of purity and strength that would be a good influence on others "More purity give me, More strength to o'ercome, More freedom from earthstains, More longings for home, More fit for the kingdom, More useful I'd be, More blessed and holy, More, Savior, like Thee." A. In order to be an influence for good on others, we must keep ourselves unspotted from the world with the knowledge that we are but pilgrims and strangers here who are looking for a better home: Jas. 1.27, 1 Pet. 2.11-12 B. When we practice such principles in our lives, then we shall be more fit for use in the Master's kingdom: 2 Tim. 2.20-21 C. But the most important thing that we need to remember in trying to be a good influence for Jesus is that He wants us to be like Him: 1 Pet. 2.21-23 CONCL.: The evident purpose of this song is to cause us to aspire to better lives and service before the Lord. It is a hymn that every Christian would do well to commit to memory and meditate upon from time to time, especially when we are tempted to be less than what Christ wants us to be. Because Jesus died for me and wants me to live with Him forever in heaven, my request throughout life to Him should be, "More Holiness Give Me." "MORE LIKE JESUS" "Let this mind be in you, which was also in Christ Jesus" (Phil. 2.5) INTRO.: A song which encourages us to have the mind in us which was also in Christ Jesus is "More Like Jesus" (#135 in "Hymns for Worship Revised"). The text was written and the tune was composed both by J. M. Stillman. Very little is known about him. The hymn is dated 1878 and was likely first published in "Good Will," a songbook which he compiled with Thomas Martin Towne that year. Among hymnbooks used by churches of Christ, this song appeared in the 1935 "Christian Hymns" No. 1, the 1948 "Christian Hymns No. 2", and the 1966 "Christian Hymns No. 3" all edited by L. O. Sanderson; the 1963 "Christian Hymnal" edited by J. Nelson Slater; and several of Will W. Slater's books, such as "Gospel Songs and Hymns," "Gospel Service Hymnal," and "Hymns of Praise and Devotion." In addition to "Hymns for Worship" it is presently found in the 1992 "Praise for the Lord" edited by John P. Wiegand. The song suggests what our lives will be like if we strive to be more like Jesus. I. Stanza 1 says that we will follow Him day by day "I want to be more like Jesus, And follow Him day by day; I want to be true and faithful, And every command obey." A. Jesus wants us to follow Him, just as He called the apostles to follow Him: Matt. 4.19 B. To follow Him, we must be true and faithful in everything that we do: Rev. 2.10 C. And we must obey His every command: Jn. 14.15 II. Stanza 2 says that we will be kind and gentle "I want to be kind an gentle To those who are in distress; To comfort the broken hearted With sweet words of tenderness." A. We should especially be kind and gentle to those who are in distress: Gal. 6.1 B. Our aim in this should be to comfort the broken-hearted: 1 Thess. 5.14 C. And to do this, we must use sweet words of tenderness: Col. 4.6 III. Stanza 3 says that we will be meek and lowly "I want to be meek and lowly, Like Jesus, our Friend and King; I want to be strong and earnest, And souls to the Savior bring." A. Jesus, our Friend and King, is our example of meekness: Matt. 11.28-30 B. But meekness is not weakness; we must also be strong: Eph. 6.10 C. And with this combination of meekness and strength, we can bring souls to the Savior: Prov. 11.30 IV. Stanza 4 says that we will be pure and holy "I want to be pure and holy, As pure as the crystal snow; I want to love Jesus truly, For Jesus loves me, I know." A. We can be pure as the crystal snow because through the blood of Jesus, our sins can be washed and made white as snow: Isa. 1.18, 1 Jn. 1.7-9 B. But we should strive to remain pure and holy if we truly love Jesus: 1 Tim. 5.22, 1 Jn. 5.3 C. The motivation for us to do this is the fact that Jesus loves us: 1 Jn. 4.19 (KJV) CONCL. The chorus repeats the desire expressed throughout the song and mentions the basic reason for it: "More and more like Jesus, I would ever be; More and more like Jesus, My Savior who died for me." Because Jesus loves us, died for us, and left us an example that we should follow in His steps, it should always be our desire to be "More Like Jesus." "MORE LOVE TO THEE, O CHRIST" "I pray that your love may abound yet more and more..." (Phil. 1.9) INTRO.: A hymn which asks Christ to help us love Him more and more is "More Love to Thee, O Christ" (#142 in "Hymns for Worship Revised" and #45 in "Sacred Selections for the Church"). The text was written by Elizabeth Payson Prentiss (1818-1878). A native of Portland, ME, and daughter of a minister, she began writing at age sixteen and later married a Presbyterian minister. The couple had two children and moved to New York City, NY. In 1856, after eleven years of marriage, the Prentisses had already lost one child and the second one died in an epidemic. Shortly afterward, while experiencing great personal sorrow, physical suffering, and mental anguish, Mrs. Prentiss went to her room to study her Bible and read her hymnbook. She read the story of Jacob in the Bible and noticed the hymn based on it by Sarah Flower Adams, "Nearer My God, to Thee." Following the same pattern as the familiar song, the words, "More love, to Thee, O Christ," came to her mind, and Mrs. Prentiss began writing. She penned the words so hastily that the final stanza was left incomplete. However, she apparently thought so little of the poem that she did not show it to anyone, not even her husband, for some thirteen years. The last line had to be added in pencil before it could be printed, but it was finally published in 1869 as a leaflet for private distribution and at once became very popular. The tune (Pendleton) was composed, probably that same year, by William Howard Doane (1832-1915). Doane wrote many well-known melodies, including that for Fanny Crosby's "Safe in the Arms of Jesus." The song as we know it first appeared in Doane's 1870 "Songs of Devotion." This song emphasizes the love that we need to have for Christ. I. According to stanza 1, it should be our earnest plea to have more love for Christ "More love to Thee, O Christ, More love to Thee! Hear Thou the prayer I make On bended knee. This is my earnest plea: More love, O Christ, to Thee, More love to Thee, More love to Thee!" A. Jesus has shown such a great love for us, that we should love Him all the more: 1 Jn. 4.9-10, 19 B. The idea of making our prayer on bended kneww symbolizes the complete submission to His will that is necessary before the Lord will hear and answer us: 1 Pet. 3.12 C. And it needs to be an earnest plea, since we ought not to think that the Lord will consider our petitions if we pray half-heartedly: Jas. 5.16 II. According to stanza 2, we must love Christ more than anything else in this world "Once earthly joy I craved, Sought peace and rest; Now Thee alone I see, Give what is best. This all my prayer shall be: More love, O Christ, to Thee, More love to Thee, More love to Thee!" A. So many people seek only the joy, peace, and rest that this world offers: Matt. 16.26 B. Therefore, we must learn to seek the will of Christ first and foremost: Matt. 6.33 C. This means that, like Peter, we must make it our prayer to love Christ more than all the other things of this earth: Jn. 21.15-17 III. According to stanza 3, we must not let problems hinder our love for Christ "Let sorrow do its work, Come grief or pain; Sweet are Thy messengers, Sweet their refrain, When they can sing with me, More love, O Christ, to Thee, More love to Thee, More love to Thee!" A. Each of us will surely have his share of sorrow, grief, and pain to work on us in this life: Job. 14.1 B. Yet God sends us "messengers" to provide comfort in all our tribulations: 2 cor. 1.3-7 C. The encouragement of such "messengers" will help us to show our love for Christ even in times of trials and troubles: 1 Pet. 1.6-9 IV. According to stanza 4, there is a reward for those who love Christ "Then shall my latest breath Whisper Thy praise; This be the parting cry My heart shall raise. This still its prayer shall be: More love, O Christ, to Thee, More love to Thee, More love to Thee!" A. Even in this life, no matter what happens, we can sing praise to Christ if we really love Him--cf.: Acts 16.25 B. Then, after a life of faithful service to Christ, our latest breath can be a parting cry of victory: 1 Cor. 15.54-57 C. And following that, the reward for those who truly love Christ will be the crown of life in heaven: Jas. 1.9-12 CONCL.: During her darkest hours, Mrs. Prentiss said, "Our home is broken up, our lives are wrecked, our hopes shattered, our dreams dissolved. Sometimes I don't think I can stand living for another moment, much less a lifetime." Her husband replied, "This is our opportunity to show forth in our lives that which we have been preaching and teaching and believing together for so many years. It is in times like these that God loves us all the more." And she followed his advice. This hymn is like a prayer put into the form of verse and set to music to express the desire that should be in the heart of every Christian, that regardless of what we experience in life we must be determined to let the Lord know that we want to show "More Love To Thee, O Christ." "MUST JESUS BEAR THE CROSS ALONE?" "If any man come after Me, let him deny himself, and take up his cross, and follow Me" (Matt. 16.24). INTRO.: A hymn which encourages us to take up the cross and follow Jesus is "Must Jesus Bear The Cross Alone?" (#286 in "Hymns for Worship Revised" and #300 in "Sacred Selections for the Church"). The text is usually attributed to Thomas Shepherd (1665-1739). A minister in the Church of England who left to become minister of the independent Castle Hill Meeting House in Nottingham, he published several poems in 1693 under the title, "Penitential Cries." The first stanza is an alteration of one of those poems which originally began, "Shall Simon bear the Cross alone, And other Saints be free? Each Saint of thine shall find his own, And there is one for me." Most of the other stanzas seem to date from a missionary hymn collection published at Norwich, England, around 1810. The final stanza appears to have been penned by the composer of the tune (Maitland or Cross and Crown), George Nelson Allen (1812-1877). A native of Manfield, MA, he graduated from Oberlin College in Oberlin, OH, and remained to teach music there. In 1844, he compiled "The Oberlin Social And Sabbath Hymn Book," which included this song. It was also he who apparently altered Shepherd's original stanza to its present form. This is a widely-known song of consecration. I. From stanza 1 we learn that there is a cross for everyone to bear "Must Jesus bear the cross alone, And all the world go free?
