Please be patient as we try to reconstruct these hymn pages to make them more useful.

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.

"KNEEL AT THE CROSS"

"Wherefore He is able also to save them...seeing He ever liveth to make intercession for them" (Heb. 7.25).

INTRO.: A song that encourages us to come to the cross of Jesus who is the one who makes intercession for us is "Kneel At The Cross" (#331 in "Hymns for Worship Revised" and #49 in "Sacred Selections for the Church"). The text was written and the tune was composed both by Charles Earnest Moody who was born on Oct. 8, 1891, near Tilton, GA, and as a child moved with his family to nearby Tunnel Hill where he lived until age 36 and served as music director for the local Methodist Church after having studied music with A. J. Simms of Dalton, GA, and the Southern Development Normal in Ashville, NC. Also, while working as a bookkeeper in a local store, he taught singing schools and led singing at many revivals in various local churches. Most older books say that the song was based on a "theme suggested by Rev. Sam Hair" who was preaching in a meeting at the New Hope Baptist Church in town and copyrighted by Moody and Sebren in 1924.

However, newer books say that it was copyrighted in 1938 and then renewed in 1966 by the Stamps-Baxter Music Co. The 1938 date could be when the copyright was transferred to the Stamps-Baxter Co. However Stamps-Baxter was notorious for taking songs written by others, giving their own arrangement to them, and then copyrighting them as their own. Moody moved to Calhoun, GA, in 1927, where he sang professionally with the Georgia Yellow Hammers for Victor Records and married Fannie Brownlee. They had three children, and to support his family he had to leave the singing group and teach public school. From 1938 to 1940, the Moodys lived in Tunnel Hill again where ran a gas station. Returning to Calhoun, he continued teaching public school and doing bookkeeping. He died in 1977.

Among older books in my collection published by brethren, the song appeared in the 1938 "Spiritual Melodies" edited by T. S. Teddlie, the 1940 "Complete Christian Hymnal" edited by Marion Davis, and the 1944 "New Wonderful Songs" edited by T. S. Cobb. Since its use in the 1956 "Sacred Selections," it has been found in most books published by members of the Lord's church for use in churches of Christ, including the 1959 "Majestic Hymnal No. 2" and the 1978 "Hymns of Praise" both by Reuel Lemmons, the 1963 "Abiding Hymns" by Robert C. Welch, and the 1963 "Christian Hymnal" by J. Nelson Slater. Today it is included in the 1971 "Songs of the Church," the 1990 "Songs of the Church 21st C. Ed.," and the 1994 "Songs of Faith and Praise" all by Alton H. Howard; the 1978/1983 "(Church) Gospel Songs and Hymns" by V. E. Howard; and the 1992 "Praise for the Lord" by John P. Wiegand; as well as "Hymns for Worship."

The song calls upon people to submit to Jesus, symbolized as "kneeling at the cross."

I. According to stanza 1, kneeling at the cross means leaving our cares with Christ

"Kneel at the cross, Christ will meet you there, Come while He waits for you;

Lift up your voice, Leave with Him your care, And begin life anew."

A. The cross is figuratively pictured as the place where Christ will meet us because it was on the cross that He died as an atonement for our sins: Phil. 2.8

B. When we thus come to the cross, we can leave all our cares with Him: 1 Pet. 5.7

C. Having left all our cares, including our sins, with Christ at the cross, we can begin life anew: Rom. 6.3-4

II. According to stanza 2, kneeling at the cross means anchoring our souls to Christ

"Kneel at the cross, There is room for all Who would His glory share;

Bliss there awaits, Harm can ne'er befall Those who are anchored there."

A. There is room for all at the cross because God so loved the whole world that He gave His only begotten Son to taste death for everyone: Jn. 3.16, Heb. 2.7

B. If people come to the cross, spiritual "harm can ne'er befall" because Christ has promised that "they shall never perish; neither shall anyone snatch them out of My hand": Jn. 10.27-28

C. However, in order to receive the benefits of this promise, we must anchor our souls to Christ by faithfully following Him in all things: Heb. 6.19-20, Rev. 2.10

III. According to stanza 3, kneeling at the cross means giving all idols up

"Kneel at the cross, Give your idols up, Look unto realms above;

Turn not again To life's sparkling cup; Trust always in His love."

A. Anything that we would allow to come between us and Christ is an idol, and we must keep ourselves from all such things: 1 Jn. 5.21

B. Rather than looking to the idols of this life, we should look unto realms above: Col. 3.1-3

C. This will help us not to turn again to life's sparkling cup but to trust always in His love: Heb. 10.36-39

CONCL.: The chorus continues the appeal for all who need the Lord in any way:

"Kneel at the cross, Leave every care;

Kneel at the cross, Jesus will meet you there."

Ellis J. Crum in "Sacred Selections" identified this song as "Christian's Admonition" and even changed stanza 1, line 3 to read, "He intercedes for you," apparently thinking that the concept of kneeling at the cross can only apply to Christians going to God in prayer and thus placing it in "Prayer Songs" (#'s 23-65). However, Shepard and Stevens in "Hymns for Worship," though following the same change that Crum made, place it in "Invitation Songs" (#'s 263-349). The fact is that "kneeling at the cross" can be thought of as a generic symbol for submitting oneself completely to the Lord. One way that those of us who are Christians do so is by our prayers. Those who are not Christians do so by obeying the gospel of Christ. Hence, it seems to me that the song can fit either category. The important point is that to receive the blessings and favor of the Lord, we must do whatever it takes to submit ourselves to His will and "Kneel At The Cross."

"LABOR FOR CHRIST"

"The harvest truly is plenteous, but the labourers are few" (Matt. 8.37)

INTRO.: A hymn which encourages Christians to become laborers in the harvest is "Labor for Christ." The text was written by Horatius Bonar (1808-1889). Produced, originally with eight stanzas beginning, "Go, labor on, spend and be spent" (q.v.), in 1836 for the use of workers in his mission district at Leith, Scotland and published at Kelso in a small booklet of hymns, it later appeared under the heading "Labour for Christ" in his 1843 Songs of the Wilderness. Sometimes an 1857 date is given, but that is when Bonar republished a version of the hymn, beginning with the stanza, "Go labor on, while it is day" in his Hymns of Faith and Hope, first series. All of Bonar's previous hymns had been for children, and this is said to be his first "adult" song. Several melodies have been used with the hymn. Most of our books have four stanzas with a tune (Ernan) composed by Lowell Mason (1792-1872). It is dated 1850.

Among hymnbooks published during the twentieth century by members of the Lord's church for use in churches of Christ, the tune was found with "When At Thy Footstool I Stand" by Henry Francis Lyte in Great Songs of the Church No. 1 edited by E. L. Jorgenson. The song, with just four stanzas, was used in Great Songs of the Church No. 2 also edited by Jorgenson; and the 1965 Great Christian Hymnal No. 2 edited by Tillit S. Teddlie. Today, this same version may be found in the 1971 Songs of the Church, the 1990 Songs of the Church 21st C. Ed., and the 1994 Hymns of Faith and Praise all edited by Alton H. Howard; and the 1992 Praise for the Lord edited by John P. Wiegand. Leland R. Fleming's 1999 Into Our Hands has the song with the text slightly altered and a new tune composed for it both by John D. Bacon (1900-1982). John Julian, in his Dictionary of Hymnology, said that some older books actually make this two hymns

Therefore, using Bacon's tune, one could make a separate hymn of the following stanzas.

I. Stanza 1speaks of the need

"Men die in darkness at thy side, Without a hope to cheer the tomb;

Take up the torch and wave it wide, The torch that lights time's thickest gloom."

