Author: John Kimmons Gray

Categories
Worship Theology

Psalm 89: An Analysis

God’s sovereignty confirms his gracious promises, promises that prompt prayer in dark times. The means by which Ethan seeks to lift his heart into the Lord is a mosaic of God’s redemptive attributes: strong love (vv. 1–4; Rom 8:37), creational might (Ps. 89:5–13, Jer. 31:35; Rom. 8:21), righteous mediation (Ps. 89:14, 18–29; Heb. 12:22–24), joy-giving presence (Ps. 89:15–17; John 3:29–30), and fatherly discipline (Ps. 89:30–37; Heb. 12:7). All of these traits have been fulfilled and climactically embodied in Christ, who embodies all of God’s promises (Rom. 1:1–6).

The Gospel Transformation Bible, 735–736

The aim of this post is to present a brief analysis of the structure and theology of Psalm 89 and to consider possible applications for the psalm in the corporate worship service.

Psalm 89: English Standard Version (ESV)

I Will Sing of the Steadfast Love of the Lord

A Maskil of Ethan the Ezrahite.

89 I will sing of the steadfast love of the Lord, forever;
with my mouth I will make known your faithfulness to all generations.
2 For I said, “Steadfast love will be built up forever;
in the heavens you will establish your faithfulness.”
3 You have said, “I have made a covenant with my chosen one;
I have sworn to David my servant:
4 ‘I will establish your offspring forever,
and build your throne for all generations.’” Selah

5 Let the heavens praise your wonders, O Lord,
your faithfulness in the assembly of the holy ones!
6 For who in the skies can be compared to the Lord?
Who among the heavenly beings is like the Lord,
7 a God greatly to be feared in the council of the holy ones,
and awesome above all who are around him?
8 O Lord God of hosts,
who is mighty as you are, O Lord,
with your faithfulness all around you?
9 You rule the raging of the sea;
when its waves rise, you still them.
10 You crushed Rahab like a carcass;
you scattered your enemies with your mighty arm.
11 The heavens are yours; the earth also is yours;
the world and all that is in it, you have founded them.
12 The north and the south, you have created them;
Tabor and Hermon joyously praise your name.
13 You have a mighty arm;
strong is your hand, high your right hand.
14 Righteousness and justice are the foundation of your throne;
steadfast love and faithfulness go before you.
15 Blessed are the people who know the festal shout,
who walk, O Lord, in the light of your face,
16 who exult in your name all the day
and in your righteousness are exalted.
17 For you are the glory of their strength;
by your favor our horn is exalted.
18 For our shield belongs to the Lord,
our king to the Holy One of Israel.

19 Of old you spoke in a vision to your godly one, and said:
“I have granted help to one who is mighty;
I have exalted one chosen from the people.
20 I have found David, my servant;
with my holy oil I have anointed him,
21 so that my hand shall be established with him;
my arm also shall strengthen him.
22 The enemy shall not outwit him;
the wicked shall not humble him.
23 I will crush his foes before him
and strike down those who hate him.
24 My faithfulness and my steadfast love shall be with him,
and in my name shall his horn be exalted.
25 I will set his hand on the sea
and his right hand on the rivers.
26 He shall cry to me, ‘You are my Father,
my God, and the Rock of my salvation.’
27 And I will make him the firstborn,
the highest of the kings of the earth.
28 My steadfast love I will keep for him forever,
and my covenant will stand firm for him.
29 I will establish his offspring forever
and his throne as the days of the heavens.
30 If his children forsake my law
and do not walk according to my rules,
31 if they violate my statutes
and do not keep my commandments,
32 then I will punish their transgression with the rod
and their iniquity with stripes,
33 but I will not remove from him my steadfast love
or be false to my faithfulness.
34 I will not violate my covenant
or alter the word that went forth from my lips.
35 Once for all I have sworn by my holiness;
I will not lie to David.
36 His offspring shall endure forever,
his throne as long as the sun before me.
37 Like the moon it shall be established forever,
a faithful witness in the skies.” Selah

38 But now you have cast off and rejected;
you are full of wrath against your anointed.
39 You have renounced the covenant with your servant;
you have defiled his crown in the dust.
40 You have breached all his walls;
you have laid his strongholds in ruins.
41 All who pass by plunder him;
he has become the scorn of his neighbors.
42 You have exalted the right hand of his foes;
you have made all his enemies rejoice.
43 You have also turned back the edge of his sword,
and you have not made him stand in battle.
44 You have made his splendor to cease
and cast his throne to the ground.
45 You have cut short the days of his youth;
you have covered him with shame. Selah

46 How long, O Lord? Will you hide yourself forever?
How long will your wrath burn like fire?
47 Remember how short my time is!
For what vanity you have created all the children of man!
48 What man can live and never see death?
Who can deliver his soul from the power of Sheol? Selah

49 Lord, where is your steadfast love of old,
which by your faithfulness you swore to David?
50 Remember, O Lord, how your servants are mocked,
and how I bear in my heart the insults of all the many nations,
51 with which your enemies mock, O Lord,
with which they mock the footsteps of your anointed.