No, there's a cross for every one, And there's a cross for me." A. It appears that at first Jesus bore His cross alone: Jn. 19.15-17 B. However, for some reason (some think that it was because Jesus was just too weak to bear its weight), a man named Simon was compelled to bear it: Matt. 27.32, Mk. 15.21, Lk. 23.26 C. Just as Jesus bore the cross and went to Calvary for us, He teaches that we must bear our cross of responsibility to Him: Lk. 9.23 II. From stanza 2 we learn that the cross bearing of Jesus is our example "Disowned on earth, 'mid grief and cares, He led His toilsome way; But now in heaven a crown He wears, And reigns in endless day." A. In addition to His bearing the cross, the entire life of Jesus was one of grief and care: Isa. 43:3-4 B. However, in His life of suffering, He led the way and became our example: 1 Pet. 2:21-22 C. In so doing, He gives hope to all who follow Him that they too can wear a crown with Him because He led the way: Heb. 12.1-2 III. From stanza 3 we learn that there are others who have borne their crosses too "How happy are the saints above, Who once went sorrowing here; But now they taste unmingled love, And joy without a tear." A. The saints above, now in the Hadean realm, are those who once went sorrowing here, many of them even giving up their lives for their faith: Rev. 6.9 B. However, those who have already borne their crosses now have rest and dwell in a place of joy and love: Rev. 14.13 C. Their example encourages us that if they could do it, we can do it too and have the hope of dwelling with them in the presence of the Lord: Rev. 22.1-3 IV. From stanza 4 we learn that we must follow their example in bearing the cross "The consecrated cross I'll bear, Till He [death] shall set me free, And then go home my crown to wear, For there's a crown for me." A. Bearing the cross implies the idea of being crucified to the world: Gal. 6.14 B. And this we must do till He shall set us free in death: Heb. 9:27 C. Also, this is the only way that we can have the hope of gaining the crown of reward that Christ promises the faithful: Jas. 1.12, Rev. 2.10 V. From stanza 5 we learn that the cross-bearing will lead to a reward "Upon the crystal pavement, down At Jesus' blessed feet, Joyful, I'll cast my golden crown, And His dear name repeat." A. The stanza draws upon the figurative language of Revelation in picturing the throne of God as being surrounded by a sea of glass like crystal: Rev. 4.6 B. Those who bear their crosses in this life will be among that number who can cast their crowns at the Lord's feet: Rev. 4.19 C. These are then pictured as ascribing eternal paise and glory to Christ: Rev. 5.8-10 VI. From stanza 6, we learn that the ultimate reward for bearing our cross is that crown of eternal life A. At death, the angels bear away the souls of God's faithful: Lk. 16.22 B. From then on, the souls of the righteous await the resurrection day: 1 Thes. 4.14-17 C. And when that time comes, we shall exchange the cross for a glorious crown, even as the apostle Paul hoped: 2 Tim. 4.6-8 CONCL.: The scriptural qualifications for being a true disciple of Jesus Christ are quite clear. They include denying ourselves, taking up the cross, and following Him. This cross represents whatever responsibilities and hardships that we must face in this life as we strive to live for the Lord. This hymn challenges us to make our commitment to take up the cross. Since Jesus endured His cross for us, each one of should ask himself, "Must Jesus Bear The Cross Alone?" "MY FAITH HAS FOUND A RESTING PLACE" "The Lord redeems His servants" (Ps. 34.22) INTRO.: A hymn which helps us to appreciate the fact that it is the Lord who redeems us is "My Faith Has Found A Resting Place." The only hymnbook published by a member of the Lord's church for use among churches of Christ in which I have found this good song is the 1994 "Songs of Faith And Praise" edited by Alton H. Howard. The text was written, under the pseudonym of Lidie H. Edmunds, by Eliza Edmunds Hewitt (1851-1920). A lifelong resident of Philadelphia, PA, Mrs. Hewitt wrote many songs which became popular and are found in our books, such as "Sunshine in My Soul, "When We All Get To Heaven," "More About Jesus," "Give Me Thy Heart," and "Will There Be Any Stars In My Crown." The tune (No Other Plea, Landas, or Norse Air) is a Norwegian folk melody originally with the words "The Hardy Norseman's House of Yore." It was arranged by William James Kirkpatrick (1838-1920). The song first appeared in "Songs of Joy and Gladness, No. 2" published around 1890 or 1891 which Kirkpatrick compiled for McDonald, Gill and Co. of Boston, MA, and Chicago,IL. Apparently it did not appear in any other collections until the Plymouth Brethren's 1944 "Choice Hymns of the Faith." It is not in many of the older denominational hymnbooks that I have in my collection, but it is found in a large number of the newer ones. A great-nephew of Eliza Edmunds Hewitt contacted me as a result of an internet search on his great aunt in which he came across some of the posts that I have done on her hymns. He told me, "I am in the process of preparing a small biography about her." He also said, "For me this began as an effort to gather historical information on her. I have found and visited the places that she lived and worshiped for example. I have gained very little factual information other than what I have from my family sources (which are pretty good). But what I did not anticipate was the spiritual journey that I have taken as I began to study her music and hear stories about the impact that her music has had on people....I believe that 'My Faith Has Found A Resting Place' is the best statement of faith that exists in hymns." I concur with his sentiment. It is my opinion that perhaps the song was not found in many older denominational hymnbooks because it is somewhat anti-denominational in nature. However, as people eventually became tired of denominational dogmatism and sought for a better, more solid basis for their religious convictions, the song was seen as an expression of that spirit and was included in the more recent denominational hymnbooks. However, it expresses ideas that we who have been calling for a complete return to Bible ways for years have proclaimed. The sheer number of more recent denominational hymnbooks in which this song is found demonstrates its popularity. 1964, "Christian Praise," Broadman 1968, "Great Hymns of the Faith," Sinspiration 1972, "Favorite Hymns of Praise," Tabernacle Publishing Co. 1972, "Soul Stirring Songs and Hymns," Sword of the Lord 1972, "Living Hymns," Encore Publications 1972, "Christian Hymnary," Christian Hymnary Publishers (Mennonite) 1973, "New Church Hymnal," Lexicon Music 1974, "Living Praise Hymnal," Singspiration 1974, "Hymns for the Living Church," Hope Publishing Co. 1976, "Hymns for the Family of God," Brentwood-Benson Music Co. 1977, "Praise: Our Songs and Hymns," Singspiration 1987, "Worship His Majesty," Gaither Music Co. 1989, "Worship The Lord," Warner Press 1991, "Baptist Hymnal," Convention Press 1993, "Sing to the Lord," Lillenas Publishing Co. 1995, "Rejoice Hymnal," Tempo Music Publications 1997, "Celebration Hymnal," Word Music/Integrity Music 2001, "Worship and Rejoice," Hope Publishing Co. A few of these books (including "Songs of Faith and Praise") have some alterations which I believe were made by Fred Bock for his "Hymns for the Family of God." These seem somewhat to "soften" the direct tone of original, which I think is better and therefore personally prefer to the newer version, to make it a little more palatable to the modern ecumenical spirit. This song emphasizes the fact that Jesus Christ as the only basis for our faith. I. Stanza 1 says that Jesus lives "My faith has found a resting place, Not in device nor creed; (the altered version says, "Not in a man-made creed") I trust the ever living One, His wounds for me shall plead. (the altered version says, "That He for me will plead") A. Our faith can find a resting place in Christ because He offers us rest: Matt. 11.28-30, Heb. 4.3 B. Therefore, our faith must be in Him, not in any device, creed, or other expression of human wisdom: 1 Cor. 2.1-5 C. "His wounds for me shall plead" is simply the poet's way of saying that it is because Jesus died for our sins He now is able to make intercession for us: Heb. 7.25 II. Stanza 2 says that Jesus saves "Enough for me that Jesus saves, This ends my fear and doubt; A sinful soul I come to Him, He'll never cast me out." (the altered version says, "He will not cast me out") A. Because Jesus says, He alone can remove all fear and doubt: 2 Tim. 1.7, 1 Jn. 4.18 B. What causes fear and doubt is our sin, and all of us come to Him as sinful souls: Rom. 3.23 C. But He has promised to all who come to Him in simple faith, humble repentance, and submissive obedience that He will never cast them out: Jn. 6.37 III. Stanza 3 says that Jesus leads "My heart is leaning on the Word, The written Word of God; (the altered version says, "My soul is resting on the word, The living Word of God") Salvation by my Savior's name, Salvation through His blood." (the altered version says, "Salvation in my Savior's name") A. The means by which Jesus leads us is the written word of God; it is true that God's word is living and powerful, but we must remember that the means by which God chose to reveal that word to us is in writing: Heb. 4.12, 2 Pet. 1.12-15 & 3.1 B. The written word reveals to us that salvation is only in the name of Jesus: Acts 4.12 C. And it reveals to us that salvation is only through His blood: Rom. 5.8-10 IV. Stanza 4 says that Jesus heals "The great Physician heals the sick, The lost He came to save; For me His precious blood He shed, For me His life He gave." A. The healing of the sick here refers to the spiritual man because the purpose for which Jesus came was to seek and save the lost: Lk. 19.10, 1 Tim. 1.15 B. Therefore, He shed His precious blood for us: Matt. 26.28 C. In other words, He gave His life for us that we might have life in Him: 1 Jn. 3.16 CONCL.: The chorus the points out that we need nothing other than what Jesus provides for us: "I need no other argument, I need no other plea; It is enough that Jesus died And that He died for me." (the altered version reads, "And rose again for me). With this sentiment, I am surprised that this hymn has not been found in more of our hymnbooks. As I look around at all the religious confusion in the world, I need to remember that in Jesus Christ alone "My Faith Has Found A Resting Place." "MY FAITH LOOKS UP TO THEE"
