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Hymns

History, background, and other useful information to help us worship with understanding.

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (Colossians 3:16)

Note: The number after the hymn title indicates the page number in the Trinity Hymnal

Contents


How Great Thou Art (#44)

“You shall love the Lord your God with all your heart, with all your soul, with all your strength and with all your mind.” Luke 10:27

“Then sings my soul, my savior God, to thee: how great thou art!”

This week’s hymn leads us to obey the first and greatest commandment. The Swedish hymnist Carl Boberg wrote the words in 1885 (they were translated into English in 1949 by Stuart K. Hine), after taking a walk after church. Hymnologist J. Irving Erickson tells it like this:

Carl Boberg and some friends were returning home to Mönsterås from Kronobäck, where they had participated in an afternoon service. Presently a thundercloud appeared on the horizon, and soon lightning flashed across the sky. Strong winds swept over the meadows and billowing fields of grain. The thunder pealed in loud claps. Then rain came in cool fresh showers. In a little while the storm was over, and a rainbow appeared. When Boberg arrived home, he opened the window and saw the bay of Mönsterås like a mirror before him… From the woods on the other side of the bay, he heard the song of a thrush… the church bells were tolling in the quiet evening. It was this series of sights, sounds, and experiences that inspired the writing of the song. (Erickson, J. Irving (1976), Twice-Born Hymns and Erickson, J. Irving (1985), Sing it Again, pp. 9–10)

The lyrics of the first two verses inspire us, too, to engage our senses as we live Boberg’s experience vicariously. We see the glorious works of nature: stars, mountains and the view from the mountaintop, the trees of the forest; we hear the music and power of the birds and the rolling thunder; and we the sweet embrace of the gentle breeze. The heavens and the earth declare the glory of God and cause us to sing passionately: how great thou art!

Verse three shifts gears, from engaging our senses to experience His creation, to meditating on what Jesus did for us on the cross. He suffered to take away our sin! How great thou art!

Finally, the hymnist turns our gaze to the future, to the end of all things on Earth: the second coming of Christ! He will take us home! Then, in the presence of the triune God, we shall bow to Him in person and declare with fresh meaning: how great Thou art!

Maranatha! Come, Lord Jesus!
Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/44


God of Our Fathers (#710)

“God of Our Fathers” is an appropriate hymn for us to sing on the patriotic weekend that we celebrate Independence Day. The hymn was written by Daniel C. Roberts in 1876 to commemorate the centennial anniversary of the Declaration of Independence. Roberts was an Episcopal priest, serving in Brandon, Vermont, who had been a Union soldier in the Civil War.

This hymn, because of it’s patriotic context, is easily overlooked. The “Founding Fathers” are often viewed as the subject but that is never stated. The focus of the hymn is God, not the historical figures who developed our government. Many of the “Founding Fathers” were professing Christians, but many were not. The hymn celebrates our God, sovereign over all nations.

The first verse begins broadly with the idea that God (who is the God of our fathers) is the King of the universe, including the stars and every planet. Yes, he is the God of our founding fathers, and all our ancestors, but he is much bigger and grander than anything we can conceive.

Verse two deals with the past, present, and future. It is good to remember that God’s divine love was with our fathers in the founding of our nation. He is with us in the present (our lot is cast with him). And the verse ends with a prayer that his favor will be with us in the future. God is our ruler, guardian, guide, and stay. This hymn/prayer is particularly relevant as citizens of a country in deep trouble. God has given us the joy of participating in his sovereign work through prayer.

In verse three the prayer continues: that God will be with us in war (WWI, WWII, Korean War, Vietnam, and all conflicts since Vietnam, were all in the future) and pestilence He is our strong arm and defense. But the prayer goes on, asking that our religion would increase in our hearts, and that his goodness would “nourish us with peace.” Although war is a reality in our fallen world, our prayer is for peace to be in our future. Roberts penned these words after serving in Union military during the civil war and given the horrors of that bloodiest of conflicts his prayer for peace is far more than a platitude.