A. All must die, but too many people are dying in the darkness that is not in God: Heb. 9.27, 1 Jn. 1.5

B. Those who thus die in darkness are without hope: Eph. 2.11-12

C. Thus, to give as many people hope as possible, we should be taking up the torch and showing people a lamp to their feet to guide their pathway: Ps. 119.105

II. Stanza 2 speaks of our praise from the Lord

"Go, labor on: enough while here If He shall praise thee, if He deign

Thy willing heart to mark and cheer; No toil for Him shall be in vain."

A. While we may not have the praise of men, we shall have the praise of God: Jn. 12.42-43

B. Also, He has promised to cheer us while in our work: Matt. 14.27

C. Part of this cheer is knowing that our labor is not in vain in the Lord: 1 Cor. 15.58, Gal. 6.9
III. Stanza 4 speaks of the urgency

"Go, labor on while it is day: The world's dark night is hastening on;

Speed, speed thy work, cast sloth away; It is not thus that souls are won."

A. Our labor is made urgent because the world's dark night, representing sin, is hastening on: Rom. 13.11-14

B. Therefore, we need to speed our work and cast sloth away: Prov. 24.30-34

C. It is not thus, that is by sloth, that souls are won, which is the goal of those who are wise: Prov. 11.30

CONCL.: It is so easy to become comfortable with our nice homes in the suburbs that we fail to see the suffering that sin causes in the lives of people. However, whether it is people who live in our neighborhoods or in the slums, if they are without Christ they are in sin and lost. While we certainly can be thankful for the material blessings that are ours and rejoice in the spiritual blessings that we have in Christ, we must not neglect the souls of those who need salvation. This should motivate us to "Labor for Christ."

"LEAD ME GENTLY HOME, FATHER"

"For Thou art my rock and my fortress; therefore...lead me, and guide me" (Psa. 31.3)

INTRO.: A song which asks God to lead us through this life to the home that He has prepared for us is "Lead Me Gently Home, Father" (#60 in "Hymns for Worship Revised" and #462 in "Sacred Selections for the Church"). The text was written and the tune was composed both by Will Lamartine Thompson (1847-1909). A native of East Liverpool, OH, he studied music at Mt. Union College in Alliance, OH, at the Boston, MA, Conservatory of Music, and at Leipzig, Germany. Establishing his own publishing firm in Chicago, IL, he produced several collections containing numerous of his own songs, at first primarily secular but later also sacred.

Two of his more famous and still-used gospel song are "Jesus Is All The World To Me" and "Softly And Tenderly Jesus Is Calling." His "Lead Me Gently Home" was published in 1879. It became well-known among churches of Christ by its inclusion in E. L. Jorgenson's 1937 "Great Songs of the Church No. 2" and L. O. Sanderson's 1948 "Christian Hymns No. 2." Among books in common use today, it is found in Alton H. Howard's 1971 "Songs of the Church," 1990 "Songs of the Church 21st C. Ed.," and 1994 "Songs of Faith and Praise;" V. E. Howard's 1978/1983 "Church Gospel Songs and Hymns;" and John P. Wiegand's 1992 "Praise for the Lord," in addition to "Sacred Selections" and "Hymns for Worship."

This song offers several reasons why we should want God to lead us.

I. Stanza 1 says that we should ask God to lead us because of life's toils

"Lead me gently home, Father, lead me gently home, When life's toils are ended, And parting days have come;

Sin no more shall tempt me, Ne'er from Thee I'll roam, If Thou'lt only lead me, Father, Lead me gently home."

A. The toils of life are often used generally of the burdens that we have to bear on this earth: Gen. 5.29, 41.51

B. And these toils will continue until parting days come when we return to the dust of the ground: Gen. 3.17-19, Eccl. 12.7

C. Sometimes, we may allow the toils and cares of this life to cause us to roam from God: Mk. 4.18-19. Therefore, we need to be careful about these things and seek God to lead us through

II. Stanza 2 says that we should ask God to lead us because of life's troubles

"Lead me gently home, Father, lead me gently home, In life's darkest hours, Father, When life's troubles come;

Keep my feet from wandering, Lest from Thee I'll roam, Lest I fall upon the wayside, Lead me gently home."

A. Everyone will agree that this earthly life is full of trouble: Job 14.1

B. Such troubles often produce dark hours in our lives, such as they did even in the life of Jesus: Lk. 22.53 (may be persecutions by evil men, or may be the natural tribulations that come to all who dwell on this sin-cursed earth)

C. And these troubles often present opportunities for our feet to wander from the Lord by causing us to doubt: Ps. 55.1-7. Because of these things, we should look to the Lord to lead us through them.

III. Stanza 3 says that we should ask God to lead us because of temptations

"Lead me gently home, Father, lead me gently home, In temptation's hour, Father, shen sore trials come;

Be Thou near to keep me, Take me as Thine own, For I cannot live without Thee, Lead me gently home."

A. Temptation is the avenue through which Satan entices us to sin: Jas. 1.13-15

B. And these temptations serve as trials to test our faith, whether we will continue to obey the Lord or not: 1 Pet. 1.6-9

C. But God has promised to be near us in our temptations and make a way of escape for us if we shall take it: 1 Cor. 10.13. Hence, we should always pray that the Lord will lead us away from temptation

IV. Stanza 4 says that we should ask God to lead us because of our hope of heaven:

"Lead me gently home, Father, lead me gently home, While I humbly follow and when my pleasures come;

Give to me my portion, Those across the foam, Such, the glory never fadeth, Lead me gently home."

A. While in this life we face toils, troubles, and temptations, we can look forward to a time when we shall have pleasures at God's right hand evermore: Psa. 16.7-11

B. Thus, we can be assured that God has prepared an eternal home for His people as their portion: Lk. 12.42

C. And this portion will include "those across the foam"--the redeemed of all ages where the "glory never fadeth": Rev. 22.1-5. We need to remember that we can find that eternal home only if we turn to the Lord to lead us there and follow His leading.

CONCL.: The chorus underscores the fact that we must have God to lead us or else we shall fall upon the wayside.

"Lead me gently home, Father, Lead me gently home, Father,

Lest I fall upon the wayside, Lead me gently home."

This song is not the easiest to sing because it requires basses who know what they are doing in the chorus. But it has a wonderful message. I have already faced various toils, troubles, and temptations in life, and will likely face many more before parting days shall come. If it is my desire to have the eternal reward that the Lord promises His followers, I must constantly be asking, "Lead Me Gently Home, Father."

"LEAD ME TO CALVARY"

"And when they were come to the place, which is called Calvary, there they crucified Him" (Lk. 23.33).

INTRO.: A song that reminds us of what happened when Jesus was crucified on the cross for our sins is "Lead Me To Calvary" (#179 in "Hymns for Worship Revised" and #299 in "Sacred Selections for the Church). The text was written by Jennie Evelyn Hussey (1874-1958). Born into a family which had been Quakers for four generations, she began to write poetry at a very early age and produced approximately 150 hymn texts during her life. This one was first published in 1921 in "New Songs of Praise and Power, No. 3" of the Hall-Mack Co.

The book was edited and the tune (Duncannon) was composed both by William James Kirkpatrick (1828-1921). It was one of Kirkpatrick's last collections. Hussey lived most of her life on the same family farm at Henniker, NH, where she had been born, but much of her time was filled with suffering and hardship due to the fact that she cared for her invalid sister. Toward the end of her days, she resided in the Home for the Aged at Concord, NH.

This hymn helps us remember what Jesus did for us by His death on Calvary.

I. Stanza 1 focuses upon Jesus' thorn-crowned brow as He hung on Calvary

"King of my life, I crown Thee now, Thine shall the glory be;

Lest I forget Thy thorn-crowned brow, Lead me to Calvary."