"Looking to Jesus the author and finisher of our faith..." (Heb. 12.2) A hymn which encourages our faith to look up to Jesus, the author and finisher of that faith, is "My Faith Looks Up To Thee" (#144 in "Hymns for Worship Revised" and #33 in "Sacred Selections for the Church"). The text was written by Ray Palmer, who was born at Little Compton, RI, on Nov. 12, 1808, the son of Judge THomas Palmer, who gave him his elementary education at home. Although a good student, because of family financial difficulties he was forced at age thirteen to discontinue his schooling and take a job for two years as a clerk at a dry goods store in Boston, MA, where he was a member of the Park St. Congregational Church. Later, he decided to become a minister, so he continued his education at Phillips Academy in Andover, MA, and graduated from Yale University in 1830. To make money for the continuation of his ministerial studies, he taught at a private girls' school in New York City, NY, associated with St. George's Church. Later in 1830, the 22-year-old Palmer was living with the family of the lady who directed the school and having a very discouraging year because of battling illness and loneliness. One evening during the fall while studying and translating some German poetry, Palmer penned this poem in a small morocco-covered notebook which he always carried with him for just such purposes. It was never intended for publication but for private devotion. However, a couple of years later, he made a return visit to Boston and ran into his old friend from Park St. Congregational Church, composer Lowell Mason (1792-1872). Mason was publishing a hymnbook and asked Palmer to produce something for it. Palmer pulled out the notebook and showed Mason the verses that he had already set down. The two men stepped into a nearby drug store so that Mason could jot down a copy. That very night, Mason composed the tune (Olivet). It so excited him that when he saw Palmer again a couple of days later, he said, "Mr. Palmer, you may live many years and do many good things, but I think you will be best known to posterity as the author of 'My Faith Looks Up To Thee.'" The song was first published later that year, 1832, in "Spiritual Songs for Social Worship" edited by Mason and Thomas Hastings (1784-1872). Three years later, Palmer went on to become a Congregationalist minister, serving in Bath, ME, from 1835 to 1850, and Albany, NY, from 1850 to 1865. Then he moved to New York City as corresponding secretary for the American Congregational Union. Also, he took an active interest in education and literature, writing for leading religious papers and publishing several collections of prose and poetry. Because of ill health, he retired in 1878 to Newark, NJ, where he died on Mar. 29, 1887. Mason was right about Palmer. He is best known today as the author of this much-sung hymn. Why should we look up to Jesus? I. According to stanza 1, He is the Lamb of Calvary "My faith looks up to Thee, Thou Lamb of Calvary, Savior divine; Now hear me while I pray, Take all my guilt away, O let me from this day Be wholly Thine!" A. Just as a lamb was offered in Old Testament sacrifices, Jesus came to be the Lamb of Calvary: 1 Pet. 1.18-21 B. Because He is the Lamb of Calvary, He has promised to hear our our prayers to the Father as our Mediator: 1 Tim. 2.5 C. But even more, because He is the Lamb of Calvary, He is able to take away our sins: 1 Jn. 1.7 II. According to stanza 2, His grace is sufficient to give us strength "May Thy rich grace impart Strength to my fainting heart, My zeal inspire; As Thou hast died for me, O may my love to Thee Pure, warm, and changeless be, A living fire!" A. Jesus Christ is the supreme embodiment of God's grace: 2 Cor. 8.9 B. And this grace is able to help us develop the strength that we need to serve God: Acts 20.32 C. Therefore, like Paul, no matter what trials and tribulations we may face, the grace of Christ will help us bear our burdens if we put our faith in Him: 2 Cor. 12.7-9 III. According to stanza 3, He is our guide who provides us access to God "While life's dark maze I tread, And griefs around me spread, Be Thou my guide; Bid darkness turn to day, Wipe sorrow's tears away, Nor let me ever stray From Thee aside." A. While we tread life's dark maze, Jesus makes it possible for us to have access to God by faith: Rom. 5.1-2 B. Thus, He bids darkness turn to day and wipes sorrow's tears away because of this access that He grants us: Eph. 2.12-13, 17-18 C. And if we never stray from Him, He will continue to guide us in the right way so that we can maintain our access to God through Him: Eph. 3.10-12 IV. According to stanza 4, He will lead us to heaven above "When ends life's transient dream, And death's cold, sullen stream Shall o'er me roll; Blest Savior, then in love, Fear and distrust remove; O bear me safe above, A ransomed soul." A. Someday, life's transient dream will end in death: Heb. 9.27 B. But even in death, Jesus has promised to be with us, so that He might remove fear and distrust, and the result of this is that those who die in the Lord have rest: Rev. 14.13 C. Thus, when we put our faith completely in Jesus, as did the centurion, we can have the hope that at life's end we can sit down with the saints of all ages in the kingdom of heaven: Matt. 8.5-11 CONCL.: Palmer once wrote of this hymn, "It had no external occasion whatever....It is well remembered that when writing the last line, 'a ransomed soul,' the thought that the whole work of redemption and salvation was involved in thos words, and suggested the theme of eternal redemption, moved the writer to a degree of emotion that brought abundant tears." As we walk in this life, we should always turn in our hearts to Jesus and say, "My Faith Looks Up To Thee." "MY FATHER KNOWS" "Great is our Lord, and of great power: His understanding is infinite" (Ps. 147.5) INTRO.: A gospel song which expresses trust in our Lord's infinite understanding is "My Father Knows" (#470 in "Sacred Selections for the Church"). The text is credited to S. M. I. Henry, about whom nothing further is known, except that it may be Mrs. Sarepta Myrenda Irish Henry (1839-1900). It is usually dated around 1897 when it was first published. The tune was composed by Edwin Othello Excell (1851-1921). The song was copyrighted by Excell in 1897. The copyright was renewed in 1925 by the Hope Publishing Co. Excell also produced both words and music for the song "Since I Have Been Redeemed," and provided melodies for J. B. Atkinson's "There's A Stranger at the Door" and "In the Shadow of His Wings" and Johnson Oatman's "Count Your Blessings." He also made the modern arrangement of "Amazing Grace." "My Father Knows" appeared in 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 "Christian Hymnal" edited by J. Nelson Slater, in addition to "Sacred Selections." The song reminds us of God's love and care for His children. I. Stanza 1 says that God knows the storms of life that we must face. "I know my heavenly Father knows The storms that would my way oppose;
But He can drive the clouds away, And turn my darkness into day." A. We experience many storms in the various trials and tribulations of this life: Jas. 1.2 B. However, our Lord can drive the clouds away just as Jesus stilled the tempests on Galilee: Matt. 8.23-27 C. In so doing, He can turn our darkness into day: 1 Thess. 5.4-5 II. Stanza 2 says that God knows the balm that we need. "I know my heavenly Father knows The balm I need to soothe my woes; And with His touch of love divine, He heals this wounded soul of mine." A. When we experience woes, we need some kind of balm: Jer. 8.22 B. God provides the balm that we need by His love: Ps. 146.8 C. This love can heal our wounded souls: Mal. 4.6 III. Stanza 3 says that God knows how frail we are to meet our enemies "I know my heavenly Father knows How frail I am to meet my foes, But He my cause will e'er defend, Uphold and keep me to the end." A. Yes, God knows how frail and weak we are: Ps. 103.14 B. But He has promised to be a fortress of defense to save us: Ps. 31.1-2 C. Therefore, we can trust Him to uphold and keep us to the end: 1 Pet. 1.5 IV. Stanza 4 says that God knows the hour when our journey here will end "I know my heavenly Father knows The hour my journey here will close, And may that hour, O faithful Guide, Find me safe sheltered by Thy side." A. The hour our journey here will close, of course, refers to the time of death: Heb. 9.27 B. We know not when that hour may come, but God does, and we can look to Him to be our faithful guide: Ps. 48.14 C. The important thing is not when we die but whether we are sheltered safely by His side when that time comes: Prov. 1.33 CONCL.: The chorus affirms that because of God's knowledge, He acts in our best interest:
"He knows, He knows, The storms that would my way oppose; He knows, He knows, And tempers every wind that blows." There are many things about this life, and especially about what the future holds, that we do not know. But we know Him who holds the future, and He knows all things. Therefore, as I continue with whatever is left of my journey upon this earth, I can take great comfort in the fact that "My Father Knows." "MY GOD, MY FATHER, THOUGH I STRAY" "Thy will be done in earth as it is in heaven" (Matt. 6.10). INTRO.: A hymn that is based on these words of Christ in the so-called "Lord's prayer" is "My God, My Father, Though I Stray" (#78 in "Hymns for Worship Revised"). The text was written by Charlotte Elliot (1789-1871). It first appeared in the 1834 appendix of her work "The Invalid's Hymnbook." Miss Elliot was indeed an invalid but a prolific author whose best-known piece is the hymn, "Just As I Am." The tune (Hanford or Sullivan) was composed by Arthur Seymore Sullivan (1842-1900). It was produced in 1871 and first appeared in his 1874 "Church Hymns With Tunes." While he published several hymn tunes, the best-known of which is the melody for "Onward, Christian Soldiers," Sullivan is most famous for the music of the "Gilbert and Sullivan" operettas to the librettos of William Schwenck Gilbert. This hymn is a prayer that God's will may always be done in our lives. I. The first stanza says that we should seek to do God's will no matter how far we may stray "My God, my Father, though I stray Far from my home, on life's rough way, O teach me from my heart to say, 'Thy will be done.'" A. As Christians, we can call upon God as our Father because we have been born again into His family: Jn. 3.3-5 B. The straying here is not necessarily erring from God, but can refer to the roaming that we may be called upon to do from our original roots as we live on this earth; e.g., Paul travelled from place to place far