52 Blessed be the Lord forever!
Amen and Amen.

Background:

Psalm 89, the last psalm of the third book, was written by Ethan. It is unclear who Ethan is or when this psalm was written. Gill offers some insight on the psalm’s purpose when he states that “it is [a] ‘maschil,’ an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these” (Exposition of the Bible).

The genre classification of this psalm is debated, and some even believe that the psalm was originally three separate psalms. Matthew Mitchell states that “earlier commentators viewed this dramatic shift as one of the signs of the psalm’s origin in two or three separate psalms, although more recent studies emphasize the thematic unity and integrity of the psalm” (Mitchell, 515). Mitchell believes the psalm to be an “angry lament” rather than genres attributed by other scholars such as a prophetic complaint or a royal psalm (Mitchell, 526–527). William Pohl argues that Psalm 89 is a messianic psalm that “encourages hope in a return for David in the midst of lament” (Pohl, 507–508).

Structure

James Ward thoroughly analyses the literary divisions of Psalm 89. He notes that it is difficult to place this psalm into “strophic arrangement,” but he states that “there are discernible groups of lines, however, which can be called strophes in a broad sense” (Ward, 324). His literary analysis shows that there are sections including:

  • the introduction (2–5 [1–4 ESV, KJV, etc.][1])
  • the hymn (6–19 [5–18])
  • the oracle (20–38 [19–37])
  • first section of lament (39–46 [38–45]
  • and the final section of the lament (47–52 [46–51]) (Ward, 324–327).

In his literary analysis he finds that the psalm is one poem with connected parts. He notes some interesting literary devices. He shows parallelism in verses two and five [1,4] and three and five [2,4], and he claims that the climax of the psalm’s opening is verses 18–19 [17–18] with the “parallel terms our horn and our king” (Ward, 325). The last six verses are divided into two triplets. Ward states that “in each of these the third line (vss. 48, 52 [47, 51]) is a synonymous parallel to the second (vss. 47, 51 [46, 50]); while the middle line of each begins with the injunction Remember” (Ward, 326). The psalm can also be divided by content.

C. I. Scofield divides Psalm 89 into four parts. He argues the following division: first, “The covenant, though springing from the lovingkindness of Jehovah, yet rests upon His oath” (1–4), second, “Jehovah is glorified for His power and goodness in connection with the covenant” (5–18), third, Jehovah’s response (19–37), and fourth, the remnant’s plea (38–52) (Scofield, 643).[2] Notably, many scholars consider verse 52 to be a doxology at the end of book three rather than the closing verse of the psalm (The Pulpit Commentary, 238).

Theological Analysis

Since the structure of the psalm has been explained, I now turn to a brief theological analysis. In the introduction, God is praised for his faithfulness and his role in the Davidic covenant (The Pulpit Commentary, 238). The psalmist exalts the Lord’s mercy in verse one of the psalm, and in verse two he expresses God’s establishment of his [God’s] faithfulness. In verses three and four the psalmist writes of the Davidic covenant and its eternal establishment. This promise is messianic, pointing to Christ fulfilling the covenant (The Pulpit Commentary, 239).

The hymn (5–18) lauds God’s greatness “in heaven (vers. 5–7), in nature (vers. 9, 11, 12) and in the course of his rule on earth (vers. 10, 13–18)” (The Pulpit Commentary, 239). The oracle lauds God for the Davidic promises (19–37). Verses thirty-four to thirty-seven express that the covenant was sworn by the perfection of God, and it will last eternally.

The lament (38–51) suddenly changes the mood of the Psalm. In these verses, one may think that the Davidic covenant is broken. Seemingly “God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the Ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defences, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel’s adversaries, caused them to rejoice and triumph in Israel’s disgrace and suffering; he has covered the king in shame, and cut short the days of his youth” (The Pulpit Commentary, 241). In verse forty-six, the psalmist appeals to the almighty. He asks the Lord “how long” the trial will last, and he request the Lord to “remember.” From here the answer must be that the faithful Lord will fulfill his promises through the divine person Jesus Christ.

Application in Worship

Psalm 89 has many rich elements for corporate worship. The first thirty-seven verses include much that can be used during the exaltation and adoration portions of the liturgy, and the final doxology could be proclaimed as a response throughout the service. This psalm is great for congregational or responsive reading. For example, the pastor could read the odd verses and the congregation could read the even verses. Psalm 89 offers a great text for congregational song. Isaac Watts’s paraphrase,[3] divided into six sections, and Sternhold and Hopkins’ versification[4] are tools that pastors can use to sing this psalm. In conclusion, this messianic psalm provides rich nourishment for congregations when it is used in the liturgy. “Blessed be the Lord forever more. Amen and Amen (vs. 52).”

Bibliography

Chapell, Bryan ed. The Gospel Transformation Bible (ESV). Wheaton: Crossway, 2013.

Exell, Joseph S. and H. D. M. Spence ed. “Psalms” in The Pulpit Commentary vol. 8. Grand Rapids: Eerdmans, 1962.

Floyd, Michael H. “Psalm LXXXIX: A Prophetic Complaint about the Fulfillment of an Oracle.” Vetus Testamentum 42, no. 4 (October 1992): 442–57. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0000859043&site=ehost-live.

Gill, John. Exposition to the Bible. https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/psalms-89-introduction.html.