A. Although Jesus was crowned King upon His ascension back into heaven, each individual figuratively crowns Him as King of his life by acknowledging Him as Lord: Rom. 10.9-10

B. As a result of Christ's position as King, we should give Him glory: Rev. 5.12-13

C. As a cruel, mocking symbol of His kingship, He was given a crown of thorns before His crucifixion: Mk. 15.14-20

II. Stanza 2 focuses upon the burial of Jesus following His death on Calvary

"Show me the tomb where Thou wast laid, Tenderly mourned and wept;

Angels in robes of light arrayed Guarded Thee whilst Thou slept."

A. While Christ's burial isn't given the same spiritual significance as either His death or resurrection, it is still recorded as a fact of scripture: Lk. 23.50-56, 1 Cor. 15.3-4

B. There were a few who tenderly mourned and wept for Him at His death: Lk. 23.27-28

C. We do not know if angels actually guarded Him while He was in the tomb, but angels were certainly there when He arose from the dead: Matt. 28.1-7

III. Stanza 3 focuses upon the resurrection of Jesus and the empty tomb which in essence validates His dath on Calvary

"Let me like Mary, through the gloom, Come with a gift to Thee;

Show to me now the empty tomb, Lead me to Calvary."

A. Mary evidently refers to Mary Magdalene who came with the women early that first day of the week with spices to anoint the body of Jesus: Mk. 16.1, Jn. 1.1-18

B. While we cannot go to the literal tomb with a gift for Jesus, He wants us to show that same attitude by giving Him our hearts in obedience and our lives in service to Him: Matt. 22.37, Rom. 12.1-2

C. And we can be reminded of this as the scriptures show to us the empty tomb: Lk. 24.1-9

IV. Stanza 4 focuses upon the application of what Jesus means to us because of His death on Calvary

"May I be willing, Lord, to bear Daily my cross for Thee;

Even Thy cup of grief to share, Thou hast borne all for me."

A. We must be willing to bear the cross of complete submission to Christ: Mt. 16.24-26

B. We must even be willing to drink the cup of suffering for Him in this life if need be: Mt. 20.20-23

C. And the reason that we must be willing to do this is because He has already borne all for us by dying upon the Cross for our sins: 2 Cor. 8.9, 9.15

CONCL.: The chorus well states the very purpose of the entire song as it asks the Lord to help us not to forget the love that was shown for us in the suffering and death of Christ by leading us in our minds back to Calvary.

"Lest I forget Gethsemane; Lest I forget Thine agony;

Lest I forget Thy love for me, Lead me to Calvary."

We often use this song to prepare our minds for the Lord's supper, and it is a very appropriate song to do just that, but it can be used at other times as well. So, whenever I need help to face temptation or soorw, and also on the first day of each week when I need to remember Christ's death by eating His supper, I should ask the Lord to "Lead Me To Calvary."

"LEAD ME TO SOME SOUL TODAY"

"He which converteth the sinner from the error of his way shall save a soul from death..." (Jas. 5.20).

INTRO.: A song which is a request for God to help us in converting sinners from the error of their way is "Lead Me To Some Soul Today" (cf. #476 in "Hymns for Worship Revised"). The text of stanza 1 was written by Will Henry Hougton (1887-1947). A Baptist minister, he became president of Moody Bible Institute at Chicago, IL, in 1934. The tune (Loveless) was composed by Wendell Phillips Loveless (1892-1987). A businessman, he became director of the radio department at Moody Bible Institute, and later served as a minister. The song seems to have been first printed in one of Loveless's five volume series "Radio Songs and Choruses of the Gospel."

It appeared in "Tabernacle Hymns No. 4," published at Chicago in 1941 with the note, "Used by permission of Moody Bible Institute" and bearing the copyright date of 1936. Later, the copyright was renewed by the Hope Publishing Co. of Carol Stream, IL. For many years this song appeared as a one-stanza chorus. Eugene D. Compton of Baytown, TX, wrote two excellent additional stanzas which were first published in the Feb. 21, 1974, edition of the "Gospel Guardian." The text of stanzas 2-4 in "Hymns for Worship Revised" was written by Ellis J. Crum (b. 1928). It was first published in his 1977 "Special Sacred Selections."

The song encourages us to be active in soulwinning.

I. According to stanza 1, we should ask that the Lord will teach us what to say

(The words to stanza 1 are still under copyright by Hope Publishing Co.)

A. Asking the Lord to lead us to some soul indicates that we recognize the value of even a single soul: Matt. 16.26

B. Although God doesn't speak to us directly as He did to inspired men in the first century who were revealing His word so that they would know what to say, we should still seek His help in speaking the truth in love: Eph. 4.14

C. And there should be no lack of people to whom we can speak, because people all around us "are lost in sin, and cannot find their way" but do not "seem to care": Rom. 3.23

II. According to stanza 2, we should ask that the Lord will help us to be a good influence

"Let my light so shine for Thee, and all the world Thy glory see; Never let it grow so dim that all they see is me;

For I know alone I'm weak, but as Thy child I pray."

A. We are to let our light so shine that others may see our good works and glorify God: Matt. 5.14-16

B. Therefore, we must be careful not to let our lights grow dim by engaging in behavior that detracts from Christ: Phil. 2.14-15

C. Unfortunately, sometimes we are weak, but we must go to the Lord in prayer to find strength: Eph. 6.10-18

III. According to stanza 3, we should ask that the Lord will give us opportunities to win souls

"When I see those all about, whose actions speak their way of life, In their joys they seek to find escape from all their strife.

Oh! I know they need my help to guide them to the way."

A. When we see those around us whose actions speak of a sinful way of life, we know that the fields are white to harvest: Jn. 4.35

B. As, in their joys, they seek to find escape from all their strife, they are like sheep having no shepherd: Matt. 9.36-38

C. Like the Ethiopian eunuch, they will not understand the way of salvation unless someone--perhaps us?--should guide them: Acts 8.30-35

CONCL.: The chorus again asks God's help in overcoming the obstacles to soul-winning, such as an absence of care, a lack of prayer, and a hardened heart--both in others and in ourselves. In a world where even many of our loved ones, friends, and neighbors are dying in sin, each child of God should pray every day and say to the Lord, "Lead Me To Some Soul Today."

(Note: Eugene Compton's stanzas reprinted with permission)

"LEAD ON, O KING ETERNAL"

"Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle" (Psa. 24.8).

INTRO." A song which asks the King of Glory to be our leader in the battles of life is "Lead On, O King Eternal" (#494 in "Hymns for Worship Revised"). The text was written by Ernest Warburton Shurtleff (1862-1917). A native of Boston, MA, he did a lot of writing during the years of his studies and had four published works by the time he graduated from Andover Theological Seminary at the age of 26. This hymn was produced in 1887 as a graduation song to be sung at the commencement of his class and was first published later that same year in his own "Hymns of the Faith."

The tune (Lancashire) for which it was written had been composed some 52 years earlier by a well-known British musician, Henry Thomas Smart (1813-1879). It was produced for a music festival at Blackburn, England, on Oct. 4, 1835, to observe the 300th anniversary of the Reformation in England. Printed in a leaflet for that occasion, its first inclusion in a hymnbook was Smart's "Psalms and Hymns for Divine Worship," published in 1866 at London, England. Apparently, its first use with Shurtleff's hymn was in "The Methodist Hymnal" of 1905.

This hymn identifies several aspects of the warfare in which Christians must engage.