from his home yet learned how to be content: Phil. 4.11-13 C. But regardless of how far we may have to roam, we should always determine from our hearts to do God's will: Eph. 6.6 II. The second stanza says that we should seek to do God's will when our life is filled with sadness "Though dark my path, and sad my lot, Let me be still and murmur not, Or breathe the prayer divinely taught, 'Thy will be done.'" A. Sometimes in life our path is dark and our lot is sad: Psa. 90.10 B. However, we need to learn to be still and not murmur: Phil. 2.14-15 C. And to do this, we need to follow the example of Jesus and pray that prayer that He, when faced with great sorrow and anguish, prayed: Matt. 26.39 III. The third stanza says that we should seek to do God's will from day to day as we live "Renew my will from day to day; Blend it with Thine, and take away All that now makes it hard to say, 'Thy will be done.' A. With the attitude of the song, our inward man will be more ready for the renewing that we can have day by day: 2 Cor. 4.16-18 B. But to do this, we must blend our minds with that of Jesus Christ: Phil. 2.5-8 C. Sometimes, it may be hard to conform our minds to God's will, but it's absolutely essential to please God: Jn. 7.17 IV. The fourth stanza says that we should seek to do God's will even up to death "Then, when on earth I breathe no more The prayer oft mixed with tears before, I'll sing upon a happier shore, 'Thy will be done.'" A. There will come a time when on earth we shall breathe no more: Heb. 9.27 B. When that happens, the faithful child of God dies in the hope of an eternal life on a happier shore without all the tears of this earth: Rev. 21.4 C. But we need to remember that only those who do the will of God will have a home in that wonderful place: Matt. 7.21 CONCL.: To say, "Thy will be done," is not, or at least it should not be, just a variation of the fatalistic concept of "whatever will be will be," with the thinking that whatever happens to us must be God's will. Rather, it is the expression of the desire that we, and others, may always seek to do God's will in our lives. So may this ever be our attitude as we sing and pray, "My God, My Father, Though I Stray." "MY JESUS, AS THOU WILT" "Teach me to do Thy will; for Thou art my God" (Ps. 143.10) INTRO.: A hymn which asks the Lord to help us know and do His will is "My Jesus, As Thou Wilt" (#101 in "Hymns for Worship Revised" and #57 in "Sacred Selections for the Church"). The text was written by Benjamin Schmolke (1672-1737). A German Lutheran minister, he first published it in his 1704 hymnal "Heilige Flammen der himmlisch gesinnten Seele." The English translation was made in 1853 by Jane Laurie Borthwick (1813-1897). It was first published the following year in "Hymns from the Land of Luther" which consisted of 114 translations of German hymns by Jane and her sister Sarah Borthwick Findlater. The first line is sometimes rendered as, "My Savior, As Thou Wilt" in some books. The tune (Jewett) is based on a melody by German Romantic opera composer Carl Maria von Weber (1786-1826). It is taken from the familiar horn section of the overture to his opera "Der Freischutz" ("The Huntsman" or "The Free Archer"), completed in 1820. The hymn tune arrangement was made by Joseph Perry Holbrook (1822-1888). It was first published in Charles S. Robinson's 1862 "Songs of the Church, of Hymns and Tunes for Christian Worship." This hymn expresses the attitude of submission to God's will. I. The first stanza says that in times of joy we must do God's will "My Jesus, as Thou wilt! O my Thy will be mine; Into Thy hand of love I would my all resign; Through sorrow and through joy, Conduct me as Thine own, And help me still to say, 'My Lord, Thy will be done.'" A. Even when things are going well, we must not forget to delight in doing God's will: Ps. 40.8 B.This means that we must resign everything into His hand of love: 2 Tim. 1.12 C. As a result, we will let Him conduct us as His own because we now belong to Him: 1 Cor. 6.19-20 II. The second stanza says that in times of need we must ask the Lord to teach us His will "My Jesus, as Thou wilt! If needy here or poor, Give me Thy people's bread, Their portion rich and sure; The manna of Thy word, Let my soul feed upon, And, if all else should fail, 'My Lord, Thy will be done.'" A. It is when we are needy and poor that we most need to turn to the Lord and seek His will as did Jesus: Heb. 10.7 B. To do this, we must have the manna of His word: Jn. 6.31, 48-50, 63 C. Not only must we have this bread, we must also feed upon it: Mt. 5.8 III. The third stanza says that in times of sorrow we must pray that God's will be done "My Jesus, as Thou wilt! Though seen through many a tear, Let not my star of hope Grow dim or disappear; Since Thou on earth hast wept And sorrowed oft alone, If I must weep with Thee, 'My Lord, Thy will be done.'" A. Throughout our lives, we will have times when things are seen through tears: Acts 20.18-19 B. So we must look to the Lord to help keep our home from dimming or even disappearing: Rom. 8.24-25 C. And the way that we do this is by following the example of Jesus who wept on earth but still determined to see that God's will was done: Mk. 14.36 IV. The fourth stanza says that in times of change we must seek to accomplish God's will "My Jesus, as Thou wilt! All shall be well with me; Each changing future scene I gladly trust with Thee; Straight to my home above, I travel calmly on, And sing, in life, or death, 'My Lord, Thy will be done.'" A. Whatever happens in life, we should live in such a way that we can say that all is well with us by striving to understand the will of the Lord: Eph. 5.17 B. Then, we can trust each changing future scene with Him: Mt. 6.34 C. What will sustain through those changing future scenes is the assurance that God will enable us to travel to our home above: Mk. 10.29-30 CONCL.: After the decision to obey the gospel and accept God's provisions for our salvation, the next most important decision is to continue living after God's will, regardless of what the circumstances are or what the future may bring. Therefore, I need to be reminded that God can empower me to live victoriously for Him only as I have the attitude, "My Jesus, As Thou Wilt." "MY JESUS, I LOVE THEE" "We love Him, because He first loved us" (1 Jn. 4.19). INTRO.: A song which reminds us of what Jesus did for us because He loved us and of our responsibility in loving Him is "My Jesus, I Love Thee" (#110 in "Hymns for Worship Revised" and #28 in "Sacred Selections for the Church"). The text is attributed to William Ralph Featherstone (1846-1873). A native of Montreal, Quebec, Canada, he and his parents were members of the Wesleyan Methodist Church of Montreal, which later became the St. James Methodist Church, and is now the St. James United Church. Some books give the date of this hymn as 1858 with the statement that the author was 16 years old at the time. However, if the date is correct, the author was only 12 years old. If the age of the author is correct, then the date should be 1862. It is now generally believed that the young Featherstone penned these words about a week after his conversion at age 16, which would make the correct date 1862. He then sent the poem to his aunt, Mrs. E. Featherston Wilson of Los Angeles, CA, who liked it and suggested its publication, which occurred in the "Primitive Methodist Magazine" in 1862. The text first appeared as a hymn anonymously with another tune in "The London Hymn Book," published in England in 1864, and by 1868 had made its way into American collections, such as Dwight L. Moody's "Northwestern Hymn Book." The tune (Gordon or Caritas) commonly used today was composed by Adoniram Judson Gordon (1836-1895). While working on assembling a new hymnbook for Baptist churches, Gordon discovered the words, still printed anonymously, but was dissatisfied with the existing melody. So he later provided a new one and the hymn in its present form first appeared in the 1876 edition of "The Service of Song for Baptist Churches," compiled by Gordon and S. L. Caldwell in Boston. For a long time, Featherstone was not given credit for writing the words, and many hymnbooks simply stated, "By an unknown author." But by around 1930 enough research had been done to establish his authorship. The songs presents a number of reasons why we should love Jesus who first loved us. I. In stanza 1 we learn that we should love Jesus because His love for us led Him to become our Redeemer and Savior "My Jesus, I love Thee, I know Thou art mine; For Thee all the follies of sin I resign. My gracious Redeemer, my Savior art Thou: If ever I loved Thee, my Jesus, 'tis now." A. The song says, "Thou art mine." Jesus came, not for Himself, but for us: 1 Tim. 1.15 B. He is our gracious Redeemer, who paid the price to buy us back for God: Gal. 4.4 C. And He is our Savior who takes away our sins: Matt. 1.21 II. In stanza 2 we learn that we should love Jesu because in His love for us He was willing to die for us "I love Thee, because Thou hast first loved me, And purchased my pardon on Calvary's tree; I love Thee for wearing the thorns on Thy brow: If ever I loved Thee, my Jesus, 'tis now." A. Certainly, no one can doubt the depth of Jesus' love as shown in His death: 1 Jn. 3.16 B. Because of His love, He purchased our pardon on Calvary's tree: Lk. 23.33, 1 Pet. 2.24 C. He was even willing to wear the crown of thorns: Mk. 15.16-20 III. In stanza 3 we learn that we should love Jesus because by his love He promises to be with us in both life and death "I'll love Thee in life, I will love Thee in death, And praise Thee as long as Thou lendest me breath, And say when the death dew lies cold on my brow: 'If ever I loved Thee, my Jesus, 'tis now.'" A. We should love Him in life by living for Him: Gal. 2.20 B. We should also love Him in death by being prepared to die in the Lord: Rev. 14.13 C. Thus, we shouild determine that we will manifest the love of Christ in our lives whether in life or in death, as did Paul: Phil. 1.20 IV. In stanza 4 we learn that we shouild love Jesus because His love makes it possible for us to have the hope of heaven "In mansions of glory and endless delight, I'll ever adore Thee in heaven so bright; I'll sing with with the glittering crown on my brow: 'If ever I loved Thee, my Jesus, 'tis now.'" A. Jesus is now preparing His people mansions of glory in endless delight: Jn. 14.1-3 B. These mansions are in heaven so bright: 1 Pet. 1.3-4 C. And when we get there, we can sing with the glittering crown on our brow: Rev. 2.10 CONCL.: The spirituality of this hymn seems the more unusual when we realize that it was written by a teenager. Yet the