Lastly, in verse four, this great hymn/prayer concludes with the hymnist asking that God refresh us, lead us, (from night to never-ending day!) and fill our lives with love and divine grace. The benediction that completes the prayer is “glory, laud, and praise be ever thine.”

We acknowledge and honor our founding fathers as well as the veterans who sacrificed, fought, and died for our country so that we can be a free nation. We are free to worship God with all our hearts, among the other blessings. But it is the praise of God almighty that is the focus of this hymn, one that is truly fitting on this Fourth of July weekend.

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/710


To God Be the Glory (#55)

This week’s worship service will be special in that we will be singing two hymns by the great American hymn writer, Fanny Crosby (1820-1915). Many people know that Fanny was blind (from the age of six) but it is interesting to note that she lived independently and never wanted her disability to limit her in any way. Crosby wrote over eight thousand hymns and traveled extensively. She loved crusades and tent meetings, where the gospel was preached. This concern for the lost is reflected in many of her hymns, including our featured hymn this week, “To God Be the Glory.”

In the second line of verse one, Crosby writes, “So loved he the world that he gave us His Son.” This is, of course a paraphrase of John 3:16, which is often used when sharing the gospel with unbelievers. The line continues, “Who yielded his life, an atonement for sin/ And opened the life gate, that all may go in.” The first part of this is a concise statement of what Jesus did on the cross to rescue sinners, and the following line informs that Jesus opened the gate to eternal life and welcomes all who have accepted His gift of atonement.

The second verse is an outburst of praise from Crosby, with a declaration of the wonders of salvation itself. Some of the important phrases are “O perfect redemption,” “To every believer, (my emphasis)” And if I may paraphrase lines one and two, “the vilest offender receives pardon from Jesus.” These are declarations that spring forth from pondering God’s wondrous work of salvation.

In verse three Crosby continues to declare and reiterate how wonderful it is that Jesus made a way for us to experience salvation in this life—and then she brings this wonder to the next level: our experience will be purer, higher, and even greater when we see Jesus at our life’s end!

The refrain, which is sung between the verses and at the song’s conclusion, is a call to sinners to give God praise for the great things he has done—and most importantly, to “come to the Father through Jesus, the son” and “give him the glory.”

Perhaps when singing this hymn on Sunday, we can reflect on our own experience and the time that we gave our hearts to Christ, to freshly appreciate the gift of salvation. He has done great things, indeed!

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/55


All Creatures of Our God and King (#115)

“All Creatures of Our God and King” comes down to us in the form we have in the Trinity Hymnal as lyrics by William H. Draper (1855-1933). Draper was Oxford educated (Keble College) and became a clergyman, serving in the proper Anglican order as curate, vicar, and then rector in Shrewsbury, England. His source material was The Canticle of the Creatures (Laudes Creaturarum) written in vernacular Latin by Francis of Assisi around 1224. Enjoy this beautiful poem:

Most high, all powerful, all good Lord! All praise is yours, all glory, all honor, and all blessing. To you, alone, Most High, do they belong. No mortal lips are worthy to pronounce your name.

Be praised, my Lord, through all your creatures, especially through my lord Brother Sun, who brings the day; and you give light through him. And he is beautiful and radiant in all his splendor! Of you, Most High, he bears the likeness.

Be praised, my Lord, through Sister Moon and the stars; in the heavens you have made them, precious and beautiful.

Be praised, my Lord, through Brothers Wind and Air, and clouds and storms, and all the weather, through which you give your creatures sustenance.

Be praised, My Lord, through Sister Water; she is very useful, and humble, and precious, and pure.

Be praised, my Lord, through Brother Fire, through whom you brighten the night. He is beautiful and cheerful, and powerful and strong.

Be praised, my Lord, through our sister Mother Earth, who feeds us and rules us, and produces various fruits with colored flowers and herbs.

Be praised, my Lord, through those who forgive for love of you; through those who endure sickness and trial. Happy those who endure in peace, for by you, Most High, they will be crowned.

Be praised, my Lord, through our Sister Bodily Death, from whose embrace no living person can escape. Woe to those who die in mortal sin! Happy those she finds doing your most holy will. The second death can do no harm to them.

Praise and bless my Lord, and give thanks, and serve him with great humility.