I. Stanza 1 tells us that we must be ready to go into battle

"Lead on, O King Eternal, The day of march has come; Henceforth in fields of conquest Thy tents shall be our hope;

Through days of preparation Thy grace has made us strong, And now, O King Eternal, We lift our battle song."

A. As soldiers of Christ, we must be prepared to endure whatever hardships come our way: 2 Tim. 2.3

B. The primary means by which we make this preparation is by our reading, studying, and learning God's word: 1 Tim. 4.6, 13-15; 2 Tim. 1.13, 2.15, 3.14-17

C. However, it is not enough just to prepare ourselves for the fight through our study of God's word; we must ultimately go out and fight the battle: 1 Tim. 1.18, 6.12

II. Stanza 2 tells us that we must understand the nature of the King's warfare (we might talk about the heavenly kingdom, which Christ has already established, as coming to those who hear, believe, and obey the gospel that we preach)

"Lead on, O King Eternal, TIll sin's fierce war shall cease, And holiness shall whisper The sweet Amen of peace;

For not with swords loud clashing, Nor roll of stirring drums: With deeds of love and mercy, The heavenly kingdom comes."

A. Jesus did not come to establish a literal, earthly kingdom where there would be physical fighting to gain power: Jn. 18.36

B. Therefore, the weapons of our warfare are not carnal--there are no swords loud clashing or roll of stirring drums: 2 Cor. 10.3-5

C. The reason is that our fight is not with enemy armies but with spiritual forces of Satan and sin, which we can overcome only by lives of holiness and deeds of mercy, as we use the spiritual armor and weaponry that God provides: Eph. 6.10-17

III. Stanza 3 tells us that we must look to our King to provide the reward for which we fight

"Lead on, O King Eternal, We follow, not with fears; For gladness breaks like morning Where'er Thy face appears;

Thy cross is lifted o'er us: We journey in its light; The crown awaits the conquest: Lead on, O God of might."

A. Because of the almighty power and promises of our King, we do not fight with a constant attitude of fearing failure: 2 Tim. 1.7, 1 Jn. 4.18

B.Of course, we do have to make sure that we are truly following Christ in the fight in order to have the promise of His presence and blessings: 1 Cor. 9.24-27

C. But just as the old soldier Paul looked forward to the crown of life after fighting his fight, so all who faithfully serve Christ in this spiritual warfare will gain the crown: 2 Tim. 4.6-8, Rev. 2.10.

CONCL.: While the metaphors and imagery of this hymn were intended for a seminary graduation, the thoughts can well be applied to the life of every Christian. As one writer said, these things should not be confined only to preachers because they represent the battle plan for all of God's people. Thus, every child of God, as he faces the battles of life against evil and seeks to gain the crown of life, should make his petition to the Lord, saying, "Lead On, O King Eternal."

"LET THE LOWER LIGHTS BE BURNING"

"Let your light so shine before men, that they may see your good works..." (Matt. 5.16).

INTRO.: A hymn which encourages us to let our lights shine before me is "Let The Lower Lights Be Burning" (#237 in "Hymns for Worship Revised" and #527 in "Sacred Selections for the Church"). The text was written and the tune (Lower Lights) was composed both by Philip Paul Bliss (1838-1876). A native of Clearfield County, PA, he left home to work on farms and in lumber camps, but later became a music teacher and professional songwriter. Eventually, he joined the evangelistic team of Daniel W. Whittle and Dwight L. Moody, headquartered in Chicago, IL, as a music director for their crusades. Many of his songs were drawn from illustrations that he heard in sermons. This song was suggested by a story which Moody told.

"On a dark, stormy night, when the waves rolled like mountains and not a star was to be seen, a boat rocking and plunging, neared the Cleveland harbor. 'Are you sure this is Cleveland?' asked the captain, seeing only one light from the light-house. 'Quite sure, sir,' replied the pilot. 'Where are the lower lights?' 'Gone out, sir.' 'Can you make the harbor?' 'We must, or perish, sir!' And with a strong hand and a brave heart, the old pilot turned the wheel. But alas, in the darkness he missed the channel, and with a crash upon the rocks the boat was shivered, and many a life lost in a watery grave. Brethren, the Master will take care of the great light-house; let us keep the lower lights burning!"

The song was first published in "The Charm, a Collection of Sunday School Music," which Bliss compiled in 1871 for John Church and Co. of Cincinnati, OH. Bliss and his wife died in a fiery train-wreck near Ashtabula, OH, while returning to Chicago from Pennsylvania where they had been to visit family for the holidays. This hymn has been well-known and much used among churches of Christ and has been found in practically all song-books published by brethren since the 1921 "Great Songs of the Church" edited by E. L. Jorgenson.

The song talks about the importance of letting our lights shine to help others.

I. According to the first stanza, God's mercy is the great light to guide us

"Brightly beams our Father's mercy From the lighthouse evermore;

But to us He gives the keeping Of the lights along the shore."

A. It is by the mercy of God that we are saved: Eph. 2.4-8, Tit. 3.5

B. This mercy is pictured as light pouring from a lighthouse, because God is light and we must walk in His light to find salvation and heaven: 1 Jn. 1.5-7

C. But God gives His people the responsibility of reflecting His light so that they can be like the "lower lights" to help people find the right way: Phil. 2.12-16

II. According to the second stanza, sin is the great darkness that requires our lights

"Dark the night of sin has settled, Loud the angry billows roar;

Eager eyes are watching, longing, For the lights along the shore."

A. Throughout the Bible, sin is pictured as darkness and night: Eph. 5.11, 1 Thess. 5.5

B. And as it is with ships sailing along the shore during a storm, the angry billows could represent anything, such as the lusts of the flesh, the doctrines of men, and the desires of this life, which would toss souls to and fro and drown them in destruction and perdition: Eph. 4.14, 1 Tim. 6.9

C. And there may well be souls who are looking for lights to help them cast their anchors both sure and steadfast so that they can find refuge from the storm: Heb. 6.18-20

III. According to the third stanza, being such lights is the great responsibility that we have

"Trim your feeble lamp, my brother; Some poor seaman, tempest tossed,

Trying now to make the harbor, In the darkness may be lost."

A. Trimming a lamp is part of the process of making it ready to do its work, and would represent preparing our lives so that we can be ready for service to the Master, as the wise virgins did: Matt. 25.1-13

B. "Some poor seaman tempest tossed" would refer to all those whose lives are being buffeted by the waves of lust, temptation, and sin while sailing in the darkness of this world: Rom. 3.23, Jas. 1.13-15

C. And if there is not some light there to help guide them to the harbor of safety, they will be lost--forever: Rom. 6.23, Rev. 21.8

CONCL.: The chorus reemphasizes the need for us to keep our lamps ready and burning.

"Let the lower lights be burning! Send a gleam across the wave!

Some poor fainting, struggling seaman, You may rescue, you may save."

Of course, we realize that the only true spiritual light comes from God's word (Ps. 119.105). But the way that we shine that light for others is to make sure that our lives are good examples of the teaching of God's word (1 Tim. 4.12), and to look for opportunities to teach that word to others (2 Tim. 2.2). Therefore, each child of God must recognize his own personal responsibility to "Let The Lower Lights Be Burning."

"LET US WITH A GLADSOME MIND"

"Oh, give thanks to the LORD, for He is good! For His mercy endures forever" (Psa. 136.1).

INTRO.: A hymn which is a metrical version of Psalm 136 is usually known by its first line, "Let Us With A Gladsome Mind" (simply called "Psalm 136" in "Hymns for Worship Revised" at #507). The text was written by John Milton (1608-1674). Born of Puritan parents at Cheapside in London, England, the son of a scrivener (a public clerk or copyist) and amateur musician, he was educated at St. Paul's School in London. In the winter of 1623-1624, the 15-year old student produced this free rendering of Psa. 136 in 24 two-line stanzas. It was not published until 1645 in his "Poems, Both English and Latin." Milton went on to become a teacher, secretary of foreign affairs to the Commonwealth Council of State under Oliver Cromwell, and well-known author of such works as "Paradise Lost" and "Paradise Regained."