Henry, Matthew. “Job to Song of Solomon” in Matthew Henry’s Commentary on the Whole Bible new Modern Edition vol. 3. Peabody: Hendrickson Publishers Marketing, 1991.

Mitchell, Matthew W. “Genre Disputes and Communal Accusatory Laments: Reflections on the Genre of Psalm Lxxxix.” Vetus Testamentum 55, no. 4 (2005): 511–27. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0001488293&site=ehost-live.

Pohl, William C. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study.” Journal of the Evangelical Theological Society 58, no. 3 (September 2015): 507–25. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLAiBCB160506001614&site=ehost-live.

Scofield, C. I. ed. The Classic King James Study Bible. Uhrichsville: Barbour Puvblishing.

Ward, James M. “Literary Form and Liturgical Background of Psalm 89.” Vetus Testamentum11, no. 3 (July 1961): 321–39. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0000685102&site=ehost-live.

[1] Ward’s translation seemingly numbers the verses differently than common translations such as the ESV and KJV. In this post, I bracket the common numbering as seen in the ESV and KJV.

[2] Michael Floyd provides a helpful outline of the psalm in his article “Psalm LXXXIX: A Prophetic Complaint About the Fulfillment of an Oracle” (448–449)

[3] < https://hymnary.org/browse/scripture/Psalms/89>

[4] < http://www.cgmusic.org/workshop/oldver_frame.htm>

Categories
Worship History

Exploring Benjamin Keach’s (1640–1704) “The Youth’s Catechism” from Instructions for Children: Part 2

Noah Webster defines catechism as “a form  of instruction by means of questions and answers, particularly in the principles of religion” (An American Dictionary of the English Language [New York: S. Converse, 1828]). In this series, I examine Benjamin Keach’s “The Youth’s Catechism,” from his Instructions for Children, to challenge readers to think deeply about their religious convictions. Keach wrote this thorough catechism for children of a mature age.

After considering how creation proves that there is a God, Keach turns to special revelation. Due to length, this post considers the first part of his discussion on this topic. The father requests that his son prove that Scripture is God’s Word. The son argues this point in many ways. In this article, I briefly examine the first seven.

Fa.

What other means hast thou to teach thee there is a God?

Son.

The holy Scriptures.

Fa.

What grounds or arguments hast thou to believe the Scriptures are the Word of God?

Son.

By the contents or matters therein discoursed and treated of; which are so transcendently sublime and mysterious, that they could never be the product of humane Invention.

Fa.

How else?

Son.

By its antiquity: The books of Moses being, as Tertullian well observes in the 19th Cap. of his Apology, the first writings in the world.

Fa.

Thou sayst well: What other arguments hast thou?

Son.

The majesty and authoritativeness of the Spirit of God speaking in them, and the inimitable stile wherein they are written, shews, doubtless, they are of God.

Fa.

How else?

Son.

By the excellent Spirit of holiness, which every where breathes in them; this is another fair lineament of the hand of God in the framing of them.

Fa.

‘Tis a good Argument: What other hast thou?

Son.

The sweet and admirable agreement, consent, dependence and harmony that is found in every part of holy Scripture, though there are so many books thereof written by so many different persons, of various conditions, of many ages, removed in several places, and different languages; yet all agreeing with each other, & every part with the whole, is a great argument, doubtless, of its divine authority.

Fa.

What other argument hast thou besides these?

Son.

The approved credit and sincerity of the pen-men, whom none could ever prove guilty of the least imposture.

Fa.

I like these too hast got any more?

Son.

Another proof that the holy Scriptures are from God, is, the exact and punctual fulfilling of the prophecies therein contained: To fore-tell events is the prerogative of God only, Isai. 41.22. This, sir, I could make very clear.

Benjamin Keach, Instructions for children, 48–51, https://quod.lib.umich.edu/e/evans/N29515.0001.001/1:6.3?rgn=div2;view=fulltext

In the following, I trace seven ways that the son defends the divine inspiration of Scripture. First, because of the transcendent matters discussed within, Scripture must be of divine origin. The son explains that the content is both lofty and grand. Second, the antiquity of the writing proves its divine inspiration. Specifically, he refers to the writings of Moses, The Pentateuch. Third, the son explains that the unique style and authoritative working of the Spirit of God through the Bible prove that God inspired it. Fourth, the perfection, excellence, and holiness found throughout evince the divine formation of Scripture. Fifth, the son turns to the consistency seen throughout the Bible. Despite being written over many years by multiple human penmen, divine harmony is displayed in all the books of the Bible. To state this another way, agreement pervades throughout the pages of Scripture. Sixth, the credibility and sincerity of the human penmen support the claim that God inspired the Bible. Seventh, the son argues that the perfect fulfillment of the prophecies contained within Scripture prove that it is the Word of God. It is solely God’s prerogative to foretell future events. To defend this claim, Keach references Isaiah 41:22 which states, “Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come.” For clarity on this passage, consider John Gill’s explanation,

Let them bring them forth,…. Not their reasons, as before, but their gods; let them cause them to come nigh, let them appear in court, and speak for themselves, when their worshippers have said all they can in defence of their deity: and show us what shall happen: what shall come to pass hereafter; and by that prove their divinity; for none but God can foretell things to come with certainty; for everything else but what comes from God, by his prophets, is all conjecture, ambiguous, uncertain, mere juggle, trick, and deception, as were the oracles of the Heathens; but what is clearly and plainly foretold, and agreeably to the prediction comes to pass, is a proof of deity, and as such is here challenged. The “us” here, and the “we” in the following clauses, either design God, and the Christians, the true worshippers of him; or rather the three divine Persons in the Godhead, Father, Son, and Spirit, the one true God, in opposition to the gods of the Heathens. 