 Francis’s source material were Psalms 145 and 148. When looking at these Psalms, several verses stand out as included in Francis’s poem and in Draper’s translation: “I will extol you, my God and king” (145:1), “All your works shall give thanks to you, O Lord” (145:10), and more extensively

Praise him, sun and moon
praise him, all you shining stars!
Praise him, you highest heaven
and you waters above the heavens (148:3,4)

Praise the Lord from the earth,
you great sea creatures and all deeps,
fire and hail, snow and mist,
stormy wind fulfilling his word!

Mountains and all hills,
fruit trees and all cedars!
Beasts and all livestock,
Creeping things and flying birds!

Kings of the earth and all peoples,
princes and all rulers of the earth!
Young men and maidens together,
Old men and children!

Let them praise the name of the Lord,
for his name alone is exalted;
his majesty is above earth and heaven. (148: 7-13)

Looking at Draper’s lyrics, we see that the hymnist addresses “all creatures,” encouraging us and all creation to praise our God. He then names specific worshipers: the burning sun with golden beam, the silver moon, the rushing wind, the clouds that sail along, the lights of evening (stars), flowing water (that makes music for the Lord!), the fire, and all men.

The last stanza mirrors the first, making a satisfying envelope and returning to “all.”

“Let all things their creator bless/ And worship him in humbleness;” Draper then transitions from calling for praise, to bursting into praise himself:

Praise, praise the Father, praise the Son,
And praise the Spirit, three in One!
O praise him! O praise!
Alleluia! Alleluia! Alleluia!

As we are out in creation this summer, on walks in the woods, in the meadows, perhaps, at a lake or the seaside, with our pets or merely observing the deer and birds—as we experience the sunshine, rain, stars and moon, let’s remember that all creation gives glory to God. He has expressed himself so beautifully in creation. He is worthy of all worship.

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/115


Be Still My Soul (#689)


“Be Still My Soul” was written in German ("Stille meine Wille, dein Jesus hilft siegen") by Catharina von Schlegel, who was a Lutheran, in 1752 and was translated into English by Jane Laurie Borthwick in 1855. Borthwick was a Scottish woman, who spent much of her life translating hymns from German to English. The beautiful melody that we sing is “Finlandia,” written by Jean Sibelius in 1899. The words and melody are soul-stirring, as this hymn is truly a gift from God to His Church.

As I began meditating on the words of this beautiful hymn, I immediately thought of a passage from Martyn Lloyd-Jones’s classic work Spiritual Depression. Dr. Jones introduces the idea that rather than listening to ourselves, we need to talk to ourselves, and thus recite God’s truth to our souls. In the passage below, as you’ll see, he references Psalm 42, “Why are you cast down, oh my soul/ and why are you in turmoil within me?/ Hope in God; for I shall again praise him/ my salvation and my God (vs. 5). Here is the passage from Spiritual Depression:
The main trouble in this whole matter of spiritual depression in a sense is this, that we allow our self to talk to us instead of talking to our self. Am I just trying to be deliberately paradoxical? Far from it. This is the very essence of wisdom in this matter. Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them, but they start talking to you, they bring back the problem of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment (in Psalm 42) was this; instead of allowing this self to talk to him, he starts talking to himself, ‘Why art thou cast down, O my soul?’ he asks. His soul had been repressing him, crushing him. So he stands up and says: ‘Self, listen for a moment, I will speak to you’.

Looking at this week’s hymn, we can see that the author is “talking to herself.” This is a hymn of imperatives: Be still. Bear patiently. Leave to God (to order and provide). Let nothing shake your confidence. But the hymnist also uses declaratives. We can imagine her in grief and pain telling herself these truths: In every change He will remain faithful. Our heavenly friend (Jesus) will lead us to a joyful end, no matter how thorny our path is. God will guide our future (as He has the past). Though now mysterious, our future is bright (an allusion to 1 Corinthians 13:12).

Recite truth. Meditate on truth. It is good for our souls.