The poem was never used as a hymn until 1855, when it was included in the "Congregationalist Hymn Book," although it had to be polished up and made to read suitably for a hymn. "Hymns for Worship Revised" uses a tune (Albertson) that was composed by Phoebe Palmer Knapp and is most commonly associated with the hymn, "When My Love For Christ Grows Weak." Most books published by brethren through the years which have included this hymn ("Great Songs of the Church No. 2," #433; "Christian Hymns No. 2," #424; "Christian Hymnal," #78; "Abiding Hymns," #202; and "Christian Hymns No. 3," #424) used a tune (Innocents) of unknown origin, sometimes attributed to George Frederick Handel, and arranged in 1850 for "The Parish Choir" by William Henry Monk.

This hymn is an excellent expression of praise to God Almighty.

I. Stanza 1 says that we should praise God for His goodness

"Let us with a gladsome mind Praise the Lord for He is kind;

For His mercies aye endure, Ever faithful, ever sure."

A. Everything that God has made and done is both good and for our good: Gen. 1:31, Deut. 6:24

B. God's people have always praised Him for His goodness: 1 Ki. 8:66

C. The fact is that everything that is good for us is from God: Jas. 1:17

II. Stanza 2 says that we should praise God for His deity

"Let us sound His Name abroad, For of gods He is the God;

For His mercies aye endure, Every faithful, ever sure."

A. There is only one God: Deut. 6:4-5

B. While there are others called gods, the one true God is greter than all others who are acknowledged as gods: 2 Chron. 2:5

C. Thus, we praise Him simply because He is God, the only divine being: Rom. 1:20

III. Stanza 3 (originally #7) says that we should praise God for His creation

"He with all-commanding might Filled the new-made world with light;

For His mercies aye endure, Ever faithful, ever sure."

A. God is the Creator of the entire universe: Gen. 1:1-3

B. He also made mankind: Gen. 1:26-27, 2:7; Matt. 19:4

C. Of course, no one was present to see the cration, nor was there anyone to chronicle it, but we accept it as the truth by faith in God's own revealed record of it: Heb. 11:3-6

IV. Stanza 4 (originally #8) says that we should praise God for His power

"He the golden-tressed sun Caused all day his course to run;

For His mercies aye endure, Ever faithful, ever sure."

A. By His power, God made the sun and the other heavenly bodies: Gen. 1.14-18

B. It is also God's power that keeps the sun moving, to give both heat and light for the earth as the evidence of the glory of God: Ps. 19:1-6

C. Thus, the movement of the sun is a token of the power of God through Christ to sustain the universe: Col. 1:16-17, Heb. 1:1-3

V. Stanza 5 (originally #22) says that we should praise God for His providence

"All things living He doth feed, His full hand supplies our need;

For His mercies aye endure, Ever faithful, ever sure."

A. God created all things living, both animals and man: Gen. 1.20-27

B. Not only did He create all things, but His creation "He doth feed" and His hand supplies our every need: Acts 14.14-17

C. Hence, we should be thankful to God because our very being is dependent upon His providence: Acts 17:24-28

III. Stanza 6 (originally #24) says that we should praise God because of His mercy

"Let us, then, with gladsome mind, Praise the Lord for He is kind;

For His mercies aye endure, Ever faithful, ever sure."

A. God's kindness extends beyond providing the physical needs of mankind to making salvation possible through grace: Titus 3.4-5

B. Thus, for sinful mankind, He is a God of mercy which takes those who are dead in trespassses and makes them alive: Eph. 2.4-10

C. And this mercy, ever faithful, ever sure, will endure for all eternity because it makes possible for us the hope of eternal life inheaven: 1 Pet. 1.3-5

CONCL.: The singing of Psalms is not as "fashionable" as it was back in the 16th and 17th centuries. Of course, if we were to sing nothing but paraphrases of the Psalms, we would lose many of the great hymns of faith that we have known and loved through the years. However, at the same time, we could do a lot worse than to use the inspired words of the Bible itself in our worship to God. And, sadly sometimes, it is probably true that we actually do worse in our attempts to praise our Creator. By using more of the Psalms we might recapture some of the reverence and devotion that seem lacking in much of our singing today. As we sing, may we think, "Let Us With A Gladsome Mind."

"LIVING FOR JESUS"

"Walk worthy of the Lord unto all pleasing, being fruitful in every good work..." (Col. 1.10)

INTRO.: A song which exhorts us to walk or live worthy of the Lord is "Living For Jesus" (#552 in "Hymns for Worship Revised" and #102 in "Sacred Selections for the Church"). The text was written by Thomas Obadiah Chisholm (1866-1960). The tune (Living) was composed by Carl Harold Lowden (1883-1963). Born in New Jersey, he learned the violin as a child and played in a local orchestra, becoming a song writer, music editor, song director, and music teacher, as well as a successful businessman. Around 1915, he produced this melody and first published it as a "light and summery type of gospel song" with his own words under the title "Sunshine Song" for a special children's service. Then early in 1917, he came across a copy of it in his files while he was preparing a collection of hymns for publication.

Feeling that it needed a better text, he sent it to Chisholm, then living at Winona Lake, IN, with the suggested title, "Living for Jesus," and asking him to provide words. Chisholm returned it with the note that he had never made a poem to order and did not think that he could do so now. However, Lowden insisted that he try. Impressed with Lowden's zeal, Chisholm shortly sent it back wtih four stanzas and a refrain. The hymn was published by the composer in the spring of 1917 on single sheets and first used at a number of summer youth conferences in that form. Later that same year, it was included in "Uplifting Songs," compiled by Lowden and Rufus W. Miller, and published by Heidleberg Press. When the copyright was renewed in 1945, it was assigned to The Rodeheaver Co.

The hymn suggests several ideas that are involved in seeking to live for Jesus.

I. Stanza 1 points out that living for Jesus means being true to Him

"Living for Jesus a life that is true, Striving to please Him in all that I do;

Yielding allegiance, gladhearted and free, This is the pathway of blessing for me."

A. In order to do this, we must strive to please Him in all that we do: 1 Thess. 4.1

B. We must also yield our allegiance to Him; just as we pledge allegiance to the flag of our country, we should confess our allegiance to Christ: Matt. 10.32-33

C. And those who do these things will have His blessings in their lives: Eph. 1.3

II. Stanza 2 points out that living for Jesus means remembering Him who died for us

"Living for Jesus who died in my place, Bearing on Calvary my sin and disgrace;

Such love constrains me to answer His call, Follow His leading and give Him my all."

A. We need to remember that Jesus bore on Calvary our sin and disgrace: Rom. 5.8

B. And thus remembering, we will be constrained by our love to answer His call to salvation in Him which comes through the gospel: 2 Thess. 2.13-14

C. Furthermore, answering His call demands that we give Him our all: Mk. 12.30

III. Stanza 3 points out that living for Jesus means serving Him wherever we are

"Living for Jesus wherever I am, Doing each duty in His holy name;

Willing to suffer affliction and loss, Deeming each trial a part of my cross."

A. Of course, whatever service we perform must be in His name or by His authority: Col. 3.17

B. This service means being willing to suffer affliction and loss: 2 Cor. 4.10-13

C. But it will help us to realize that whatever affliction and loss that we are called on to suffer is simply part of the cross that Jesus calls us to bear: Matt. 16.24

IV. Stanza 4 points out that living for Jesus means obeying Him for all our lives

"Living for Jesus through earth's little while, My dearest treasure, the light of His smile;

Seeking the lost ones He died to redeem, Brining the weary to find rest in Him."