John Gill, Gill’s Exposition of the Entire Bible, https://biblehub.com/commentaries/isaiah/41-22.htm

Thus, prophecy being fulfilled within Scripture supports the argument that God inspired the Bible.

Dear readers, I implore you to ponder upon how you should read, study, and apply the Scripture since it is the Word of God.

Categories
Congregational Song

Hymn Analysis of “Stricken, Smitten, and Afflicted”

Thomas Kelly’s hymn “Stricken, smitten, and afflicted” beautifully portrays the suffering of the Lord Jesus Christ upon the cross. In this brief analysis, I consider the hymnist, hymn tune, and text.

Born in Dublin on July 13, 1769, Thomas Kelly was educated at Dublin’s Trinity College. He served as a judge for the Irish Court of Common Pleas. According to John Julian, Kelly “was designed for the Bar, and entered the Temple, London, with that intention, but having undergone a very marked spiritual change he took Holy Orders in 1792” (A Dictionary of Hymnody [1892 edition], 614). After seceding from the established church, Kelly “erected places of worship . . . where he conducted divine worship and preached “ (ibid.). On May 14, 1854, Kelly breathed his last.

Penning 765 hymns, Kelly was a successful hymnographer. Of his hymnody, Julian writes,

As a hymn-writer, Kelly was most successful. As a rule his strength appears in hymns of Praise and in metres not generally adopted by the older hymn-writers.

A Dictionary of Hymnody [1892 edition], 614.

This crucifixion hymn often is sung to the tune O MEIN JESU, ICH MUSS STERBEN. The aforementioned tune was first published in the 1850 Geistliche Volkslieder. One may listen to the tune by clicking on the following link, https://hymnary.org/media/fetch/181301.

Since I have succinctly considered the hymnist and the tune, I now turn to the text.

Stricken, smitten, and afflicted,

see him dying on the tree!

‘Tis the Christ by man rejected;

yes, my soul, ’tis he, ’tis he!

‘Tis the long-expected Prophet,

David’s Son, yet David’s Lord;

by his Son God now has spoken:

’tis the true and faithful Word.

Tell me, ye who hear him groaning,

was there ever grief like his?

Friends thro’ fear his cause disowning,

foes insulting his distress;

many hands were raised to wound him,

none would interpose to save;

but the deepest stroke that pierced him

was the stroke that Justice gave.

Ye who think of sin but lightly

nor suppose the evil great

here may view its nature rightly,

here its guilt may estimate.

Mark the sacrifice appointed,

see who bears the awful load;

’tis the Word, the Lord’s Anointed,

Son of Man and Son of God.

Here we have a firm foundation,

here the refuge of the lost;

Christ’s the Rock of our salvation,

his the name of which we boast.

Lamb of God, for sinners wounded,

sacrifice to cancel guilt!

None shall ever be confounded

who on him their hope have built.

The first stanza portrays the prophesied Messiah, the faithful Word, being beaten and crucified, and it expresses that Christ was rejected by men. The second stanza further describes the derision and bruising suffered by the Lord Jesus Christ. The third stanza points the sinner to the sacrificial lamb that bears the load of sin and wrath of God. The fourth stanza proclaims that Christ is the firm foundation in which sinners can hope. Christ is the rock of salvation, and sinners that trust in him find atonement for their transgressions, atonement that comes only through the precious blood of Jesus Christ. Dear reader, to better understand the deep doctrine found in this beautiful hymn, I beseech you to seriously ponder the following passages of Scripture.

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

Isaiah 53:3-7 (KJV)

He is the stone which was rejected by you, the builders, but which became the chief corner stone. And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.

Acts 4:11-12 (NASB)

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.


Romans 4:24-25 (KJV)

God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.


Hebrews 1:1-2 (NASB)

For further information on “Stricken, smitten, and afflicted,” search https://hymnary.org/text/stricken_smitten_and_afflicted_see_him_d.

Categories
Worship History

Exploring Benjamin Keach’s (1640–1704) “The Youth’s Catechism”: Part 1

Noah Webster defines catechism as “a form  of instruction by means of questions and answers, particularly in the principles of religion” (An American Dictionary of the English Language [New York: S. Converse, 1828]). In this series, I examine Benjamin Keach’s “The Youth’s Catechism,” from his Instructions for Children, to challenge readers to think deeply about their religious convictions. Keach wrote this thorough catechism for children of a mature age.

Part 1 (Natural Revelation Proves that God Exists)

Fa. Come Son, thou art grown up to a mature age; how knowst thou that there is a God?

Son. I know there is a God by his works of creation: “The heavens declare the glory of God, and the firmament sheweth his handy works,” Psal. 19.1. Rom. 1.