“Be Still My Soul” ends with two of the most beautiful lines in hymnody (with allusions to to Mark 4: 35-41 and Luke 8: 22-25), and I will let them speak for themselves:

Be still my soul, the waves and wind still know

His voice who ruled them while he dwelt below.

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/689

If you would further delight, listen to this rendition of “Be Still My Soul,” sung by the great Alfie Boe


All Hail the Power of Jesus’ Name (#297)

Our hymn this week was written by Edward Perronet, (1721-1792) who was the son of an Anglican priest and descended from French Huguenots. His family was close friends with the Wesleys. Edward became a minister of an independent church, breaking from the Church of England. In addition to pastoring a church, Edward wrote three volumes of poetry. His poem “All Hail the Power of Jesus’ Name” was set to music many times. The tune that is most popular in the United States is “Coronation” by Oliver Holden, composed in 1793.

All Hail th is a true worship hymn, calling for the worship of the King of kings. There is a progression in each verse, which moves as a camera shot, focusing close in to those nearest Jesus, the angles, and then moving out to the “chosen seed of Israel’s race” (Christians), to all humanity (may everyone, everywhere embrace the Savior!), and finally to those who make us the sacred throng—humanity and angels—joining together to worship the Lord of all. There is also a progression of time—from “before the fall,” in verse two, to “the everlasting throng,” in verse four. Our God is eternal.

Perronet uses repetition throughout the hymn to emphasize his imperatives, which are “crown him,” “hail him,” and ascribe him majesty. We then we move to the future tense in the fourth stanza in which Perronet declares that we will all “join the everlasting song.” The poem moves from present tense declarations to giving vision for a future filled with pomp and majesty, worshiping a savior/king who is worthy of the everlasting song! My appetite is whetted for this future of glorifying the King of kings!

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/297

A Mighty Fortress is Our God (#92)

A Mighty Fortress is Our God” is a great Lutheran hymn, written by Martin Luther himself. It is known as “the battle hymn of the reformation,” and so it is. Luther composed the hymn between 1527 and 1529. Although for years (in the 20th century) it was rumored that the melody came from a common pub song, research has shown that Luther himself composed the hymn. He wrote the words in his native German, (“Ein feste Burg ist unser Gott") and it has been translated into English many different times. The familiar words that we sing in the Trinity Hymnal were translated by American Frederick H. Hedge in 1853. Hedge was the premier German scholar of his day, and was a German Department Chair at Harvard. He kept many German literary elements in his translation, as we will see.

It is important to put this hymn in context. Of course, the Protestant reformation is the greatest context of the hymn. Luther had nailed the theses to the door of All Saints’ Church ten years previously, and in the following years many Protestants were put to death for heresy. Luther’s great friend Leonhard Kaiser was martyred for his faith in August 1527, and some scholars believe that Luther dedicated the hymn to him. Another event that took place in August 1527 was an outbreak of the bubonic plague in the city of Wittenberg, where Luther and his family lived. As a pastor, Luther felt that his duty was to stay in the city and minister to the sick and dying, even though most in the city evacuated. He was at the deathbed of several close friends.

With both the reformation and the plague in mind, let’s take a look at the text. In the first stanza, Luther presents statements of facts: God is our Fortress and Bulwark. (In German, all nouns are capitalized. We can keep them capitalized in our English translations because God is worthy.) We need a fortress because we have a mortal enemy, (Satan) and he is armed with cruel hate (1 Peter 5:8). God is also our Helper. But don’t “end stop” as you read the line; instead continue the thought to the end, “Our helper he amid the flood of mortal ills prevailing.” He helps us amid a flood of mortal ills. This was written during a plague outbreak. People were dying all around him, and there was no guarantee that he and his family would live through it—but he knew that our God is a Helper amid all that disease and death.

Verse two picks up where he ended the first. On earth our foe has no equal. And if we should have confidence in our own strength, we would lose every battle. But we have the right Man on side! His name is Lord Sabaoth. I had always assumed that that title meant “Lord of the sabbath,” but having researched it, I find that “sabaoth” is a Hebrew word that means “that which goes forth for armies” (todaydevotional.com). The epithet is totally appropriate with the martial imagery in the hymn, Christians fighting against spiritual enemies.