A. If we truly do obey Him, we shall have His approval as symbolized by a smile: Rev. 3.8-10

B. One way in which we need to obey Him is to be seeking the lost ones He died to redeem--Jesus Himself came to seek and save the lost: Lk. 19.10, 1 Tim. 1.15

C. And as His followers, we must recognize our responsibility to bring the weary to find rest in Him by teaching others also: 2 Tim. 2.2

CONCL.: The chorus goes on to make a pledge to the Lord Himself that we will live for Him.

"O Jesus, Lord and Savior, I give myself to Thee, For Thou in Thy atonement Didst give Thyself for me;

I own no other Master, My heart shall be Thy throne; My life I give, henceforth to live, O Christ, for Thee alone."

And we need to realize that if we want to live with the Lord eternally, then as long as our lives continue on earth, our goal each day should be "Living For Jesus."

"LORD, I'M COMING HOME"

"I will arise and go to my father, and will say unto him, Father, I have sinned..." (Lk. 15.18).

INTRO.: A song which expresses the attitude of the prodigal son who returned to his father is, "Lord, I'm Coming Home" (#288 in "Hymns for Worship Revised" and #598 in "Sacred Selections for the Church"). The text was written and the tune (Coming Home) was composed both by William James Kirkpatrick (1838-1921). Kirkpatrick usually provided music for the words of others, so this is one of the rare instances where he ventured into lyrics. It is said that he produced this song at a camp meeting in Rawlinsville, PA, with the specific purpose of winning the soul of his soloist, an unbeliever. After praying for the young man one day, Kirkpatrick wrote these words quickly as they came to him. That night, the soloist sang them and afterwards became a believer.

The song was first published in the 1892 "Winning Songs," compiled by Kirkpatrick, John Robson Sweney, and Henry Lake Gilmour for John J. Hood and Co. of Philadelphia, PA. Following its renewal in 1920, it became the property of Hope Publishing Co. after Kirkpatrick's death. It was found in hymnbooks published for use among churches of Christ as far back as the 1923 "Choice Gospel Hymns" edited by Thomas B. Moseley and others for the Gospel Advocate Co. In addition to "Sacred Selections" and "Hymns for Worship" it is included in the 1971 "Songs of the Church," the 1978/1983 "(Church) Gospel Songs and Hymns," the 1990 "Songs of the Church 21st C. Ed.," the 1992 "Praise the Lord," and the 1994 "Songs of Faith and Praise."

"Church Gospel Songs and Hymns" uses an arrangement that Lloyd Otis Sanderson did in 3/4 time for "Christian Hymns No. 3," which he edited in 1966 for the Gospel Advocate Co., and "Hymns for Worship" uses an arrangement that the editor R. J. Stevens did in 6/4 time. I personally prefer the original. I assume that the arrangements have been made to make the song sound more "pleading." I recall one song leader who would lead the first and third lines of each stanza in a slow and pleading way, then lead each instance of "Lord, I'm Coming Home" in the stanzas quickly and boldly. However, the song does not plead with the sinner to come but expresses the desire of the penitent to return home, so my opinion is that the song should be sung joyfully and relatively fast, as the original 4/4 time would seem to indicate.

The song expresses several reasons why the sinner should want to come home.

I. In stanza 1, the sinner wishes to escape the paths of sin

"I've wandered far away from God, Now I'm coming home;

The paths of sin too long I've trod, Lord, I'm coming home."

A. All responsible people have wandered away from God at one time or another, just as the prodigal son left home: Lk. 15.11-12 (cf. Isa. 53.6)

B. The reason is that all have gone into the paths of sin: Rom. 3.23

C. When in sin we tread the way that leads to destruction: Matt. 7.13-14

II. In stanza 2, the sinner wishes to change his ways

"I've wasted many precious years, Now I'm coming home;

I now repent with bitter tears, Lord, I'm coming home."

A. All the time spent in the paths of sin is wasted, just as the prodigal son wasted his substance in riotous living: Lk. 15.13

B. Repentance is necessary in order to return to the Father: Lk. 13.3, Acts 3.19

C. The term "bitter tears" refers to the godly sorrow which produces repentance: 2 Cor. 7.10

III. In stanza 3, the sinner wishes to trust in the Lord

"I'm tired of sin and straying, Lord, Now I'm coming home;

I'll trust Thy love, believe Thy word, Lord, I'm coming home."

A. Before the sinner can return to the Lord, he must become tired of straying, just as the prodigal son came to himself: Lk. 15.17

B. Then as the sinner turns to the Lord, he realizes that he must trust in God's love because it is through God's love that we are saved: Jn. 3.16, Rom. 5.8, Eph. 2.4-5

C. But it is not enough just to trust in God's love; the returning sinner must also believe His word: Acts 16.30-34, 2 Thess. 2.10-12

IV. In stanza 4, the sinner wishes to be restored to a right relationship with God

"My soul is sick, my heart is sore, Now I'm coming home;

My strength renew, my hope restore, Lord, I'm coming home."

A. Before anyone will return to the Lord, he must come to the state where he finds his soul is sick and his heart is sore, just as the

prodigal son found himself in dire want and the pigpen: Lk. 15.14-16

B. When a person has this realization, he will want the Lord to renew his strength: Isa. 40.31

C. And such a person will want the Lord to restore his hope: Ps. 51.12, Gal. 6.1, 1 Pet. 1.3-5

V. In stanza 5, the sinner wishes to receive the benefits of Jesus' death

"My only hope, my only plea, Now I'm coming home,

That Jesus died, and died for me, Lord, I'm coming home."

A. Our only hope and plea with regard to salvation is Jesus Christ, just as the prodigal knew that his only hope was to return to his father: Col. 1.27 (cf. Lk. 15.19)

B. This is because Christ died for us: 1 Cor. 15.1-3

C. But it is important to remember that Christ died for each one of us because God loved us: Rom. 5.8

VI. In stanza 6, the sinner wishes to have the blood of Christ applied

"I need His cleansing blood, I know, Now I'm coming home;

O wash me whiter than the snow, Lord, I'm coming home."

A. It is the blood of Christ which provides remission of sins or redemption, and we need that just as the prodigal needed to arise and go to his father: Matt. 26.28, Eph. 1.7 (cf. Lk. 15.20)

B. Therefore, because Christ shed His blood, we can be washed from our sins: Acts 22.16, Eph. 5.26-27

C. The result is that we can be made whiter than the snow: Isa. 1.16-18

CONCL.: The chorus continues to express the desire of the penitent sinner to return to the Lord:

"Coming home, coming home, Never more to roam;

Open wide Thine arms of love, Lord, I'm coming home."

This song has long been used for its intended purpose, to encourage people, both those outside of Christ and those children of God who have gone back into the world, to come to the Lord for pardon. We would hope that each person in sin would have such an attitude that he would say, "Lord, I'm Coming Home."

"LORD, WE COME BEFORE THEE NOW"

"O come, let us worship and bow down; let us kneel before the Lord our maker" (Psa. 95.6).

INTRO.: A hymn which talks about our coming before the Lord in worship and prayer is "Lord, We Come Before Thee Now" (#68 in "Hymns for Worship Revised"). The text was written by William Hammond (1719-1783). Originally in eight stanzas, it was first published in his "Psalms, Hymns, and Spiritual Songs" of 1745. Later it was reduced and amended in "A Collection of Psalms and Hymns" of 1760 by the editor, Martin Madan (1726-1790).