words are so uncomplicated that they seem to have been written by one with a child-like faith and hope. Believers of every generation and culture can employ such a song as we praise the Lord, saying, "My Jesus, I Love Thee." "MY LORD, MY TRUTH, MY WAY" "I am the Way, the Truth and the Life..." (Jn. 14.6) INTRO.: A hymn which presents Jesus as the truth and the way is "My Lord, My Truth, My Way" (#207 in "Hymns for Worship Revised"). The text is usually attributed to Charles Wesley (1707-1778). Actually, it first appeared, perhaps as early as 1737, anonymously in A Collection of Hymns, for the Use of the People Called Methodists, edited by his brother John Wesley (1703-1791). However, it was also found in Charles's Hymns and Sacred Poems of 1749 and so has been generally considered to have been produced by him. Originally entitled "For Believers" with seven eight-line stanzas, it began "Jesus, My Truth, My Way." Most of our books have used an altered version which contains Wesley's stanza one as stanzas one and two and the first half of Wesley's stanza five as stanza three. The tune (Ferguson or Kingsley) was composed by George Kingsley, who was born at Northampton, MA, in 1811, and became a self taught musician. Serving as music director first for the Old South Church in Boston, MA, and then for the Hollis St. Church, also in Boston, he later taught music at Girard College in Philadelphia, PA, and was supervisor of music for the Philadelphia public schools. This melody is usually dated 1843 and was probably first published in Ferguson's The Harp of David of 1844. It originally seems to have been joined with Samuel Francis Smith's 1832 baptismal song, "Down to the Sacred Wave." It has also been used for an 1863 hymn, "Dear Lord and Master Mine," by Thomas H. Gill (1819-1906). Kingsley also arranged as a hymn tune a melody (Messiah) by French opera composer Louis Joseph Ferdinand Herold (1791-1833). He published it in The Sacred Choir of 1839 with the well-known hymn "Rock of Ages" by Augustus Montague Toplady (1740-1788). It is sometimes used now with the hymn "Take My Life and Let It Be" by Frances Ridley Havergal (1836-1879). Many of Kingsley's hymn tunes were published in Charles Everest's 1873 Sabbath. Kingsley died in Northampton on Mar. 13, 1884. His music was first joined with Wesley's words in the Methodist Hymnal of 1927. This song has been found in Christian Hymns No. 2, Christian Hymns No. 3, and Abiding Hymns. In addition to Hymns for Worship, it is found in Great Songs Revised. The song contains both praise to Christ as our Lord and a request for His help in life. I. Stanza 1 praises Christ as our sure, unerring Light "My Lord, my Truth, my Way, My sure, unerring Light, On Thee my feeble steps I stay, Which Thou wilt guide aright." A. Jesus is the truth which makes us free: Jn. 8.32 B. He is the narrow way that leads to everlasting life: Matt. 7.13-14 C. And He is the light which will guide us from earth to heaven: Jn. 8.12 II. Stanza 2 praises Christ as our wisdom and asks that He direct our paths "My Wisdom and my Guide, My Counsellor Thou art; O never let me leave Thy side, Or from Thy paths depart." A. Jesus is the wisdom that comes to us from God: 1 Cor. 1.30 B. Thus, we can look to Him as our counsellor: Isa. 9.6-7 C. As we follow His counsel, He will help us never leave His side nor depart from His paths: Prov. 5.7 III. Stanza 3 praises Christ as the Lamb who bled for us "I lift my eyes to Thee, Thou gracious, bleeding Lamb, That I may now enlightened be, And never put to shame." A. Jesus is the Lamb of God who takes away the sin of the world: Jn. 1.29 B. It is only through Him that the eyes of our understanding can be enlightened: Eph. 1.18 C. And when we lift our eyes to Him, we shall never be put to shame: Ps. 119.31 IV. Stanza 4 praises Christ for His redeeming love "Never will I remove Out of Thy hands my cause; But rest in Thy redeeming love, And hang upon Thy cross." A. We can always look to Christ to maintain our cause: Ps. 9.4 B. This is because of His redeeming love for us: Eph. 1.7 C. Thus, we hang upon His cross in the sense of clinging to what it stands for: 1 Cor. 1.18 V. Stanza 5 asks Christ to be our Teacher so that we might be happy here and have eternal life. "Teach me the happy art In all things to depend On Thee: O never, Lord, depart, But love me to the end!" A. Only Jesus can teach us God's will, so we needto look to Him and respect His teachings as from one who has authority: Matt. 7.28-29 B. One thing that He teaches us is to depend on Him in all things: Phil. 4.11-13 C. If we do this, He has promised that He will never depart and that nothing can separate us from His love to the end: Rom. 8.35-39 CONCL.: One of the stanzas by Thomas H. Gill can serve as a fitting conclusion to this hymn:
"Dear Lord and Master mine, Thy happy servant see; My Conqueror, with what joy divine, Thy captive clings to Thee." As I journey through this life toward heaven, I must always look for guidance to Jesus as "My Lord, My Truth, My Way." "MY PRECIOUS BIBLE" "Heaven and earth shall pass away, but My words shall not pass away" (Matt. 24.35) INTRO.: A hymn which extols the scriptures where the words of Christ which shall never pass away are recorded is "My Precious Bible" (#503 in "Sacred Selections for the Church"). The text was written by H. B. Hartzler, of whom I have been able to locate no further information. The tune was composed by Edmund Simon Lorenz (1854-1942). Born at North Lawrence near Canal Fulton in Stark County, OH, of Adventist parents who emigrated from Messer, near Saratow Russia, to be missionaries to German immigrants in Ohio, he was educated in Toledo, OH, public schools. After graduation from high school there, he taught school for a time and then attended Otterbein University, Union Biblical Seminary, Yale Theological Seminary, and the University of Leipzig. At the age of 20, he was music editor of "Hymns of the Sanctuary and Social Worship," which was the first United Brethren hymnbook with tunes. From 1884 to 1886 Lorenz was minister with the High St. United Brethren Church in Dayton, OH, and from 1886 to 1888 was President of Lebanon Valley College in Annville, PA. Leaving church and college work because of failing health, he returned to Dayton and in 1890 founded the music publishing firm of Lorenz and Company, where he edited some forty collections of sacred music, including many songs for which he provided words or music or both. Several of these have found their way into our books, including "Tell It To Jesus," "The Name of Jesus," "Thou Thinkest, Lord, of Me," "Give Me the Bible," "(Come, Let Us All Unite To Sing,) God Is Love," "So Tender, So Precious," "Wonderful Love of Jesus," "Are You Ready? (Soon the Evening Shadows Falling)," and "I'm a Pilgrim." "My Precious Bible" song was first published by Lorenz in "Heavenly Carols," but I have been unable to find a date for it, although it may have been in 1878. Lorenz lived to see his publishing company become one of America's largest and most influential publishers of church music, and he remained active in its operation until shortly before his death at the age of 88. The Lorenz Corporation still exists on E. 3rd St. in Dayton, OH, and celebrated its centennial in 1990. In hymnbooks published for use among churches of Christ during the 20th century, this song was included in the 1935 "Christian Hymns" No. 1, the 1937 "Great Songs of the Church," the 1948 "Christian Hymns No. 2," and the 1963 "Abiding Hymns." Today, it can be found only in the 1956 "Sacred Selections" by Ellis J. Crum. The song identifies the Bible as a source of great cheer and aid for the Christian. I. Stanza 1 calls it a star "Like a star in the morning in its beauty, Like a sun is the Bible to my soul, Shining clear on the way of love and duty, As I hasten on my journey to the goal." A. Jesus Christ is "the bright and morning star": Rev. 22.16 B. Jesus Christ is also the "Sun of Righteousness": Mal. 4.2 C. The light of Jesus Christ shines to us "on the way of love and duty" in the gospel: 2 Cor. 4.4 II. Stanza 2 calls it a light "'Tis a light in the wolderness of sorrow, And a lamp on the weary pilgrim way; And it guides to the bright, eternal morning, Shining more and more unto the perfect day." A. The word of God is given as a lamp to our feet and a light to our pathway: Ps. 119.105 B. The reason that we need such a light to guide our feet is that as pilgrims we are travelling a weary way in this life: 1 Pet. 2.11-12 C. The idea of needing a light while travelling a path implies that there is a goal toward which we are journeying, which is the "eternal morrow" of "the perfect day" where we shall receive eternal life: Prov. 4.18, Matt. 7.13-14 III. Stanza 3 calls it a voice "'Tis the voice of a friend forever near me, In the toil and the battle here below; In the gloom of the valley it will cheer me, Till the glory of His kingdom I shall know." A. Through the scriptures, we hear the voice of Christ: Matt. 17.5, Heb. 1.1-2 B. This voice will be near us in the toil and battle here below as we fight the good fight of the faith: 1 Tim. 6.12 C. And as we journey through the gloomy valleys of this life, it will cheer us until the glory of His kingdom we shall know, which undoubtedly refers to the eternal kingdom of God in heaven: 2 Pet. 1.11 IV. Stanza 4 calls it eternal "It shall stand in its beauty and its glory, When the earth and the heavens pass away; Every telling the blessed, wondrous story of the loving Lamb, the only Living Way." A. God's word, like all His works, will stand fast in its glory and beauty: Ps. 111.8 B. Unlike the grass, the flowers, the glory of man, and even the earth and the heavens, all of which shall pass away, the word of God will endure forever: 1 Pet. 1.24-25 C. And it will ever tell its blessed story of the "Lamb of God" who is "the way, the truth, and the life": Jn. 1.28, 14.6 CONCL.: The chorus continues to extol the majesty and beauty of the scriptures: "Holy Bible! my precious Bible! Gift of God, and lamp of life, my beautiful Bible! I will cling to the dear old holy Bible, As I hasten to the city of the King." Given the number of older hymnbooks among us which included this song, it must have been fairly popular in days gone by, but it has not appeared in any of our books, at least that I know of, which have been published in the latter part of the twentieth century. It is natural for songs which were beloved in former times to fade in use and give way to newer songs. However, for a people whose claim and aim are to believe, preach, and practice only what is found in the inspired word of God, it would seem that we would want to sing more songs like "My Precious Bible." "MY