The line “And He must win the battle” used to confuse me because it seemed as though Luther is saying, “He has to win!” as though it were not certain. But what I learned is that centuries ago “must” was the past tense of the word “mote” (through the German, the language in which the hymn was written), meaning “to have to.” “Must” is not a wish; it is a done deal. He has won the battle!

In verse three Luther refers to many devils in this world, as well as the grim “Prince of Darkness.” In a culture where the church was splintering and Christians were being put to death by church and government officials (which were meshed together during this time period), he certainly had a reason to write of the demons of greed and power. He may also have been writing of literal demons. The Prince of Darkness, though he rage, has limitations. His doom is sure, and one Word shall fell him. And Jesus is the Word (John 1:1). That Word abides! The spirit and the gifts are ours! And God is on our side.

That brings us to the end of the hymn, which intertwines the themes of the reformation and the plague. “Let goods and kindred go/ This mortal life also.” Think back not so long ago to the encouragement we all needed during the pandemic. We all know people who died during the pandemic: church friends, family members, neighbors. We may have feared for ourselves. Eventually we needed to (and still need to) come to the place Luther came to: “Let goods and kindred go/ this mortal life also.” Then we come to the martyring of fellow Protestants: “The body they may kill/God’s truth abideth still.”

Our takeaway for today is that because we are living in a time where some churches are being mixed with political agendas and/or “the prosperity gospel”, we need to hang onto the truth of the pure gospel, as Luther hung onto Solo Fide, by faith alone.

“A Mighty Fortress” ends with encouragement: “His kingdom is forever.”

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/92

What a Friend we have in Jesus (#629)


 “What a Friend We Have in Jesus” was written in 1855 by an Irish born teacher, poet, and pastor, Joseph M. Scriven, who later moved to Canada to minister there. The hymn was popular during the poet’s lifetime and is still has a ubiquitous presence in modern hymnals of many denominations. It has, however, been criticized by some modern critics for being simplistic and sentimental. The hymn was not written in a high style, certainly. It is direct, using both aphorisms (concise statements of truth) and questions. But its straightforward approach is one of the reasons why it is both helpful and comforting.

Scriven uses repetition to reinforce the theme of “carrying.” Jesus will carry our burdens—but we must first carry those burdens to Him; they are too heavy for us. Scriven names those burdens for us, and when I list them, you will see how overwhelmed we would be if we had to carry our own burdens! They are grief, anxiety, (lack of peace) pain, trials, temptations, troubles, sorrow, weakness, being heavy-laden, being care-worn, and lastly, being despised by friends. The words associated with Jesus counteract these: friend, (used twice) peace, faithful, knows (He knows our weaknesses and is here for us), Savior, refuge, shield, and solace. The most helpful use of repetition for me is “take it to the Lord in prayer.” That is the take-away for this hymn. Given this list of burdens, the reminder to take it to Lord, whatever it is, is essential, life-saving.

There are five questions in the hymn: “Have we trials and temptations? Is there trouble anywhere?” “Can we find a friend so faithful/ Who will all our sorrows share?” “Are we weak and heavy-laden/ Cumbered with a load of care?” “Do thy friends despise, forsake thee?” The answer to these? Take it to the Lord in prayer; thou wilt find a solace there!

Let’s look a little closer at the details of Scriven’s life. He was born in Ireland to a wealthy family. He became a teacher, headmaster, and finally, after moving to Ontario, Canada, a preacher. He wrote “What a Friend We Have in Jesus” as a poem to his mother, who was an ocean away, in Ireland, sick and alone. He spoke with experience in the poem, for Scriven had been engaged to be married, and twice his fiancees died. One drowned the day before the wedding, and years later, the other died of pneumonia, again, shortly before the intended wedding day. Scriven had experienced heart-wrenching sorrows, and he knew that Jesus is the One who bears our sorrows.

The melody was composed by Charles Crozat Converse in 1868. Scriven was surprised by the popularity of the hymn and the fact that it was included in hymnals. He might have been even more surprised to learn that it is still included in many hymnals and is still a beloved, frequently sung hymn.