The tune (Hendon) was composed by Henri Abraham Cesar Malan (1787-1864). A native of Geneva, Switzerland, he became a preacher first with the National Reformed Church of Switzerland, and then with his own independent chapel at Vandouvres. This melody may have been produced as early as 1823 and seems to have been first published in 1827. It was brought to America, arranged, and published in the 1841 "Carmina Sacra" by Lowell Mason (1792-1872).

This hymn mentions several things associated with our coming before the Lord.

I. In stanza 1, we ask God not to disdain our suit so that our seeking Him is not in vain

"Lord, we come before Thee now; At Thy feet we humbly bow:
O do not our suit disdain; Shall we see Thee, Lord, in vain?"

A. God will disdain the prayers of those whose lives are evil: 1 Pet. 3.12

B. Also, He'll disdain those prayers which are purely selfish in nature: Jas. 4.1-3

C. However, if we live in harmony with God's word and ask according to His will, we can be thankful that He has promised to hear and answer our prayers: Matt. 7.7-8

II. In stanza 2, we express our total reliance and trust in God

"Lord, on Thee our souls depend: In compassion now descend;

Fill our hearts with Thy rich grace, Tune our lips to sing Thy praise."

A. Some people trust in the things of this world: Matt. 16.26

B. Others trust in themselves: Prov. 3.5

C. But God's people must learn to depend solely upon Him: Psa. 20.7

III. In stanza 3, we acknowledge our lack of ability to guide our own steps

"In Thine own appointed way, Now we seek Thee, here we stay;

Lord, we know not how to go Till a blessing Thou bestow."

A. Some have objected to this stanza because they think that it advocates seeking some kine of direct guidance from God, but ut specifically states that we are seeking God in His own appointed way: Isa. 55:6

B. In fact, as the stanza itself points out, we do not know how to go by ourselves: Jer. 10:23

C. Therefore, we need Him to bestow a blessing, and this He has done by providing us with the inspired scriptures to direct our path: Ps. 119:105

IV. In stanza 4, we ask God to bless those who are suffering

"Comfort those who weep and mourn; Let the time of joy return;

Those who are cast down, lift up; Make them strong in faith and hope."

A. God has promised to comfort those who mourn: Matt. 5:4

B. He has also promised to lift up those who are cast down: Ps. 30:1-3

C. Certainly, whenever we come before the Lord, we should make supplication for others who are in need: 1 Tim. 2:1-2

V. In stanza 5, we beseech God to bless us as we stand before Him

"Send some message from Thy word That may peace and joy afford;

Let Thy Spirit now impart Full salvation to each heart."

A. One of the purposes for which we assemble together in God's presence is to find peace and joy by exhorting one another: Heb. 10:24-25

B. The means that God has given to us by which we can do that is the word, which is to be preached and which we hear: 2 Tim. 4:2

C. This word is the agency of the Spirit to impart salvation to all who hear and obey: Eph. 6:17

VI. In stanza 6, we seek God's blessings on us and on all mankind

"Grant that all may seek and find Thee a God supremely kind;

Heal the sick, the captive free; Let us all rejoice in Thee."

A. Our God has provided for all the physical needs of mankind on earth: Jas. 1.18

B. In addition, He has provided for all our spiritual needs in Christ: Eph. 1.3

C. It shouild be our desire that everyone would seek the Lord so that each one could come before Him with rejoicing: Acts 17.24-27

CONCL.: There is a general sense in which everyone is always in the Lord's presence. But when Christians assemble for worship or approach God in prayer, there is a special sense in which we come into His presence. This song helps us to focus our minds upon the things that are most important at such times, as we say, "Lord, We Come Before Thee Now."

"Above all these things put on love, which is the bond of perfectness" (Col. 3.14).

INTRO.: A hymn which encourages us to put on love for God because of His love for us is "Love Divine" (#393 in "Hymns for Worship Revised" and #260 in "Sacred Selections for the Church"). The text was written by Charles Wesley (1707-1788). It was dated 1743 and first appeared in his "Hymns for Those that Seek and Those that Have Redemption in the Blood of Jesus Christ," published at London, England, in 1747. Various alterations have been made in the original text by different editors, especially by Martin Madan (1726-1790).

The tune (Beecher or Zundel) was composed by John Zundel (1815-1882). A native of Germany who spent some time in Russia before coming to the United States, he served as music director for 28 years at the Plymouth Church in New York City, NY, where Henry Ward Beecher was the minister. During this time, he published three hymnbooks, including "Christian Heart Songs" of 1870, in which this tune, produced for Wesley's text, first appeared.

The song gives some specific reasons why we should put on love for God.

I. Stanza 1 says that it is because of the joy of heaven to earth come down

"Love divine, all love(s) excelling, Joy of heaven, to earth come down! Fix in us Thy humble dwelling, All Thy faithful mercies crown.

Jesus, Thou art all compassion, Pure, unbounded love Thou art; Visit us with Thy salvation, Enter every trembling heart."

A. Jesus Christ is the joy of heaven sent down to earth because of the Father's love: 1 Jn. 4.9

B. He has promised to fix in us His humble dwelling if we obey Him: Jn. 14.23

C. And He will visit every obedient soul with salvation from sin: Heb. 5.8-9

II. Stanza 2 says that it is because of the promised rest

"Breathe, O breathe Thy loving Spirit Into every troubled breast; Let us all in Thee inherit; Let us find the promised rest;

Take away the love of sinning, Take our load of guilt away; End the work of Thy beginning, Bring us to eternal day."

A. Because of His love for us, God has made it possible for us to have eternal rest: Heb. 4.9 (In "Sacred Selections" the words "Let us" in this and succeeding stanzas are changed to "May we," and this alteration is followed in "Hymns for Worship." I suppose that the editor of "Sacred Selections" may have thought that saying "Let us" sounded too much like asking permission of God to be saved, but truthfully I see no difference between saying "Let us" and saying "May we.")

B. But to accomplish this, God had to provide a way to take away our load of guilt which would keep us out of heaven--so He sent Christ: Jn. 3.16

C. Hence, it is in Christ that we can have the hope of being brought to eternal day: 1 Jn. 2.25

III. Stanza 3 says that it is because of the deliverance from our sins

"Come, Almighty, to deliver, Let us all Thy life receive; Suddenly return, and never, Nevermore Thy temples leave;

Thee we would be always blessing, Serve Thee as Thy hosts above, Pray, and praise Thee, without ceasing, Glory in Thy perfect love."

A. One of the reasons that Jesus came down is to deliver us from this present evil world: Gal. 1.4

B. The statement "suddenly return..." is not talking about the second coming of Christ, but asking Him to return to our hearts, which had once been separated from Him by sin, that He might dwell in us as His temples: 1 Cor. 6.19

C. And if Christ does dwell in our hearts, we can glory in His perfect love by blessing and serving Him: Eph. 3.17-19

IV. Stanza 4 says that it is because God has promised to finish His new creation

"Finish then Thy new creation, Pure, unspotted, may we be; Let us see our whole salvation Perfectly secured by Thee;

Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before Thee, Lost in wonder, love, and praise."

A. As a result of God's love for us in sending Christ to deliver us from our sins, it is possible for us to become a new creation: 2 Cor. 5.17

B. And as God's new creation, He wants us to be pure and unspotted: 2 Pet. 3.14

C. Furthermore, if we remain pure and unspotted, God will finish His new creation by making sure that our whole salvation will be perfectly secure, so that we can be changed from glory to glory and take our place in heaven: Phil. 1.6, 3.20-21

CONCL.: This hymn shows us that God is the kind of person that Jesus would call Father, and it exhorts us to grow in the grace of our Lord. Of course, it talks about God's love for us in sending Christ, but the Bible says that we love Him because He first loved us. So the song also speaks of our expressing love for God in worship and praise because of His "Love Divine."