REDEEMER" "...Our Savior Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity..." (Tit. 2.13-14) INTRO.: A song which gives praise to Christ because He came to redeem us is "My Redeemer" (#398 in Hymns for Worship Revised, and #246 in Sacred Selections for the Church). The text was written by Philip Paul Bliss (1838-1876). The tune was composed by James McGranahan, who was born near Adamsville, PA, on July 4, 1840, of Scotch-Irish descent and was a member of a family who may have had roots in the Christian Church or Disciples of Christ. Receiving very little formal education, he possessed a native musical talent and at the age of nineteen began teaching singing schools. During the summers of 1861 and 1862 he attended the Normal Music School at Geneseo, NY, conducted by William Batchelder Bradbury (1816-1868). One of the teachers there was Bliss who encouraged McGranahan to devote his life to gospel music. The two became close friends. Afterwards McGranahan became associated with J. G. Towner and helped to conduct singing schools throughout Pennsylvania and New York from 1862 to 1864. Later, he studied under George Frederick Root (1820-1895). By 1875, he was a member of the faculty at Root's Normal Musical Institute at Somerset, PA, and in 1876 at Towanda, PA. In Dec., 1876, Bliss was killed in a tragic train wreck near Ashtabula OH. He had been the song director for revival evangelist Daniel Webster Whittle (1840-1901). McGranahan was asked to identify the body and met Whittle who had also come for that purpose. This text was found by them in Bliss's trunk, which had escaped damage. It is thought that he had probably produced it earlier that year, intending to provide music for it later. Following Bliss's death, McGranahan went to Chicago, IL, to consider the offer by Whittle to carry on Bliss's work as his song director. While there, McGranahan composed this tune for Bliss's words sometime in 1877, and it was first sung in a service at Whittle's tabernacle. Shortly after that, it was recorded by George Coles Stebbins (1846-1945). This fact makes it one of the earliest songs to be recorded by Thomas A. Edison. The song was first published in 1877 in Welcome Tidings, A New Collection for the Sunday School, edited by Robert Lowry (1826-1899), William Howard Doane (1832-1915), and Ira David Sankey (1840-1908). McGranahan later included the song in his own work, The Gospel Male Choir, published in 1878 at Cincinnati, OH, by John Church and Co. He did choose to go on and become Whittle's song leader. Together they conducted evangelistic crusades throughout the United States and twice visited England in 1880 and again in 1883. They also produced a number of gospel songs together, with Whittle as author and McGranahan as composer, such as "The Banner of the Cross" and "I Know Whom I Have Believed." As a hymnbook compiler, McGranahan published The Gospel Male Choir, Vol. 2, in 1883; The Choice; Harvest of Song with Charles Clinton Case (1843-1918); Gospel Choir, with Sankey; and Gospel Hymns, Nos. 3, 4, 5, and 6, with Sankey and Stebbins, in which most of his successful songs appeared. As a song director, he was known for his fine tenor voice. His health broke down in 1887. Afterwards he settled to live in semi-retirement and continue his writing at Kinsman, OH, where he died on July 7, 1907. This song has been in most hymnbooks published by members of the Lord's church for use in churches of Christ during the twentieth century. It mentions several aspects of the redemption that is available in Christ. I. From stanza 1 we learn that redemption is possible because of the cross of Christ "I will sing of my Redeemer, And His wondrous love to me; On the cruel cross He suffered, From the curse to set me free." A. There can be no doubt that our Redeemer loved us: Eph. 5.2 B. As an expression of His love and desire to offer redemption, He died on the cross and shed His blood, in order that we might have peace with God: Col. 1.14, 20 C. His purpose in this was to set us free from the curse: Gal. 3.10-13 II. From stanza 2 we learn that redemption is possible because Jesus paid the ransom "I will tell the wondrous story, How my lost estate to save, In His boundless love and mercy, He the ransom freely gave." A. The reason why Jesus came was to save us: 1 Tim. 1.15 B. The motivation for His coming was the love and mercy of God: Tit. 3.5 C. The ransom price that Jesus paid to save us was His precious blood: Matt. 20.28, 1 Pet. 1.18-19 III. From stanza 3 we learn that redemption is possible because of Jesus's power "I will praise my dear Redeemer, His triumphant power I'll tell, How the victory He giveth Over sin and death and hell." A. The triumphant power of Christ to save us from sin is manifested in the gospel: Rom. 1.16 B. Through faith in the gospel, He gives us victory: 1 Jn. 5.4 C. This victory is over sin, and death, and hell based upon His own resurrection from the dead: 1 Cor. 15.54-57 IV. From stanza 4 we learn that redemption is possible because Jesus loved us "I will sing of my Redeemer, And His heavenly love to me; He from death to life hath brought me, Son of God, with Him to be." A. Only the love of God, manifested in Christ, could effect our salvation from sin: Eph. 2.4-5 B. Because of this love, He can bring us from death to life: Jn. 5.24 C. And He gives us the hope of being with Him even when this life is over: Phil. 1.23 CONCL.: The chorus sums up the thought of the four stanzas:
"Sing, oh, sing of my Redeemer, With His blood He purchased me; On the cross He sealed my pardon, Paid the debt, and made me free." With a heart made thankful for all that God in Christ has done to save me from my sins, I should always be singing of "My Redeemer." "MY SAVIOR FIRST OF ALL" "We are...willing rather...to be present with the Lord" (2 Cor. 5.8) INTRO.: A song which talks about the hope of the Christian of being present with the Lord when we are absent from the body is "My Savior First Of All." The text was written by Mrs. Frances Jane Crosby VanAlstyne, better known by her maiden name which she used professionally, Fanny J. Crosby (1820-1915). The tune (My Savior First) was composed by John Robson Sweney (1837-1899). The song first appeared in the 1894 "Songs of Love and Praise," compiled for John J. Hood of Philadelphia, PA, by Sweney, William James Kirkpatrick, and Henry Lake Gilmour. The song may have been produced as early as 1890, since many books give 1918 as the copyright renewal date, and in those days copyrights were renewable 28 years from the original copyright. However, other books give 1891 as the original copyright date. Only four books with widespread usage among churches of Christ in the mid-to-late 20th century contained the song. Two were the 1948 "Christian Hymns No. 2" and the 1966 "Christian Hymns No. 3" both edited by L. O. Sanderson. The other two are the 1977 edition of the 1971 "Songs of the Church" edited by Alton H. Howard, and the 1992 "Praise for the Lord" edited by John P. Wiegand. It was also used in the 1952 "Hymns of Praise and Devotion" edited by Will W. Slater. The song focuses on one of the greatest sights that we shall see in heaven. I. Stanza 1 tells us when we shall see it "When my life-work is ended, and I cross the swelling tide, When the bright and glorious morning I shall see; I shall know my Redeemer when I reach the other side, And His smile will be the first to welcome me." A. Someday our life-work will be ended and we shall cross the swelling tide because it is appointed for each person to die once: Heb. 9.27 B. And when this happens, the righteous will experience a bright and glorious morning: Ps. 30.5 C. At that time, we shall know our Redeemer because "we shall see Him as He is": 1 Jn. 3.2 II. Stanza 2 tells us what we shall see "Oh the soul-thrilling rapture when I view His blessed face, And the luster of His kindly, beaming eye; How my full heart will praise Him for the mercy, love, and grace That prepared for me a mansion in the sky." A. When we stand before Him, we shall be able to see our Lord face to face: Matt. 5.8 B. Then, like the celestial beings that now surround His throne, our hearts will praise Him for His mercy, love, and grace: Rev. 5.11-12 C. And we can be ever thankful that He has prepared for us a mansion in the sky: Jn. 14.1-3 III. Stanza 3 tells us with whom we shall see these things "Oh the dear ones in glory, how they beckon me to come, And our parting at the river I recall; To the sweet vales of Eden they will sing my welcome home, But I long to meet my Savior first of all." A. The dear ones in glory are those from whom we have been parted and for whom we sorrow, but not without hope: 1 Thess. 4.13 B. They beckon us to come in the sense that they have already departed to be with Christ, but we shall be reunited with them in the resurrection: Phil. 1.23 (cf. 1 Cor. 15.51-52) C. And as they wait for us they can be pictured as singing our welcome to the sweet vales of Eden in that just as the original paradise garden was in Eden, so we hope for the eternal paradise garden in heaven: Gen. 2.8-9, Rev. 22.1-5 IV. Stanza 4 tells us why we can hope to see this sight "Through the gates of the city In a robe of spotless white, He will lead me where no tears shall ever fall; In the glad song of ages I shall mingle with delight; But I long to meet my Savior first of all." A. We can have this hope because Christ wants us to enter through the gates of that eternal city: Rev. 21.10-13 B. Also, He wants us to wear a robe of spotless white: Rev. 7.9-14 C. And He wants to lead us to that place where no tears shall ever fall: Rev. 21.1-4 CONCL.: The chorus re-emphasizes the greatest blessing that anyone can imagine in heaven. "I shall know Him, I shall know Him, And redeemed by His side I shall stand; I shall know Him, I shall know Him By the print of the nails in His hand." This song has not been without its critics. I recall several years ago reading a transcription of a lesson by a gospel preacher of the late 19th or early 20th century who quoted from this song and seemed to use it as an illustration of worry that someone might express as to whether we shall be able to know who Jesus is in heaven. I just finished looking for the article but could not find it. However, I must confess that I am unable to see this in the song. To me, it is a clear affirmation of the best thing to which we can look forward in the after awhile, that of knowing and seeing Jesus Himself. Others have been blessed by the song. The story is told that in London a man who styled himself as the Messiah appeared and for many weeks attracted a large crowd to him. However, one night, as he talked in one of the open squares in the city, a small band