Benjamin Keach, Instructions for children, 48, https://quod.lib.umich.edu/e/evans/N29515.0001.001/1:6.3?rgn=div2;view=fulltext

In this first question, the father asks his son about his knowledge of God’s existence. The son answers by pointing to the work of Almighty God in creation. Thus, the son makes an argument from natural revelation. All men should believe that God exists because of the beauty surrounding them. Psalm 19:1 states explicitly that creation declares the work of God. Matthew Henry explains,

The heavens so declare the glory of God, and proclaim his wisdom, power, and goodness, that all ungodly men are left without excuse. They speak themselves to be works of God’s hands; for they must have a Creator who is eternal, infinitely wise, powerful, and good.

Matthew Henry, Matthew Henry’s Concise Commentary, https://biblehub.com/commentaries/psalms/19-1.htm

Similarly, by the Holy Spirit’s leading, Paul writes that “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20, KJV). Creation reveals that there is a God, and man is responsible for rejecting the Almighty.

If man should know that God exists, then why does he reject the Creator? Paul answers this question clearly in Romans 1:21–25.

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Romans 1:21–25, KJV

Dear readers, I challenge you to examine creation and delight in the Creator.

Categories
Congregational Song

Forgotten Hymn Series: Part 3, “God the Saints Dwelling Place”

The purpose of this series is to rediscover and share forgotten hymns of the faith. I encourage you to both read and deeply ponder the text of this hymn. Further, I hope this hymn will provide opportunity for dialogue.

A Hymn by Benjamin Keach (1640–1704)

“God the Saints Dwelling Place”

Psalm 90:1

Thy saints Lord have a dwelling strong

    And thou that dwelling art,

No habitation like to this,

    Hath any haughty heart.

For ’tis the low and humble soul

    That in the Lord does dwell:

Where such do rest, and have repose,

    This dwelling doth excell.

A house, ah ’tis our home always,

    And when we absent be:

How do we long for to return,

    So do our soul till we

Return again unto our God,

    When we from thee do stray:

O bring us to our bless’d abode,

   Christ Jesus is the way.

We here no perfect rest shall find,

    Until we fixed are

In our brave house that is above,

    No palace like to it here.

The Second Part

A House preserves from heat and cold,

    From winds and cruel storms;

Those who Lord dwell in thee are bold,

    Being safe from fear of harms.

And in our house our comforts lie,

    And all our chiefest treasure:

God is our joy, our souls delight,

    In whom is sweetest pleasure.

Propriety unto a house

    Doth make it valued;

Our interest in our God, alone,

    Makes us lift up our head.

In a great house are many rooms

To dine and also lye,

Fare secret chambers also we

    Do in thee clearly Spy.

Each attribute is as a room

    Whither thy saints do go

By precious acts of faith, and then

    Nothing they fear below.

Another house, tho stately ’tis,

    It may be batter’d down;

But thou art such a house, o Lord,

    That can’t be overthrown.

Hast then away to your abode,

    Let all with speed hast home,

For dreadful storms you may expect

    Will very quickly come.

The Third Part (Chambers of Safety)

O come, o come, God’s people all,

    With speed hast ye away,

Enter your chambers great and small,

    No longer do you stay:

For God, the mighty God above,

    Is rising out of’s place,

And will the hills and mountains move,

    And vengeance pour apace.

There is a way found out that ye

    May be secured,

When sinners shall consumed be

    Who basely are misled.

Doth it not thunder afar off,

    It lightens also fore:

O tremble all, and do not scoff,

    For hark ’tis more and more.

Children get home, and do not stay,

    Hast to your dwelling place;

For if you make the least delay,

    Then sad may be your case.

All who abroad or in the fields

    Do foolishly remain,

They may as the Egyptians were,

    Be ruined and slain.

Benjamin Keach, Spiritual Melody, 6–9

Categories
Worship Theology

Dialogical Worship: Worship in Spirit and Truth

It is required of all that worship God that they worship him in spirit and in truth. We must worship God, in spirit, Phil. 3:3. We must depend upon God’s Spirit for strength and assistance, laying our souls under his influences and operations; we must devote our own spirits to, and employ them in, the service of God (Rom. 1:9), must worship him with fixedness of thought and a flame of affection, with all that is within us. Spirit is sometimes put for the new nature, in opposition to the flesh, which is the corrupt nature; and so to worship God with our spirits is to worship him with our graces, Heb. 12:28. In truth, that is, in sincerity. God requires not only the inward part in our worship, but truth in the inward part, Ps. 51:6. We must mind the power more than the form, must aim at God’s glory, and not to be seen of men; draw near with a true heart, Heb. 10:22.

Matthew Henry’s Commentary, Hendrickson Publishers, Vol. 5, 774.

In John 4:23–24, Christ states to the women at the well that “an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. God is spirit, and those who worship Him must worship in spirit and truth.” Worship is severely misunderstood in many churches today. Some worship services lack truth and emphasize charismaticism, and other services are dead, containing no more than formalism and ritualism. True worship and devotion occur when the inner man, or spirit, of the Christian surrenders fully to the Holy Spirit’s truth found in Scripture. The Holy Spirit moves the inner man to exalt, adore, confess, listen, commune with God and the brethren, and witness. Scott Aniol defines worship as “a spiritual response to God as a result of understanding biblical truth about God” (Worship in Song, p. 34). In this brief essay, I consider the dialogical worship seen in John 4.