Scriven went on to write many more hymns, but none is as well-known or loved as “What a Friend We Have in Jesus.” He will truly bear our sorrows. Let us take them to the Lord in prayer.

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/629

Our God, Our Help In Ages Past (#30)


Isaac Watts was one of the great hymn writers of the Christian faith; indeed, he is called by many the "godfather of English hymnody." Born in 1674 in South Hampton, England, Watts grew up in a non-conformist family (they were Christians who did not belong to the Church of England). He was schooled in the classics and learned Greek, Latin, and Hebrew. He was not allowed to attend Oxford or Cambridge because at that time those universities only accepted Anglicans as students. He attended Dissenting Academy, just outside London and became a private tutor to a wealthy family, who were also non-conformists. Throughout his life Watts wrote many hymns and articles, as well as a textbook on logic, which was well-respected and published in 20 editions. “I Sing the Mighty Power of God,” "When I Survey the Wondrous Cross,” "Alas! And Did My Saviour Bleed,” "Jesus Shall Reign Where’er the Sun,” and the beloved hymn we sing at Christmastime, “Joy to the World!” are among the hymns he wrote.

In 1708 Watts wrote one of his best-known hymns, “Our God, Our Help in Ages Past.” The hymn became popular in many Protestant denominations, and in 1718 Methodist John Wesley changed the title and first line to “O God…” His reasoning was, “the use of ‘our’ as an adjective to God implied a narrower Calvinistic God who was the province only of the ‘elect.’ For the Wesleys the grace of God was open to all, not just the elect” 
(Discipleship Ministries, The United Methodist Church). Today, you will find “Our God…” in Presbyterian hymnals and “O God…” in Methodist hymnals. It would be interesting to survey the hymnals in other denominations to see which title is used.

The melody of this great hymn was composed by Willian Croft, the organist of Saint Anne’s Church, in Soho, London, the same year as Watts wrote the words. If you would like to experience some musical delight, go to youtube and listen to Saint Anne Fugue by J.S. Bach. (https://www.youtube.com/watch?v=b1dPHhTKA1c)

The lyrics of the hymn call to mind Psalm 90, with the themes of both time and God’s protection of His beloved. Let’s look at the text, verse by verse:
1.     Our God, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home.

 In verse one we are introduced to both themes. With the phrases “ages past,” “years to come,” and “eternal home” Watts introduces us to the epochs of past, future, and eternity; however, “Our shelter from the stormy blast" infers the present tense. All the epcochs are there. God is always present—before time began and forever eternally.

Watts also introduces us to the theme of God’s protection with the words “help,” “hope,” “shelter,” and “home.” Each line is packed with both Watts’s themes, and not one word is wasted.

2. Under the shadow of thy throne
    Thy saints have dwelt secure;
    Sufficient is thine arm alone,
    And our defense is sure.

Verse two focuses on God’s protection in the present tense. We live under the shadow of God’s throne, a secure place indeed! His arm is sufficient to guard and protect us.

3. Before the hills in order stood,
    Or earth received her frame,
    From everlasting thou art God,
    To endless years the same.

Watts returns to the theme of time in verse three with a lovely envelope of God’s never-ending vastness: before the earth was created (from the beginning of time), to “endless years,” (as far as we can conceive time stretching and beyond) He is the same. Watts clearly was inspired by Psalm 90:2 “Before the mountains were brought forth/ or ever you had formed the earth/ from everlasting to everlasting, you are God.” These words also bring to mind Hebrews 13:8 "Jesus Christ is the same, yesterday, today, and forever." This is a timeless truth about our timeless God.

4. A thousand ages in thy sight
    Are like an evening gone,
    Short as the watch that ends the night
    Before the rising sun.

In verse four Watts takes a different turn and explores how different time is for mankind, as opposed to what time is for God. The first two lines also take their inspiration from Psalm 90. Verse 4 reads, “For a thousand years in your sight/ are but as yesterday when it is past.” God’s ways are not our ways, and His time is nothing like our perception of time. The imagery of the 24-hour day, with the words “evening,” “night,” and “rising sun,” affirm the word “short.” Our time here is very short, compared to God’s eternal nature.