of people passed along, singing, "I shall know Him, I shall know Him By the print of the nails in His hand." The great crowd joined in the chorus. Someone then pointed to the self-styled Christ and said, "Look at his hands and see if the print of the nails is there." This was done, but no print appeared, and the people quit following him. I can recall singing this song every now and then when I was growing up because the congregation where my family worshipped used "the old brown book" ("Christian Hymns No. 2") for many years. And these words still remind me that of all the good things that I might have to expect in eternity, the one which will make heaven most wonderful of all is that I can be with Jesus and see "My Savior First Of All." "NAILED TO THE CROSS" "Having forgiven you all trespasses; blotting out the handwriting of ordinances...nailing it to the cross" (Col. 2.13-14) INTRO.: A hymn which emphasizes the fact that we can have forgiveness of sins because of what Jesus did at the cross is "Nailed To The Cross" (#158 in "Hymns for Worship Revised" and #316 in "Sacred Selections for the Church"). The text was written by Mrs. Frank A. (Carrie E.) Breck (1855-1934). A native of Vermont who spent most of her married life in Portland, OR, she gave lyric expression to her faith as she carried out the routine duties of her day. The tune was composed by Grant Colfax Tullar (1869-1950). A Methodist minister and evangelistic song leader, he cofounded the Tullar-Meridith Publishing Co. in New York City, NY, which was a successful music printing business. Mrs. Breck often sent her poems to Mr. Tullar so that he could provide music for them. Some of their most famous collaborations are the songs, "Shall I Crucify My Savior?" of 1896, and "Face to face with Christ, my Savior" of 1898. "Nailed to the Cross" song was first published by Tullar-Meridith Co. in 1899. The copyright was renewed in 1927 by Tullar but after 1943 was owned by the Broadcast Music, Inc. Among hymnbooks published by members of churches of Christ, it appeared in the 1921 "Great Songs of the Church" No. 1 edited by E. L. Jorgenson, and has been in almost all other books in common use among brethren since then. The song reminds us of the blessings that we have because of the cross. I. Stanza one says that all past sins can be forgiven "There was One who was willing to die in my stead That a soul so unworthy might live, And the path to the cross He was willing to tread All the sins of my life to forgive." A. Jesus died in our stead: Matt. 26.28, Rom. 5.8, 1 Cor. 15.3 B. The purpose for His death was that we might live: Jn. 10.10, Rom. 6.2-3 C. And the result of this is that we can have forgiveness: Eph. 1.7, Heb. 10.17-18 II. Stanza two says that our present state can be that of no condemnation "He is tender and loving and patient with me While He cleanses my heart of its dross, But there's 'no condemnation;' I know I am free For my sins are all nailed to the cross." A. Jesus is tender, loving, and patient with us: Rom. 8.31-33, Heb. 7.25, 1 Jn. 2.1-2 B. Even now, when we sin, He is willing to cleanse our hearts: 1 Jn. 1.7-9 C. As a result, we can stand before God with "no condemnation": Rom. 8.1-2 III. Stanza three says that our future can be filled with hope "I will cling to my Savior and never depart; I will joyfully journey each day With a song on my lips and a song in my heart That my sins have been taken away." A. Of course, this hope is conditioned on the fact that we must cling to the Savior and never depart: Heb. 3.6, 4.14, 10.23 B. But if we do that, we can joyfully journey each day: Phil. 4.4, 1 Pet. 1.8 C. And we can have a song on our lips and in our hearts, and can look forward to singing the eternal song of redemption, because of what Jesus did for us at the cross: Rev. 7.9-14 CONCL.: The chorus continues to stress the importance of the fact that Jesus Christ nailed our sins to the cross in the sense that it was there that He shed His precious blood as an atonement for them. "They are nailed to the cross, they are nailed to the cross, O, how much He was willing to bear! With what anguish and loss Jesus went to the cross! But He carried my sins with Him there." This song has often been used to prepare for the Lord's supper, and it is certainly an appropriate one to help us show the Lord's death. And we should ever be thankful that Jesus was willing to bear the anguish and loss of dying for us that all which would cause us to be condemned before God might be "Nailed To The Cross." "NEAR THE CROSS" "God forbid that I should glory, save in the cross..." (Gal. 6.14). INTRO.: A song that helps to keep our minds upon the cross in which we can glory is "Near The Cross" (#154 in "Hymns for Worship Revised" and #46 in "Sacred Selections for the Church"). The text was written by Fanny J. Crosby, whose full married name was Frances Jane Crosby VanAlstyne (1820-1915). Blind from six weeks old, she is credited with over 8,000 gospel song texts. One of her collaborators who frequently provided music for her songs was William Howard Doane (1832-1915). In the case of this hymn, the tune was first composed by Doane and given to Miss Crosby to provide the text. It was first published in the 1869 collection "Bright Jewels" edited by Doane along with William B. Bradbury, William F. Sherwin, and Chester G. Allen. It was included in the 1921 "Great Songs of the Church" edited by E. L. Jorgenson and has been found in almost every hymnbook published by members of the Lord's church since that time. The song helps to focus our minds on what Jesus did for us on the cross. I. Stanza one says that the cross is the means of our salvation "Jesus, keep me near the cross; There a precious fountain, Free to all--a healing stream, Flows from Calvary's mountain." A. It was at the cross that a precious fountain for sin was opened: Zech. 13.1 B. From that precious fountain flows a healing stream: Rev. 22.1-2 C. And all of this is possible because Jesus died on Calvary's mountain: Lk. 23.33 II. Stanza two says that the cross is the expression of God's divine grace "Near the cross, a trembling soul, Love and mercy found me; There the bright and Morning Star Sheds its beams around me." A. It was at the cross that God's love and mercy found us: Eph. 2.4-9 B. This love and mercy were demonstrated in the "Bright and Morning Star": Rev. 22.16 C. And by grace, the beams from this star enable us to walk in the light: 1 Jn. 1.5-7 III. Stanza three says that the cross is the motivation for us to walk with God "Near the cross! O Lamb of God, Bring its scenes before me; Help me walk from day to day With its shadow o'er me." A. It was at the cross that the Lamb of God died to take away our sins: Jn. 1.29 B. This Lamb of God wants us to walk with Him: Eph. 4.1-3 C. But to do this, we must keep its shadow over us, remembering the love that Jesus showed for us in His death: Eph. 5.1-2 IV. Stanza four says that the cross is the pointer that directs us to heaven "Near the cross I'll watch and wait, Hoping, trusting ever, Till I reach the golden strand, Just beyond the river." A. It was at the cross that Jesus gave us hope by His death: Col. 1.27, 1 Pet. 1.3-5 B. Because of what Jesus did for us, someday we can reach that golden strand after death: Heb. 9.27 C. And we can then be with him just beyond the river and have eternal life in His presence: Matt. 25.46, 1 Jn. 2.25 CONCL.: The chorus says that because of what Jesus did for us at the cross, our glory should be in the cross until our raptured souls will find rest beyond the river. "In the cross, in the cross, Be my glory ever; Till my raptured soul shall find Rest beyond the river." This is a good song to help prepare our minds for partaking of the Lord's supper, because it helps to bring the scene of the cross before us. But it is a good song to sing at other times as well, as we continually ask God to keep us "Near The Cross." "NEARER, MY GOD, TO THEE" "It is good for me to draw near to God: I have put my trust in the Lord..." (Psa. 73.28) INTRO.: A hymn which breathes a request to be near to God is "Nearer, My God, To Thee" (#124 in "Hymns for Worship Revised" and #56 in "Sacred Selections fof the Church"). The text was written by Sarah Flower Adams (1805-1848). The daughter of a newspaper publisher and wife of an inventive engineer, she became a writer who also had a successful stage career that was cut short by recurring illness. With her husband and sister, she attended the Unitarian South Place Chapel in Finsburg, a suburb of London, where the minister, William John Fox, was preparing a new hymnbook in 1840. Fox asked Sarah and her older sister Eliza, who was musically talented, to produce a new hymn on the story of Jacob and Esau for the book to accompany a sermon that he was planning to preach on the subject. In preparation, Sarah began reading the Bible account very carefully. But about that same time, Eliza contracted tuberculosis. Thus, Sarah wrote her most famous hymn not only to be used in the hymnbook but also to comfort her dying sister. It was first sung later that year and then published in 1841 with the original tune by Eliza Flower in Fox's "Hymns and Anthems." Unfortunately, while nursing her sister, Sarah caught tuberculosis too. Eliza died in 1846, and Sarah died two years later in London on Aug. 14, 1848, at the age of 43. The tune (Bethany) that is most commonly used with these words in this country was composed on request as a new musical setting for this text in 1856 by Lowell Mason (1792-1872). It first appeared in the 1859 "Sabbath Hymn and Tune Book" edited by Edward A. Park and Austin Phelps in Andover, MA. In 1912, as the Titanic was sinking, the ship's band is said to have played the strains of this song, whereas others dispute this account, although some survivors report that it was the British tune, not the American one, that they heard, which may help to explain these seemingly contradictory accounts. The song well expresses the aim of every Christian to draw nearer to God. I. The first stanza begins with the universal cry of mankind to be nearer to God "Nearer, my God, to Thee, Nearer to Thee, E'en though it be a cross that raiseth me. Still all my song shall be, 'Nearer, my God, to Thee." A. God wants us to draw near to Him: Jas. 4.8-10 B. Just as Jesus was raised up toward heaven on the cross, so we can draw nearer to God in heaven by bearing our cross: Matt. 16.24 C. As we draw near to God, we sing to Him: Ps. 28.6-7; and one aspect of our song to the Lord should be to draw even nearer to Him II. The second stanza illustrates this desire with the experience of Jacob "Though like a wanderer, The sun gone down, Darkness be over me, My rest a stone; Yet in my