First, Christ says that true worship occurs in spirit. Many theologians and scholars have debated the meaning of the word “spirit” found in John 4. Some argue that the proper understanding of the word is the Holy Spirit, and others aver that this word means man’s spirit or the inner man. I find the claims of the latter argument more convincing than that of the former. One commentary notes,

An old misreading of this text, accepted by some Fathers, and based upon the idea expressed in John 16:13, has found expression in the Sinaitic Codex, “in the spirit of the truth.” But “spirit” here does not refer to the Holy Spirit, but to the spirit of man — that part of man’s constitution through which he most especially bears the image of God, and with which the Divine Spirit deals, and in which he dwells (Romans 8:26). The worship in spirit is worship contrasted with all mere carnal concomitants, all mere shadows of the good things to come, all mere ritual, all specialties of place, or time, or sacrament, or order.

Pulpit Commentary, https://biblehub.com/commentaries/john/4-23.htm .

Thus, for a Christian to truly worship, his inner man must be surrendered to and in communion with God.

Second, Christ states that proper worship occurs in truth. Merriam-Webster defines truth as “the property (as of a statement) of being in accord with fact or reality.” Truth is absolute. The Triune God is the epitome of truth, so his word is truth. Sincere worship happens when a person expresses a right understanding of who God is. The only way to properly understand and express this reality is through study of The Holy Bible. Aniol rightly proclaims,

For worship to be directed to God, the worshiper must understand the truth about God. That is why the preaching of God’s Word should be central in a worship service. It is why the believer must be studying the Word of God if he is to worship God with all of his life. Without understanding God, a person cannot worship him.

Scott Aniol, Worship in Song, p. 31.

For corporate worship and devotion to be biblical, it must be thoroughly founded in Scripture. If worship is not saturated in truth, it is not God exalting worship. Thus, true worship occurs when the inner man is surrendered fully to the truth found in God’s Word. This worship evinces the dialogical communion between a believer and Almighty God. The Holy Spirit speaks to the Christian through his truth, and the believer’s spirit responds in reverent worship.

God glorifying private devotion and corporate worship occur in spirit and in truth. Dear readers, I beseech you to deeply ponder your worship of the Sovereign King and to examine whether you are truly worshiping him in the way that he prescribes.

Categories
Worship History

Happy 380th Birthday Benjamin Keach: A Reflection on Keach’s Life and Ministry

Today marks the 380th birthday of Benjamin Keach, influential London Particular Baptist Pastor who was born February 29, 1640 in Buckinghamshire. Keach left a legacy of primitive purity in worship that can still be seen today. I consider Keach one of my heroes in the faith, and his extant writings continue to encourage me to follow Scripture in both faith and practice. The purpose in writing this short essay is to share some of Keach’s legacy.

Keach loved the Word of God, and he fought for worship that was regulated by Scripture. His son-in-law Thomas Crosby writes about Keach as a young man and new believer,

He [Keach] applied himself very early to the study of the Scripture, and the attainments of divine knowledge; and observing the Scripture to be entirely silent concerning the baptism of infants, he began to suspect the validity of the baptism he had received in his infancy, and after he had deliberated upon this matter, was in the fifteenth year of his age baptized, upon the profession of his faith, by Mr. John Russel, and then joined himself to a congregation of that persuasion in the country.

Thomas Crosby, The History of English Baptists, Volume IV, 269

At the age of eighteen, Keach’s local church affirmed his call to ministry and he began to preach. In 1668, He was ordained into the gospel ministry, and he became the pastor of a church meeting in Southwark. On Keach’s preaching, Crosby notes,

Preaching the Gospel was the very pleasure of his soul and his heart was so engaged in the work of the ministry, that from the time of his first appearing in public, to the end of his days, his life was one continued scene of labour and toil. His close study and constant preaching did greatly exhaust his animal spirits, and enfeeble his strength, yet to the last he discovered a becoming zeal against the prevailing errors of the day; his soul was too great to recede from any truth that he owned, either from the frowns or flatteries of the greatest.

Thomas Crosby, The History of English Baptists, Volume IV, 304

Keach’s love for Scripture and primitive purity also led him to argue zealously in many of the disputes of his time. He was a prevalent writer in controversies on topics including: congregational song, baptism, laying on of hands, the Sabbath, Quakerism, and Neonomianism. Keach’s fire for truth often led him into deep controversy even with his Particular Baptist brethren.

Like all human beings, Keach was a flawed man. At times he struggled with his temper. This being said, his love for God and the brethren was shown in his repentance. Crosby explains,

The vivacity of his temper sometimes exposed him, to sharp and sudden fits of anger, which occasioned no small uneasiness to himself, as well as those who had given any provocation; but those fits were but of a short continuance and so the trouble occasioned by them was soon over: and the goodness and tenderness of his nature was such, as afterwards made sufficient amends to those who had fallen under his resentment. Besides if his natural passion, at any time, so far transported him, as to cause him to speak any rash or offensive words, he was presently recovered, and would with the greatest humility and frankness retract what he had said; and thereby did discover, that not the least degree of prejudice, remained in his breast.