5. Time, like an ever-rolling stream,
    Bears all its sons away;
    They fly forgotten, as a dream
    Dies at the opening day.

We can also see the fingerprint of Psalm 90 in verse 5a, which reads, “You sweep them away as with a flood; they are like a dream.” I think this verse is the reason why many Christian memorial services include the singing of this hymn. The image of a stream bearing all human creatures away is powerful. The simile of how easily we forget our dreams once the morning comes as a comparison of how quickly we are forgotten rings with truth. I remember all four of my grandparents. I have heard stories about my great-grandparents. But as I look at my family tree, which stretches back very far into the past, I see names I have never heard before; I know nothing about these people, who once had lives and experiences. They have flown, forgotten like a dream.

6. Our God, our help in ages past,
    Our hope for years to come,
    Be thou our guard while troubles last,
    And our eternal home.

And finally we come to verse six and the ending of this great hymn. The first two lines repeat the ones in verse one. The second two are a petition, something we haven’t had in this hymn until now. "Be thou our guard while troubles last/ And our eternal home." Watts returns to the theme of God’s protection and blends it with the theme of time. As we sing, we ask God to guard us as long as our troubles last, which, going back to Psalm 90, is as long as our time on earth. Verse 10 says, "The years of our life are seventy/or even by reason of strength eighty/Yet their span is but toil and trouble."

Because we will see troubles and have sadness in this life, we must ask God to guard us and keep us safe in His arms. He truly is our God, (He called and chose us.) and He will be our help. He has existed before the past, and He will be forever and forever.

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/629

Holy, Holy, Holy (#100)


“Holy, Holy, Holy!” was written by Anglican priest and poet, Reginald Heber (1783-1826). Although he was born into a wealthy, privileged family, attended Oxford, and was an award-winning poet, Heber chose to serve as rector in a small country church in Cheshire, England. There he pastored his congregation and wrote 57 hymns. At the time, high-church Anglicans did not include the singing of hymns in the church service, but the evangelical Anglicans did. Heber was inspired by John Newton ("Amazing Grace") and William Cowper ("There Is a Fountain"), who were peers of his.

In 1823 Heber felt the call to bring the gospel to India. He embraced the missionary call, moved to India with his wife and daughter, and traveled throughout the Hindu country. He became bishop of Calcutta, (ordained by the Archbishop of Canterbury) but died less than three years later of heatstroke. He was only 42 years old. After his death, his wife collected and published Heber’s hymns in the first English language hymnal based on the Christian calendar. “Holy, Holy, Holy” was written for Trinity Sunday, and the Anglicans sing it on each Trinity Sunday to this day. Although written in the context of the Anglican church, the hymn appears in nearly every English language hymnal. The melody, which is known as Nicea, was composed by John Bacchus Dyke.

The text for the hymn is based on two scriptures, Isaiah 6: 3 (“Holy, holy, holy is the Lord of hosts/ The whole earth is filled with his glory!”) and Revelation 4: 8b (“Holy, holy, holy is the Lord God Almighty/ Who was and is and is to come!”)

The number three is very important in Heber’s hymn. Obviously the repetition of the word holy three times is what stands out at first glance. In Hebrew poetry repetition is used for emphasis. A triple repetition, known as trisagion (from the Greek for “thrice blessed”) is the height of emphasis. God is not merely holy, but He is holy, holy, holy.

The number three is important in other ways as well. The fourth line in each stanza has important representations of threes. In stanzas one and four Heber glorifies the triune God: “God in three persons, blessed trinity!” In verse two we sing of three tenses of God’s existence: “Who wert and art and evermore shall be.” And in verse three we sing of three ways in which God is perfect, “in power, in love, and purity.”

I conclude with a quote from Leland Ryken from his work 40 Hymns on the Christian Life, which celebrates the great hymns as poems: "The triumph of this poem is that it sweeps up and makes us participants in the very praise that, according to the poem, the universe is already ascribing to God on earth and in heaven."

Amen!

Written by Diane J.
Enjoy the lyrics in full: https://hymnary.org/hymn/TH1990/100