dreams I'd be Nearer, my God, to Thee." A. Jacob was a wanderer, fleeing the wrath of Esau, and we too are wanderers upon this earth: 1 Pet. 2.10 B. Also, just as darkness was over Jacob and his rest was a stone, so this world is a place of darkness and trouble for us: Job 14.1 C. Yet, consider the dream of Jacob: Gen. 28.10-12a; we too can dream (in the sense of a strong desire or goal) of being nearer to God III. The third stanza personalizes the story by asking that our future paths might be as Jacob's ladder that reached up to heaven "There let the way appear Steps unto heaven: All that Thou sendest me, In mercy given. Angels to beckon me, Nearer, my God, to Thee." A. Though we cannot climb a literal ladder into heaven, this might be thought of as a figure of Jesus Christ who is the way to the Father: Jn. 14.6 B. And while we are travelling toward heaven through Christ, we need to remember that all which God sends or even allows is by His mercy: 1 Cor. 10.13 C. The Bible does not teach that angels beckon us directly to heaven, but consider Jacob's dream of angels: Gen. 28.12b-14; in like manner, God's message in His word beckons us to come to Him IV. The fourth stanza offers praise to God for this wonderful blessing "Then, with my waking thoughts Bright with Thy praise, Out of my stony griefs Bethel I'll raise; So by my woes to be Nearer, my God, to Thee." A. The song pictures the saint, like Jacob, sleeping through the night, then awakening in the morning with a song of praise in his mind and on his lips: Ps. 5.1-3 B. As an expression of his praise and thanks to God, Jacob raised a pillar of stone which he called Bethel: Gen. 28.16-19; in like manner, when we rise each morning, we can raise own own Bethel of praise to express our gratitude to the Lore because of His nearness to us C. In fact, even the woes that we experience in this life can be a means of drawing nearer to God: Jas. 1.2-4 V. The fifth stanza then suggests that as the angels in the dream ascended, so someday we may hope to ascend to immortality and be with God "Or if on joyful wing, Cleaving the sky, Sun, moon, and stars forgot, Upward I fly; Still all my song shall be, 'Nearer, my God, to Thee." A. Even in death, we can look forward to the angels carrying us with their wings to rest in Abraham's bosom: Lk. 16.22 B. And when the Lord returns, upward we shall fly: 1 Thes. 4.16-17 C. Then, the prayer of the song to be nearer to God will be answered in its fullness, because we shall be directly with Him in His presence forever: 1 Jn. 3.2 CONCL.: Each stanza ends with a repetition of the opening line to re-emphasize the main thought of wanting to be nearer to God in our lives here with the hope of being with Him in eternity. "Nearer, my God, to Thee, Nearer to Thee!" Thus, these lines, picturing Jacob at Bethel sleeping on a stone and dreaming of angels, reflect our yearning which we so often express in our prayers to be, "Nearer, My God, To Thee." "NEARER, STILL NEARER" "And I...will draw all men unto Me" (Jn. 12.32). INTRO.: A hymn which expresses the desire that Jesus will draw us nearer to Himself is "Nearer, Still Nearer" (#125 in "Hymns for Worship Revised" #144 in "Sacred Selections for the Church"). The text was written and the tune (Morris or Still Nearer) was composed both by Lelia Naylor Morris (1862-1929). A native of Pennsville in Morgan County, OH, she grew up in nearby Malta, OH, and lived most of her adult life in McConnellsville, OH, across the Muskingum River from Malta, where she married Charles H. Morris. Credited with over 1000 hymn texts and most of the tunes, she produced many songs which appear in our books, such as "Sweet Will of God," "I Know God's Promise Is True," and "Sweeter Than The Years Go By." "Nearer, Still Nearer" first appeared in the "Pentecostal Praises Hymnal," published in 1898 by the Hall-Mack Co. of Philadelphia, PA. In 1913, when Mrs. Morris was in her 50's, her eyesight began to fail, so her son built a large blackboard, 28 feet long, with music staff lines on it to help her continue her songwriting. However, within a year, here eyesight was gone, but she was able to continue writing music with the help of several devoted friends. This song has been in a large number of hymnbooks published by members of the Lord's church and in use among churches of Christ since the 1921 "Great Songs of the Church" No. 1, edited by E. L. Jorgenson. It suggests several ingredients that are essential to being near the Savior. I. In the beginning stanza, we learn that we must have a desire to be close to His breast "Nearer, still nearer, close to Thy heart, Draw me, my Savior, so precious Thou art; Fold me, O fold me close to Thy breast, Shelter me save in that haven of rest." A. The Lord wants us to draw near to Him: Jas. 4.8 B. Surely, it should be the aim of every lover of God to have the Lord close to him: Ps. 145.18 C. And those who thus draw near are sheltered in the haven of rest: Ps. 61.3 II. In the next stanza, we learn that we must look for the cleansing that Jesus' blood brings "Nearer, still nearer, nothing I bring, Naught as an offering to Jesus, my King, Only my sinful, now contrite heart; Grant me the cleansing Thy blood doth impart." A. Nothing that we can bring could be an offering that would atone for sin: Tit. 3.5 B. The only thing we have to bring is our sinful, contrite hearts--contrite means penitent: Lk. 13.3 C. And when we thus come to the Lord, we can have the cleansing that Christ's blood makes available: Rev. 1.5 III. In the following stanza, we learn that we must determine to resign the follies of sin "Nearer, still nearer, Lord, to be Thine; Sin, with its follies I gladly resign: All of its pleasures, pomp, and its pride. Give me but Jesus, my Lord crucified." A. To resign means to abhor and abstain from: Rom. 12.9, 1 Thess. 5.21-22, Tit. 2.10-11 B. But it is not enough just to renounce sin itself--we also need to renounce all its pleasure, pomp, and price--compare the attitude of David: Ps. 19.12-14 C. Instead, we should seek only Jesus, our Lord crucified: 1 Cor. 2.2 IV. In the final stanza, we learn that we must long for that harbor where our anchor is cast "Nearer, still nearer, while life shall last, Till safe in glory my anchor is cast, Through endless ages, ever to be Nearer, my Savior, still nearer to Thee." A. There is no greater motivation to be near the Lord than the hope of a home with Him in heaven--that is why our anchor is cast within the veil: Heb. 6.18-20 B.That hope is of endless ages or eternal life with the Lord: 1 Jn. 2.25 C. And we know that when we get to heaven, we shall surely be nearer the Lord because we shall be in His very presence: Rev. 21.22-23 CONCL.: There is always a danger of being involved in a lot of activity, even "religious," that really does not draw us close to God. But the true disciple will want to be continually developing a closer relationship with his God. Therefore, we should emply the spiritual means which God has provided for us in His word so that we can be drawn "Nearer, Still Nearer." "NEVER GROW OLD" "And God shall wipe away all tears from their eyes; and there shall be no more death" (Rev. 21.4) INTRO.: A song which emphasizes that there will be no more death or even old age in heaven is "Never Grow Old" (#204 in "Hymns for Worship Revised" and #384 in "Sacred Selections for the Church"). The text was written and the tune composed both by James Cleveland Moore (1888-1962). A native of Georgia, he became a Baptist preacher, but was also known as a singer and songwriter. In 1914, while a 26-year old seminary student, Moore visited to preach in his home church at Draketown, GA, where his aging father had led the singing for years. The elder Moore's voice failed him and the son said that he knew that he would not be hearing him sing much longer. Back in school, James produced the hymn with the incident still fresh in his mind, and wrote, "Dedicated to My Father and Mother." Apparently, it was not published until 1930. This song poetically describes the heavenly land for which we hope. I. Stanza 1 says that this land is one where we never shall die "I have heard of a land on the far away strand, 'Tis a beautiful home of the soul; Built by Jesus on high, there we never shall die, 'Tis a land where we'll never grow old." A. Like the patriarchs of old, we look for a land or country beyond this earthly life: Heb. 11.13-16 B. This land has been prepared by God for the redeemed as the home of the soul which cannot be killed: Matt. 10.28 C. Thus, it will be a land where we never shall die. The basic curse of growing old is that it leads to death, but in heaven we shall eat of the tree of life so that there will be no more death and we shall live forever: Rev. 22.1-5 II. Stanza 2 says that this land is a place where we shall sing praise to Christ "In that beautiful home where we'll never-more roam, We shall be in the sweet by and by; Happy praise to the King through eternity sing, 'Tis a land where we never shall die." A. In that land, we shall never more roam because in it we receive eternal life: Matt. 25.41, 1 Jn. 2.25 B. Also, this land is referred to as the "sweet by and by" because it will be a place of rest, peace, joy, and comfort: Rev. 14.13 C. But it will also be a land of activity, and one of the activities of the redeemed in heaven will be to praise God with glory and honor for all eternity: Rev. 21.24-26 III. Stanza 3 says that in this land our voices will blend with those gone before "When our work here is done and the life crown is won, And our troubles and trials are o'er; All our sorrow will end, and our voices will blend With the loved ["Sacred Selections" has "saved"] ones who've gone on before." A. We look forward to the time when our work on earth is done and we shall receive the crown of life in that heavenly land: 2 Tim. 4.6-8, Rev. 2.10 B. But we also recognize that one of the biggest troubles, trials, and sorrows that we have in this life is the parting of loved ones: 1 Thes. 4.13-18 C. One of the greatest blessings that we shall have in that heavenly land will be the reunion with those of our loved ones who have done His commandments: Rev. 22.14 CONCL.: The chorus continues to remind us of the eternal nature of our life in heaven. "Never grow old, never grow old, In a land where we'll never grow old; Never grow old, never grow old, In a land where we'll never grow old." As we face the various problems and tribulations of this life, we can find great strength and encouragement to keep on and remain faithful by focusing our attention not on the things of this earth but on that land where we'll "Never Grow Old." "NIGHT, WITH EBON PINION" "And being in agony He prayed more earnestly: |