Thomas Crosby, The History of English Baptists, Volume IV, 307

Keach fought the good fight of faith until his death in the year 1704. He was a devoted pastor, loving husband, committed father, and scripturally sound theologian. He was a mighty voice in the war for liturgical reformation in the seventeenth century, and he remained faithful despite much persecution. Dear reader, I beseech you to join Keach in the good fight for reformation in worship. In closing, I leave you with one more quotation that reflects upon the life of this man of God. Crosby pens,

I shall only observe, that he was a person of great integrity of soul; a Nathaniel indeed; his conversation not frothy and vain, but serious, without being morose or sullen. He began to be religious early, and continued faithful to the last. He was not shock’d by the fury of his persecutors, tho’ he suffer’d so much from them for the cause of Christ.

Thomas Crosby, The History of English Baptists, Volume IV, 304
Categories
Congregational Song

Forgotten Hymn Series: Part 2, “God the Portion of his People”

The purpose of this series is to rediscover and share forgotten hymns of the faith. I encourage you to both read and deeply ponder the text of this hymn. Further, I hope this hymn will provide opportunity for dialogue.

A Hymn by Benjamin Keach (1640–1704)

Psalm 73:26

A portion Lord thou didst design

    On thine for to bestow;

Nought didst thou think was good enough

    For them of things below.

Nor things in heaven, which excel,

    And therefore dost impart,

Thy self as the portion alone

    Of all upright in heart.

Who then is able to conceive

    How rich thy children are?

For they have all, since they have thee,

    And each an equal share.

All have a God, all have a Christ,

    Nay, all that thou hast too;

Each one hath thee intirely,

    This does their riches show.

And they, Lord, never shall have less,

    Their portion can’t be spent,

Nor treacherously by wicked ones

    From them it can’t be rent.

Fire can’t their bless’d portion burn,

    Nor thieves steal it away;

Nor moths, nor rust, it can’t corrupt,

    O happy, happy they!

The Second Part

All things are theirs who have thee Lord,

    Tho under age they be:

But yet that day will quickly come

    Of their felicity.

When full possession they shall have

    Of all that is their own,

And every one of them thou wilt

    With lasting glory crown:

This portion, ah, how doth it suit!

    And answer every want,

And fully does it satisfie

   The soul of every saint.

All glory and high praise therefore

    Let us together sing,

To God the Father, and the Son,

    From whence such riches spring.

Benjamin Keach, Spiritual Melody, 4–6
Categories
Worship Theology

A Definition of Worship: Drawing Near to Communion with God

Ascribe to the Lord, O sons of the mighty,

Ascribe to the Lord glory and strength.

Ascribe to the Lord the glory due to His name;

Worship the Lord in holy array.

Psalm 29:1–2 (NASB)

The word “worship” is commonly spoken by many churchgoers from a multitude of backgrounds. In evangelical circles, I have noticed that often those using the word are quite ignorant of its meaning. In this brief essay, I aim to present a strong definition of the word “worship.”

Theologians have argued for many definitions of worship. For example, John MacArthur writes that “worship is our innermost being responding with praise for all that God is, through our attitudes, actions, thoughts, and words, based on the truth of God as he has revealed himself” (The Ultimate Priority, 127). John Frame pens, “Worship is the work of acknowledging the greatness of our covenant Lord (Worship in Spirit and Truth, 1). Considering the importance of a reverent heart, Charles Ryrie notes that “the worship of the church, then, consists of individual, corporate, public, and private service for the Lord which is generated by a reverence for a submission to Him who is totally worthy (Basic Theology, 428). To differing extents, pondering upon each of these definitions benefits the reader.

Despite the value of each of the aforementioned definitions, I believe it behooves one to consider another definition. I first heard the following term in a lecture presented by Dr. Scott Aniol. He noted that true worship is drawing near to communion with God through faith in Jesus Christ in the Spirit. This thought-provoking statement considers communion with God a necessity in the worship of God. Further, it explains that one must have received the gracious gift of faith before they can draw near to the worship of God, God both initiating the worship and igniting the faith. Faith that allows one to properly worship the Godhead can be defined as “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, NASB). Faith is truly trusting in Jesus Christ, believing in the good news of Christ’s death, burial, and resurrection. This kind of faith leads the regenerate man to worship the God of his salvation, sustenance, and eternal hope. This definition also presents the important role of the Holy Spirit in bringing the adopted child of God into worship that glorifies the Almighty Creator. Thus, this definition properly notes the Trinitarian nature of worship that glorifies God.

Now that I have concisely explained the definition of worship, I briefly present biblical support for this definition. The divine author reveals this kind of worship in each of the three climactic points found in the book of Hebrews. After proclaiming that Christ is the high priest in Hebrews 4, Scripture declares, “Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Hebrews 4:16, NASB). Hebrews 10:22 explains how those covered by the blood of Jesus Christ should draw near to communion with God. The writer of Hebrews avers, “let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:22, NASB). Finally, Hebrews 12:22–29 reveals true worship.

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 25 See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26 And His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” 27 This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29 for our God is a consuming fire.

Dear readers, I beseech you to draw near to communion with God through faith in Jesus Christ in the Spirit.