"LOVE FOR ALL"

"For God so loved the world, that He gave His only begotten Son..." (John 3.16)

INTRO.: A hymn about the love which God has for the whole world is "Love For All" (#282 in "Hymns for Worship Revised"). The text was written by Samuel Longfellow (1819-1892). A Unitarian minister in New England and younger brother of the famous American poet Henry Wadsworth Longfellow, he entitled it "The Prodigal Son," because it was based on the well-known parable of Jesus, and first published it in "Hymns of the Spirit," which he edited in 1864 with his fellow Unitarian minister Samuel Johnson (1822-1882).

The tune (Horton) was composed by Xavier von Wartensee Schnuyder (1786-1868). A native of Lucerne, Switzerland, he studied music from an early age and eventually settled in Frankfort, Germany, where he taught, composed, and took an active part in the musical life of that city. Little information is known about this piece of music. It is usually dated 1826 and is listed in Henry L. Mason's "Hymn-Tunes of Lowell Mason" as an undated arrangement made from Schnuyder by Lowell Mason (1892-1872).

This song describes the love that God has for His prodigal children.

I. Stanza 1 reminds us of how the prodigal left home

"Love for all--and can it be? Can I hope it is for me--

I, who strayed so long ago, Strayed so far, and fell so low?"

A. He left his father and his family: Lk. 15.11-12

B. In like manner, all of us have sinned against our heavenly father: Rom. 3.23

C. Thus, we have also left our Father and strayed away: 1 Pet. 2.25

II. Stanza 2 reminds us of how the prodigal was disobedient and suffered the consequences

"I, the disobedient child, Wayward, passionate, and wild--

I, who left my Father's home, In forbidden ways to roam."

A. He eventually began to feel the results of his waywardness: Lk. 15.13-14

B. God made all of us with a conscience to know right from wrong: Jn. 8.9

C. And if our consciences are tender, we'll also come to feel the results of our waywardness: Rom. 2.14-15

III. Stanza 3 reminds us of how low the prodigal had sunk

"I, who spurned His loving hold; I, who would not be controlled--

I, who would not hear His call; I, the willful prodigal."

A. Because he didn't listen to his father, he fell into the most revolting situation for a Jew of feeding swine: Lk. 15.15-16

B. For us, sin brings about a far more serious situation, separating us from God and bringing spiritual death: Rom. 6.23, Jas. 1.13-15

C. And if something is not done about it, the final result will be eternal death in hell: Rev. 21.8

IV. Stanza 4 reminds us of how the prodigal finally came to himself

"To my Father can I go? At His feet myself I'll throw;

In His house there yet may be Place--a servant's place--for me."

A. Ultimately, he determined to return to his father and ask forgiveness: Lk. 15.17-19

B. Such a change of heart is known as repentance: Acts 2.38, 3.19, 17.30-31

C. If and when we come to ourselves, genuine godly sorrow will produce repentance in us as well: 2 Cor. 7.10

V. Stanza 5 reminds us of how the prodigal found a loving father to receive him

"See! my Father, waiting, stands; See! He reaches out His hands:
God is love, I know, I see, Love for me--yes, even me."

A. When he returned, the father was waiting for him: Lk. 15.20-24

B. The father in the story represents God and the great love that He has for us: Eph. 2.4-5

C. Thus, when we truly return to God, we'll find Him willing to forgive us and take us back: 1 Jn. 1.8-9

CONCL.: As sinners, saved by the grace of God, we can be thankful that God provided the means and afforded us the opportunity to come to ourselves and return to Him for salvation. Also, as His children, we should be grateful that even now, when we sin, He is faithful and just to forgive us our sins as we confess them to Him. Therefore, we need to spread the message to others that there is "Love For All."

"LOVE LIFTED ME"

"He was afraid; and beginning to sink, he cried, Lord save me. And immediately Jesus stretched forth His hand...." (Matt. 14.30-31)

INTRO.: A song which is based on the familiar story of how Peter went to walk on the water, became afraid, began to sink, cried to the Lord to save him, and was lifted out of the water by Jesus is "LoveLifted Me" (#612 in "Hymns for Worship Revised" and #261 in "Sacred Selections for the Church:). The text was written by James Rowe (1865-1933). One of the most prolific hymn poets of this century, he teamed up for this song with the composer of the tune (Safety), Howard E. Smith (1863-1918). Very little is known about Smith except that he was an active musician throughout his life and served many years as an organist in Connecticut. According to Rowe's daughter, Mrs. Louise Rowe Mayhew, Smith was a little man whose hands had become knotted with arthritis, but he could still play the piano. So while Rowe was writing words, Smith would play some notes on the piano and then copy them down. This is how this song was put together in Saugatuck, CT, in 1912. It was copyrighted later that same year by Charlie Davis Tillman (1861-1943).  However, shortly afterward, Tillman sold it to Robert H. Coleman, and its first publication was in Coleman's "Gospel Songs" of 1916, edited by J. P. Scholfield, E. L. Wolslagel, and I. E. Reynolds. Millions have sung and benefitted from this hymn of Christ's love.

I. Stanza 1 tells what our spiritual state was before we were saved and what Jesus did to rescue us

"I was sinking deep in sin, Far from the peaceful shore, Very deeply stained within, Sinking to rise no more;

But the Master of the sea Heard my despairing cry, From the waters lifted me, Now safe am I."

A. Like Peter was sinking in the water, so all sinners are lost in sin far from the shores of safety: Eph. 2.1-3, 11-12

B. And like Peter was in danger of drowning, so those who are lost in sin are in danger of eternal punishment: Rom. 6.23, 2 Thes. 1.7-9

C. However, Jesus, the Master of the sea, came and died on the cross to save us from our sins and bring us back to God: Rom. 5.8, Eph. 2.13-18

II. Stanza 2 tells us what we had to do to be saved--give Him our hearts in obedience to His will

"All my heart to Him I give, Ever to Him I cling, In His blessed presence live, Ever His praises sing;

Love so mighty and so true Merits my soul's best songs, Faithful, leoving service, too, to Him belongs."

A. Jesus wants us to give Him our hearts: Prov. 23.26, Matt. 22.37

B. The way in which we give Him our hearts is to yield them in submission to and obey Him who is the author of eternal salvation: Heb. 5.8-9

C. And obeying Christ so that we might receive the salvation that He offers by God's grace through His blood means that we must believe in Him, repent of sin, and be baptized: Mk. 16.15-16, Acts 2.36-41

III. Stanza 3 tells us what we must do now because we are saved--we must tell the good news to others and seek to save them too

"Souls in danger, look above, Jesus completely saves; He will lift you by His love Out of the angry waves.

He's the Master of the sea, Billows His will obey; He your Savior wants to be--Be saved today."

A. We must tell them about the Savior: Mt. 1.21, 1 Tim. 1.15

B. We must teach them the gospel which is God's power to salvation: Rom. 1.16, 2 Tim. 2.2

C. And we must encourage them to be buried with Christ in baptism that they might rise to walk in newness of life: Rom. 6.3-4

CONCL.: The chorus peals out in joyful praise of the love of Christ which made salvation possible.

"Love lifted me!  Love lifted me!

When nothing else could help, Love lifted me."

Just as Peter, when he was sinking in the waves of the sea, cried out to Jesus and the Lord caught him, so when I was sinking in my sin and cried out to Jesus in obedient faith, He saved me. Thus, I can truly say that, "Love Lifted Me."