Categories
Congregational Song

“Holy, Holy, Holy, Lord God of Hosts” Hymn Analysis

Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!

Isaiah 6:2–3 ESV

The congregational song of a local church provides many opportunities for the congregants to learn Scripture and the doctrines of the faith. Unfortunately, one doctrine that is often neglected in the corporate worship service is the Trinity. “Holy, Holy, Holy, Lord God of Hosts,” written by Christopher Wordsworth (1807–85), is a Trinitarian hymn of exaltation that is often sung to Edward J. Hopkins tune ST. ATHANASIUS. In this post, I analyze the aforementioned hymn for its doctrinal content.

Christopher Wordsworth

Wordsworth, born in Lambeth on October 30, 1807, was educated at Trinity College and Winchester. The Harrow School elected him Head Master in 1838, and in 1844 Robert Poole appointed him to a Canonry at Westminster. He held the position of a parish priest for nineteen years before becoming Bishop at Lincoln in 1869. According to John Julian, Wordsworth wrote voluminously (John Julian Dictionary of Hymnology, 1907). One of his many works is The Holy Year (1862) which included hymns that followed the Book of Common Prayer’s church calendar. Wordsworth’s similarities to Eastern hymnwriters led Julian to state that “Christopher Wordsworth, like the Greek hymnwriters, drew his inspiration from Holy Scripture, and he loved, as they did, to interpret Holy Scripture mystically” (Julian).  Wordsworth wrote “Holy, Holy, Holy, Lord God of Hosts” for Trinity Sunday in the first edition of The Holy Year (Julian).

Analysis

Wordsworth’s Trinity Sunday hymn contains six stanzas each ending with the exaltation of “the blessed Trinity.”

1 Holy, Holy, Holy, Lord 
God of hosts, Eternal King,
by the heav’ns and earth adored!
Angels and archangels sing, 
chanting everlastingly
to the blessed Trinity.

Stanza one expresses the eternality and sovereignty of God, and the praise that he is given from the angelic hosts. Scripture proclaims God’s eternality in passages including: Psalm 90:1–4, Revelation 1:8, Isaiah 57:15, Deuteronomy 33:27, and 1 Timothy 1:17. Psalm 22:28 expresses God’s rule by stating that “For kingship belongs to the LORD, and he rules over the nations.” Scripture reveals angelic praise to God in passages such as Luke 2:13–14, Job:38–7, and Isaiah 6:2–3.

2 Since by Thee were all things made,
and in Thee do all things live,
be to Thee all honor paid;
praise to Thee let all things give, singing everlastingly
To the blessed Trinity.

Stanza two reveals that God is worthy of praise because he is Creator and Sustainer. Holy Scripture begins with God’s act of Creation in Genesis 1:1-2. This passage shows that not only God created, but the Spirit of God hovered over “the face of the waters.” John 1:1-3 explains that creation occurred through Christ. Scripture describes God as Sustainer when it states that “the Spirit of God has made me, and the breath of the Almighty gives me life” (ESV), and Hebrews 1:3 shows Christs role as creator stating, “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high” (ESV).

3 Thousands, tens of thousands stand,
spirits blest before Thy throne,
speeding thence at Thy command;
and, when Thy command is done,
singing everlastingly
to the blessed Trinity.

Stanza three points to the worship of the Ancient of Days as expressed in Daniel 7:10. The passage states that “A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened” (ESV).

4 Cherubim and seraphim
veil their faces with their wings;
eyes of angels are too dim
to behold the King of kings,
while they sing eternally
to the blessed Trinity.

Stanza four reflects the reverent worship offered to the King of Kings, as revealed in Isaiah 6:2. The seraphim covered their faces while they were in the presence of Almighty God. The angels praise the Godhead when they proclaim, “Holy, holy, holy is the Lord of hosts the whole earth is full of his glory” (ESV).

5 Thee, apostles, prophets, Thee,
Thee, the noble martyr band,
praise with solemn jubilee,
Thee, the Church in ev’ry land;
singing everlastingly
to the blessed Trinity.

Stanza five conveys the universal church’s eternal praise to the Godhead . Scripture passages expressing the praise of God that the church will take part in include: Revelation 6: 9–11, Revelation 11: 17–19, Revelation 19:1-9, and Revelation 22: 3–5.

6 Alleluia! Lord, to Thee,
Father, Son, and Holy Ghost,
Three in One, and One in Three,
join we with the heav’enly host,
singing everlastingly
to the blessed Trinity.

 The final stanza is clearly Trinitarian, and it points to the orthodox doctrine that God is one essence and three persons. It also expresses the Christian’s role of lifting their praises and joining the heavenly host in worship to the Godhead.

Evaluation:

Christopher Wordsworth’s hymn “Holy, Holy, Holy, Lord God of Hosts” is an example of a Trinitarian hymn that can aid churches in teaching the doctrine of the Trinity. It exalts the Triune God reverently, and it is thoroughly biblical. In closing, I encourage all readers to examine and ponder the doctrine included in their congregational songs, family worship, and personal devotion, and I challenge pastors to not neglect the singing of Trinitarian hymns.

https://hymnary.org/hymn/HTLG2017/page/6 Hymns to the Living God (2017), p.6